The Gospel of Repentance

Repentance is essential for both personal transformation and as a testimony to the world, showing that sin can be removed and lives truly changed through Christ. Drawing from the symbolism of the Day of Atonement and the fulfillment in Jesus’ sacrifice, the call is to leave sin behind, embrace sanctification through the Holy Spirit, and live distinctly as God’s people. This transformation demonstrates the gospel’s power, serving as both a witness to a broken world and a call to deeper faithfulness among believers.

Transcript:

Good morning! It's so great to see so many of you here today. It seems like the time change really makes a difference. It's wonderful to worship together this morning.

We're continuing our series called The Gospel is Bigger Than You Think, and I’ve been reflecting on something that connects with what we discussed recently—the spiritual warfare motif of the gospel.

There are certain things we often say, even as Christians. Sometimes these phrases are more culturally Christian than biblically rooted. For example, we say things like, The devil made me do it, or Everyone has their own demons. These phrases tend to personify our sins, as though our sins belong to some demonic force outside of us.

Sometimes, people use these ideas to make excuses for their sins, shifting the responsibility onto demons. It becomes, It’s not my fault; it’s the devil’s fault, or It’s just my demons—don’t judge me because my demons are different than yours. This kind of thinking can minimize personal accountability for sin.

On the other hand, there’s a tendency to swing the pendulum in the opposite direction. Some people reject any connection between human sin and demonic influence, insisting that it’s entirely the result of the human flesh, with no involvement from demons.

The truth lies somewhere in the middle. There is a connection between human sin and demonic influence, and that reality frames our discussion today.

We have a number of guests here with us today—welcome! You might not be familiar with my approach unless you’ve listened online, but I love to dig into the strange and often overlooked parts of the Bible. If you’re reading through Scripture and come across something really weird, you might be tempted to skip over it. But not me. I believe if it’s weird, it’s important. So I grab my metaphorical shovel, dig in, and figure out what’s really going on.

Today, we’re exploring a gospel motif—a specific effect of the gospel—called the gospel of repentance. If the hub of the gospel, as we’ve discussed throughout this series, is the kingship of Jesus—the message that Jesus is King—then one of the effects of the gospel is that we can repent of our sins.

That’s our focus today, but it will take a little groundwork to get there, so stay with me.

Let’s start with the idea that demons and sin are connected. Demons are anti-God, and if demons are anti-God, then sin is anti-godliness.

There’s a connection between sin and demonic influence, and to understand it better, we’re going back to the Day of Atonement, which we touched on last week. On the Day of Atonement, there were two offerings made for the people. Last week, we discussed the first goat, and today, we’re focusing on the second sacrifice, often referred to as the scapegoat offering.

So, what is the Day of Atonement scapegoat sacrifice? That’s the question we’re unpacking before we dive into how Jesus fulfills this aspect of atonement. To frame this discussion, I want to ask: Where did sin come from?

As we’ve explored in the context of spiritual warfare and other gospel motifs, this question takes us back to the Garden of Eden. There, we find the tree of the knowledge of good and evil. Adam and Eve were commanded not to eat from it: “For on the day you eat of it, you will surely die.” Then, the serpent—a divine being—enters the scene.

The serpent tempts Adam and Eve by questioning what God said about the tree and challenging their understanding of it. Importantly, the serpent does not force them to sin but tempts them. Eve, acting of her own volition, takes the fruit and eats it. Adam, who doesn’t stop her, takes the fruit from her and eats it as well.

This reveals a complicated dynamic: demonic temptation working alongside human responsibility. Sin involves both the temptation of the devil and the choices we make in response. They go hand in hand.

Now, we’re going to explore an unusual aspect of this idea. I typically avoid this topic, but today I want to talk about the concept of temptation coming from demonic beings. To do that, we’ll turn to what I call Hebrew folklore.

Specifically, I’ll read from the book of 1 Enoch. This isn’t part of the Bible, but it’s an ancient Hebrew text that provides insight into the worldview and beliefs of the people who wrote and read the Scriptures. It helps us understand the cultural and theological context in which the Bible was written.

To clarify, I’m not presenting 1 Enoch as inspired Scripture. Think of it as you would a history book—something that can inform our understanding of the Bible but doesn’t hold the same authority. I hope that distinction is clear.

