0:02
again thank you that we can assemble that we can come together freely and we pray that that would continue uh but also that that we would not take it for granted but would be grateful uh and
0:13
also diligent uh that we have the blessing of freedom and the ability to worship as we understand we should worship without
0:24
fear of government oppression or interference we pray that our minds would be open to your Holy Spirit and to nothing else as we read your word we do
0:37
pray that as we look into an Old Testament book A book of laws as it seems that we
0:48
would understand from the perspective of Moses the Revelation that you gave to him and by doing that better understand
0:59
the fulf fulfillment through Jesus Christ so we pray that we would not be trapped in the shadows but with the light of the Holy Spirit we would see
1:09
the treasures that you had hidden there to be revealed in your son our lord for it is in his name we pray
1:28
amen might seem that Leviticus is kind of a strange book to uh to do a plum line study uh and there's no collusion between Aaron and myself that he's doing Deuteronomy and I'm doing Leviticus uh it just kind of
1:40
happened that way um it is a Leviticus is a book that is perhaps one of the least read among
1:53
evangelicals um we'll get into this in a little bit more detail I think next week but the title as as Aaron was was uh noting in Sunday school the title of
2:04
Deuteronomy kind of prejudices the reader uh the Hebrew titles for the the Books of Moses are the first words in
2:15
the Hebrew so as he noted the Hebrew title of Deuteronomy is deim words the Hebrew title of Leviticus is VRA and he
2:27
spoke with Deuteronomy prejudiced into thinking that this is just a second installment of the law that's what dudo Nomas means with Leviticus you think it's about the priests which I think is
2:38
one of the reasons why a lot of Christians don't read it because we don't have the priesthood anymore so why bother getting into all of that law stuff but it's actually remarkable how
2:50
little the L the levitical priests have to do in The Book of Leviticus and even the sacrifices themselves the entire focus is on the worshipper and his
3:04
responsibility in terms of bringing this or that offering uh the priests obviously have a role and we'll get into that because it is at the Tabernacle but once again the title Leviticus kind of
3:15
prejudices our coming to the book thinking that you know this is about the Levites well it really isn't uh the entire Holiness code which is like 17- 26 chapters the those chapters it
3:28
doesn't involve the priests at all there's actually only one passage in the whole book that deals specifically with what the priest are supposed to do the rest has to do with what Israelites are
3:38
supposed to do okay and we'll get into that in more detail but I think there's another reason why Leviticus and Deuteronomy for that matter uh are not often read and and I
3:49
think it's because there is a what I call a hermeneutical anti-Semitism now with the events in Israel and Gaza right now there's
4:01
there's kind of obviously been a rather disturbing U disturbing U manifestation of continued anti-Semitism in our
4:12
country and of course conservative evangelicals take the opposite extreme very much influenced regardless of their denomination very much influenced by the
4:23
teachings of teachings of dispensationalism evangelicals tend to be very pro-israel to some extent maybe too
4:34
much but they're not anti-semites they're very supportive of the country of Israel um and so from a political standpoint at least within the church
4:45
which hasn't always been this way in fact it hasn't often been this way Western evangelicalism seems to have been delivered
4:56
been delivered from anti-Semitism politically but that doesn't mean our hearts are in the right place with with regard to the nation of Israel today or more
5:08
importantly God's dealing with the people of Israel the descendants of Abraham Isaac and Jacob through the history of the church from very early
5:18
on a sort of especially as the church became more and more Gentile and less and less Jewish a certain anti-Semitism definitely came in
5:30
it was very very strong in Germany by the time of the Reformation not that it was weak anywhere else it was very strong in England as well um politically but also
5:44
ecclesiastically they were Christ killers they were said to sacrifice Gentile children and kidnap and sacrificed them it was almost like they
5:54
had somehow morphed into Druids or something but what was written about the Jews during that time and was was really uh just rampant
6:05
anti-Semitism they were who was it that kicked them out of England was that Edward first okay Edward King Edward I first just kicked him out okay um I
6:15
think Cromwell let them back in because they were good business people they paid their taxes too so uh but there was not a love for the Jewish people in Europe so we think okay that's Nazi Germany
6:26
well no even in Nazi Germany you know they had Adolf Hitler we had our Henry Ford Henry Ford was a was a flaming anti-semite okay and very publicly and
6:37
that was okay back in the 30s to to call the Jews all manner of of evil creatures we seem to have gotten over that you know the Holocaust kind of was a wakeup call and and there hasn't been well now
6:49
with this stuff going on it's like okay maybe it's not that far under the surface but even in Western evangelicalism they have we have what what I just said hermeneutical
7:01
anti-Semitism and I think the kind of the father of that hermeneutics is Martin Luther his his uh his discovery of the
7:13
meaning of the righteousness of God in Romans was was largely wrong okay he he was he was largely wrong in his entire
7:23
interpretation of the Apostle Paul because he viewed Paul as a fr frustated Jew who was trying through the works of the law to be
7:34
righteous but knew that he couldn't make it and so Paul was suffering anxiety over the inability for him to work out his own
7:45
his own righteousness well what he was actually doing was superimposing his own personality onto personality onto Paul when you read Paul for example in
7:55
Philippians 3 but also in Romans you never never find him whining about having lived under the law he said he was ahead of all his
8:06
compatriots in terms of the law and as to the law the righteousness that is of the law he was Without Blame and he said all these things in Philippians 3 he counted all those things as a source of
8:19
Pride and he says all these things I count now as rubbish because in that former time he wasn't an wasn't an anxious uh fingernail
8:30
biting Jew knowing that he was condemned by his God and trying very hard to be a good Jew no again that's that was Luther
8:42
trying to be a good Catholic but knowing that he was failing so Luther Kind of superimposed a view of not just Jews but
8:55
Judaism as a Works base Sal salvation that the Jews had the law and again Luther was before dispensationalism but today we have the
9:07
dispensational teaching that the Mosaic era that was how Jews were saved by obeying the law and that we come into the church age and we don't have to do
9:18
that anymore God has given us Grace well the Jews considered the law to be to be Grace because the law was the evidence
9:29
of the presence of the only God in their midst he graciously gave them the law having delivered them from the bondage of Egypt he gave them the law they did
9:41
not view the law I'm not saying there weren't exceptions but in general in the in the scriptures and in the Rabin writings in the mishna you don't hear
9:52
anything like Luther's caricature of the self-righteous Jew self-righteous Jew okay they were to obey the law because
10:03
they were already God's people not in order to become God's people they were saved if they even used that word which they didn't very much they were saved
10:15
because they were the descendants of Abraham with whom God had made Covenant there's a kind of a strain within evangelicalism that I would
10:25
characterize as believing that we are by gra but Sanctified oh oh yeah would it be fair to characterize Judaism as Sanctified by law no I don't think they
10:38
I don't Sanctified by law I would say no they didn't actually use that terminology you know um and I don't think Judaism is is not a religion at
10:49
least from the Old Testament perspective it's not a religion that really has a Systematic Theology okay they didn't have a rabbi Paul like we had an apostle Paul um but
11:00
to say that they were Sanctified by the law I think would be not understanding their view of the law their view of the law and especially the the the specific
11:11
non- Gentile Provisions like you don't eat pork you don't work on the Sabbath okay U those things were markers delineating them as the people
11:23
of God the people of Yahweh