Now, let’s look at 1 Enoch chapter 8, verses 1–2. It talks about a fallen angel named Azazel:

“Azazel taught men to make swords, knives, shields, and breastplates to make war. He taught humans about the metals of the earth and the art of metallurgy, to make silver bracelets and ornaments for women to wear. He taught women to beautify their eyes with colored makeup and to wear all kinds of costly stones.”

This spiritual being, Azazel, taught human women the arts of seduction—that’s the idea behind beautifying the eyes and wearing costly ornaments. He also taught human men the arts of war, enabling them to conquer others and bring destruction. The text continues, saying that humanity used these things for themselves and their daughters, leading to sin and leading the holy people astray.

As a result, there was widespread godlessness on the earth. Humankind committed all kinds of sexual immorality and became utterly corrupt in their ways. According to 1 Enoch, these spiritual beings didn’t cause sin themselves, but they introduced sinful behaviors, teaching humankind how to act against God.

In 1 Enoch 9:5–6, we read about the holy angels petitioning God:

"You see everything, and nothing can hide before Your eyes. You know what Azazel has done. He has taught all unrighteousness on the earth."

The angels cry out to God, essentially asking, “How can You let these fallen angels, these demonic beings, continue teaching these wicked practices? Everything on earth is falling apart.”

This idea in 1 Enoch reflects a commentary on early chapters of Genesis. Let’s turn to Genesis 6, which describes this same state of human wickedness:

"When the Lord saw that human wickedness was widespread on the earth and that every inclination of the human mind was nothing but evil all the time, the Lord regretted that He had made man on the earth, and He was deeply grieved" (Genesis 6:5–6, CSB).

Notice the state of the world here. Human wickedness was so pervasive that every inclination of the human mind was evil all the time. There was no goodness left in anyone’s heart.

The author of 1 Enoch seeks to explain how things got so bad. He uses this Hebrew folktale about Azazel and other fallen angels to suggest that they introduced humanity to these wicked practices. From there, humans took these sinful behaviors and carried them out of their own free will.

This shows us how sin is connected to the activity of rebellious spirits. However, I want to make something very clear: this connection is not an excuse for human sinfulness.

Some might think, “If fallen angels or spirits are responsible for introducing sin, then maybe I’m not really to blame.” That’s not what we’re saying. While fallen angels brought the temptation and introduced sinful practices, every human act of sin is done by personal choice.

When you see the proverbial apple, and you reach out, take it, and eat it—that’s your decision. The temptation may come from outside influences, but the action itself is entirely your responsibility.

That’s your responsibility when you sin. As we continue, we’ll see that this character, Azazel, becomes quite significant in Scripture, which is why we’re focusing on him. To understand his role, we need to explore the concept of the desert. The desert holds an important place in the Bible, and we’ll see why.

In 1 Enoch 10:4–6, we read about Azazel’s punishment. This passage describes God responding to the petition of the holy angels to stop Azazel’s influence:

"The Lord said to the angel Raphael, 'Go and bind Azazel hand and foot and cast him into the outer darkness. Make a pit in the desert of Dudael and cast Azazel into it. Place rough, jagged rocks upon him to cover him with darkness. Let him abide there forever with his face covered so he cannot see the light. And on the day of the Great Judgment, he will be cast into the eternal fire.'"

Azazel is bound and buried in a pit in the wilderness, covered with jagged rocks. This symbolizes his complete confinement, ensuring he cannot escape or see the light of day until the final judgment, when he will be cast into the eternal lake of fire. This punishment reflects the severity of his role in bringing the temptation and knowledge of sin into the world.

But that’s not the end of Azazel’s story. You might wonder, “If Azazel is tied up and buried in the desert, what relevance does he have now?” This is where the concept of the scapegoat in Leviticus 16 comes in.

The word scapegoat is often used to translate the name Azazel in this passage. Interestingly, the King James Version was the first to introduce the term scapegoat. The translators coined the word by combining “escape” and “goat,” reflecting the idea of a goat that symbolically allows people to escape their sins.

At the time the King James Bible was translated, scholars didn’t fully understand the meaning of the word Azazel. You might wonder, “How is it that the King James translators didn’t know what it meant, but now we do?” The answer lies in the vast increase in biblical scholarship over the last few centuries.

Modern Bible translations, like the English Standard Version (ESV), have access to much more linguistic and historical research. This has allowed translators to make more informed decisions. In many recent translations, the name Azazel is used instead of scapegoat, reflecting a more literal rendering of the Hebrew text.

Let’s take a look at Leviticus 16:8–10 in the ESV:

"And Aaron shall cast lots over the two goats, one lot for the Lord and the other lot for Azazel. And Aaron shall present the goat on which the lot fell for the Lord and use it as a sin offering, but the goat on which the lot fell for Azazel shall be presented alive before the Lord to make atonement over it."

This passage describes the two goats used in the Day of Atonement sacrifice. Last week, we discussed the first goat, which was offered to the Lord as a sin offering. Today, we’re focusing on the second goat—the one designated for Azazel.

And here’s the surprising question: why does a demon buried in the desert receive a sacrifice? Bear with me, and we’ll unpack this further.

The text continues, “That it may be sent away into the wilderness to Azazel.” I hope you caught the significance here. This is not a sacrifice to Azazel. The passage says the goat is presented alive before the Lord to make atonement over it. The Lord is the one who makes atonement, and then the goat is sent into the wilderness.

This is not a situation where Azazel is receiving a sacrifice because he is worthy or because he has any power like God’s. Azazel is not a god who receives sacrifices. However, there is a sense in which this goat belongs to Azazel, symbolically.

Let me address something that might come to mind when we talk about this: the Ransom Theory of Atonement. The Ransom Theory speculates that when Jesus died on the cross, his blood was a payment for sin given to the devil. Some view this as a kind of cosmic transaction where God pays off Satan to free humanity.

The problem with this theory is that it sets up a dualistic framework, as though God and the devil are equal, opposing forces in a cosmic battle. But if you’ve read the Bible for any length of time, you know this is not true. Scripture consistently teaches that there is one supreme, almighty God—before all things, above all things, and enduring through and after all things.

The devil is not, and has never been, God’s equal. He’s a created being, limited in power, and subject to God’s authority. This is why the Ransom Theory doesn’t hold up biblically.

So why would God send something to Azazel? It’s a question that understandably troubles some people. Azazel is not powerful like God, and as 1 Enoch describes, he’s not even free—he’s buried in the desert. What’s the point of this ritual?

This is where it gets interesting. Azazel receives the goat in the wilderness because the wilderness is where he resides. According to the imagery, he’s confined in the desert, buried and cut off from light.

Now, let’s look at the pattern unfolding on the Day of Atonement. Two key actions occur:

1. The Lord forgives sins.

2. The Lord takes those sins and sends them away.

Last week, we focused on the first part—God forgiving sins through the blood of the first goat, offered as a sin offering. Today, we’re looking at the second part—what happens to those forgiven sins.

The sins are symbolically taken and sent away to the wilderness, to the place where Azazel resides. This is deeply significant. Azazel, as a figure representing the origin of sin’s introduction into the world, is the one to whom those sins are sent back.

When the Lord forgives your sins, He doesn’t just forgive and leave them lingering. He takes them, removes them from you, and sends them away to the one who brought sin into the world in the first place. This act symbolizes God’s complete separation of sin from His people.

Now, think about the language of “sending” or “bearing” that we see throughout Scripture. For example, Psalm 103:12 says:

"As far as the east is from the west, so far has He removed our transgressions from us."

Here, the psalmist describes God taking our sins and sending them away—removing them from us entirely.

In Isaiah 53:4, we find this messianic prophecy pointing to Jesus:

"Yet He Himself bore our sicknesses, and He carried our pains; but we in turn regarded Him stricken, struck down by God, and afflicted."

Notice the language of bearing. Isaiah is using “sicknesses” as a metaphor for our sinfulness. This prophecy promises that the coming Messiah will bear our sins, taking them upon Himself.

This promise is fulfilled in Jesus Christ. Christ, meaning Messiah or Anointed One, is the King who fulfills this role.

Jesus becomes the ultimate Day of Atonement scapegoat sacrifice. So how does He fulfill this? The first place we see this is in His crucifixion. Let’s look at Matthew 27:33–35:

"When they came to a place called Golgotha (which means Place of the Skull), they gave Him wine mixed with gall to drink. But when He tasted it, He refused to drink it. After crucifying Him, they divided His clothes by casting lots."

Now, here’s a critical question: where is Golgotha?

This is one of the few biblical locations that is undisputed. You can visit Golgotha today if you travel to the Holy Land. It lies outside the ancient city of Jerusalem. You can even walk the path Jesus walked, with some of the stones still in place from that time.

The significance of Golgotha being outside Jerusalem cannot be overstated. According to Leviticus, everything unholy, unclean, or tied to sinfulness had to be taken outside the camp. These things did not belong within the holy city, near the temple, or among God’s people.

In the same way, Jesus bore our sins and carried them outside the city. He took them away from the holy people and the temple of God, placing them where they belong—outside the camp.

This is the first way we see Jesus fulfilling the role of the scapegoat sacrifice. He removes sin from among the holy people, taking it to where it no longer contaminates God’s presence.

Consider 1 Peter 2:24, where Peter writes:

"He Himself bore our sins in His body on the tree, so that, having died to sins, we might live for righteousness."

Here again, we see the same imagery: Jesus bearing our sins in His body, taking them to the cross, and removing them to the place where sin belongs.

The author of Hebrews writes in Hebrews 9:28:

"Christ was offered once to bear the sins of many."

Notice the emphasis—Christ was offered once. Unlike the Old Testament sacrifices, which were repeated every year on the Day of Atonement, Christ’s sacrifice was final.

Last week, we talked about how a human life is not equal to a goat’s life. The Day of Atonement was performed yearly in the Old Testament because the death of a goat was never sufficient to truly deal with human sin. The goat’s sacrifice didn’t accomplish forgiveness—it pointed forward to the coming Savior.

Much like we celebrate the Lord’s Supper to look back and remember Jesus, the Day of Atonement looked forward to the Messiah. The sacrifices were a shadow, a symbol of what Christ would ultimately accomplish.

The author of Hebrews highlights the perfection of Christ’s sacrifice. Jesus didn’t need to die repeatedly. His one sacrifice was sufficient. He bore our sins, removed them, and took them outside the holy city once and for all.

John affirms this in 1 John 3:5:

"You know that He was revealed so that He might take away sins, and there is no sin in Him."

John ties together the idea of Jesus taking away our sins and the reason He could do so: because He was without sin.

When we look back at the sacrificial system in the book of Leviticus—specifically chapters 1 through 7—or even at the pre-Levitical sacrifice of the Passover lamb, we see a consistent theme. The sacrifices were to be pure. The lamb or animal offered had to be without blemish, the best of the flock. If it was a grain offering, it had to be the firstfruits, the best portion.

This idea of offering the best is central to Old Testament sacrifices, and Jesus fulfills it perfectly. As God’s only begotten Son, Jesus is unique—both fully God and fully human. His sinlessness made Him the ultimate sacrifice, capable of bearing all our sins: past, present, and future.

And He has done so. Jesus bore our sins and took them to Azazel, where they belong.

Now, you might be thinking, “Wasn’t this sermon supposed to be about repentance?” Here’s where this ties in.

If you are a follower of Jesus, you know that your sins are forgiven. When Jesus took your sins away, He didn’t just forgive you—He removed your sins completely, sending them away to Azazel.

But here’s the challenge: when you intentionally and repeatedly walk in patterns of sinful behavior, it’s as if you’re going back out into the wilderness to retrieve those sins from Azazel.

If Jesus has taken your sins away, why are you going back out to pick them up again? This is something I see so often—many Christians are eager to celebrate the eternal hope that their sins are forgiven and that they’ll spend eternity with Jesus in the kingdom of God. But they resist embracing repentance.

Repentance means acknowledging that Jesus has taken your sins away and that you are empowered to leave them behind. You don’t need to, like a dog returning to its vomit, go back and pick up your sins again.

Repentance is a necessary part of the gospel. Why is that? Because repentance is the act of leaving your sins out in the wilderness—where they belong—once Jesus has taken them away. The Apostle Paul teaches that repentance is powered by the Holy Spirit. While repentance is something you do, it is first something God does in you.

Jesus takes away your sinfulness, and repentance means letting Him do that and not reclaiming what He has removed. Leave your sins in the wilderness with Azazel, where they belong—with the one who brought sin into the world in the first place.

Atonement, as we discussed last week, isn’t just for the forgiveness of sins. It’s also for the healing of your sinfulness. The Christian life isn’t simply about knowing that your sins are forgiven; it’s about sanctification—the process of becoming more like Christ. Romans 8:29 speaks of being “conformed to the image of His Son.” This is the power of the gospel of Jesus Christ working in us—the power of godliness, as Paul describes it.

If this is the work of the gospel, then repentance must be understood as a key element of it. The Apostles certainly saw repentance as central to the gospel. Unfortunately, this idea has been lost in many evangelical and contemporary churches. Too often, the message is, “Your sins are forgiven, let’s baptize you,” but then people are left to live however they want.

That’s not the gospel we see in Scripture. I don’t see any indication in the Bible that you can live in persistent sin and simply rely on the fact that your sins are forgiven.

Peter didn’t see it that way in Acts 2. In this passage, Peter preaches to thousands of Jewish people. These were people who knew the Scriptures—the Old Testament—and understood the promise of a coming Messiah. They knew a King was supposed to come and save them.

Peter concludes his sermon with this powerful statement in Acts 2:36:

“Therefore let all the house of Israel know with certainty that God has made this Jesus, whom you crucified, both Lord and Messiah.”

He declares that Jesus is both God and King. Imagine the weight of this moment for those listening. Many of them had been in the crowd just days earlier, shouting, “Crucify Him!” Now, they realize the gravity of their actions, and their hearts are cut to the core.

Their hearts dropped when they realized what they had done. In Acts 2:37, it says:

"When they heard this, they were pierced to the heart."

That phrase, “pierced to the heart,” feels like an understatement. Imagine realizing you were responsible for killing your own Messiah. Overwhelmed with conviction, they asked Peter and the other apostles, “Brothers, what should we do?”

Peter replied in Acts 2:38:

"Repent and be baptized, each of you, in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit."

Peter’s response ties repentance and baptism together as essential steps for entering into God’s family. Repentance is a turning away from sin, and baptism is a public declaration of allegiance to Jesus as King.

Repentance and baptism are inseparable because they represent two sides of the same coin. Baptism declares that Christ is King, while repentance is living as though Christ is King. It’s not enough to say, “Jesus is King,” without living in obedience to Him. Both are necessary for becoming part of God’s family—adopted as sons, joined to Christ, and made heirs of His kingdom.

This is what Jesus said would happen. In Luke 24:47, He told His disciples:

"Repentance for the forgiveness of sins will be proclaimed in His name to all the nations, beginning at Jerusalem."

The gospel message is built on two key elements: repentance and forgiveness. These two components mirror the two offerings on the Day of Atonement in Leviticus 16:

1. Repentance corresponds to the scapegoat offering, where sins are taken away to Azazel.

2. Forgiveness corresponds to the sin offering, where atonement is made before the Lord.

Both offerings find their fulfillment in Jesus’ death on the cross. They are distinct but inseparable aspects of His work.

For those of you who are already following Jesus, you may think, “I get it. I’m thankful that Jesus took away my sins. I’m praying, repenting, and asking the Holy Spirit for help daily. I’m seeing victory and becoming more like Christ.” And that’s wonderful—God bless you in your sanctification.

But there’s also an evangelistic strength to understanding this.

Let me be clear: I’m not suggesting that you start your evangelistic conversations with something like, “So there’s this ancient apocryphal text called Enoch, and it talks about a demon named Azazel…” Please don’t do that. That’s not the point.

The purpose of this deeper understanding is to give you context for what’s happening in Scripture. It helps you see the unity of the Bible—that the Old Testament is not disconnected from the New Testament. It’s one story, and everything God required in the Old Testament is fulfilled in Jesus Christ.

This understanding equips you for two things:

1. For yourself. It ensures you don’t fall into the trap of thinking, “My sin is okay because Jesus died for it.” The gospel calls for repentance. Walking in patterns of sinfulness while claiming forgiveness isn’t what the Bible teaches.

2. For evangelism. It gives you a framework to explain the beauty and depth of the gospel. Instead of a fragmented message, you can present a cohesive story of how Jesus fulfills all of God’s promises and requirements, bringing forgiveness and transformation.

Repentance is a necessary precursor to your salvation—don’t be deceived about that. But repentance also has a purpose beyond you. It’s meant to show the world around you that transformation is possible through Christ.

Repentance demonstrates that God truly is taking your sin away, that you really can leave it in the wilderness with Azazel. You don’t have to pick it back up. You can repent, you can be sanctified, and you can live a holy life.

This becomes even more critical as the world grows darker and more confused. The church must look different. You, as a follower of Christ, must be distinct—holy and godly. Why? Because the world isn’t happy where it’s at.

The ideologies and agendas being embraced in today’s culture don’t lead to joy or peace. I’ve never met someone who fully buys into the lies of our society and says, “Isn’t life great like this?” Instead, the more people conform to these ideologies, the angrier, sadder, and more depressed they seem to become.

But you have something they don’t. You have the power of the Holy Spirit living within you. You can live in the joy of the Spirit, experience the fruit of righteousness, and walk in godliness. And while the world may reject and even hate you for it, some will see your joy, your peace, and your godly life and say, “I want what you have.”

This is why repentance is so important—it preaches the gospel through your life, even before you say a word. Yes, you will need words to share the gospel when people ask, but your life will demonstrate the power of the gospel.

If Jesus is turning a wrong world right, that transformation must begin in the church. If He’s working godliness into a godless world, we should see that change first among God’s people. That’s the natural and obvious starting point.

Let me give you an example. For years, divorce rates have been tracked through the U.S. Census Bureau, Pew Research, Lifeway, and other organizations. Historically, the divorce rate among Christians has been the same as among non-Christians.

Think about that. In this one area, the church has not looked any different from the world. But it’s even more concerning that recent polls show the divorce rate among Christians may now be higher than in the secular world.

Why is that? Largely, it’s because the world has given up on marriage. Many people today avoid marriage altogether because they fear divorce. Instead, they choose promiscuous relationships or cohabitation without a formal commitment. They don’t want to make a covenant with someone because they’ve seen how common and painful divorce is in our society.

They want the freedom to leave when they’re ready, so they avoid the commitment of marriage altogether. Meanwhile, Christians are still getting married, which has led to divorce rates among Christians now being higher than those in the secular world.

And I have to ask: why?

When we have the righteousness of God, when Jesus has taken our sinfulness away so that we don’t need to be at odds with our spouse but can actually be united with them, why is there still so much destruction?

The only conclusion I can draw is that too many Christians are not taking repentance seriously. Jesus takes their sins away, and they go back and pick them up. And it shows up everywhere—in households, in marriages, in parenting, in personal lives, in private moments.

And sin always destroys.

It destroys marriages, families, and communities. It’s destroying this world. And unless we, as Christ’s church, stop returning to the sins that Jesus has already removed—unless we stop making a mockery of Christ by picking up the very sins He died for—then we will not have a message to share.

The world needs to see that sanctification, the work of the Holy Spirit, is real and evident among God’s people.

And that is my challenge for you today: to live out the gospel. Practice it, preach it, and show the world what repentance and transformation through Christ really look like.

Let me pray for you.

Prayer

Lord, we thank You that repentance is not something accomplished by our own power but is worked in us through the Holy Spirit. You see our sinfulness and our inability to glorify You on our own, and in Your grace, You fill us with Your Spirit to free us from sin and sinfulness.

We are so grateful that Jesus didn’t just die for the forgiveness of our sins but that He has also taken our sins away.

I pray for our church, for Palmdale Church, that we would have a continued and growing desire for repentance and righteousness—to live as Jesus Himself lives. Help us to be different and distinct, even if it causes offense in the world around us. May the transformation You work in us be visible so that others can see that rescue from sin, from sinful patterns, and from addiction is truly possible.

Lord, we ask that You work this good work in us and that this transformation would ripple out into our community. Let many come to believe and know that Jesus Christ is both Lord and King, both God and Messiah.

Use us in that way, Father. Strengthen us with steadfast hope for the future You’ve promised.

We pray this in Jesus’ name, Amen.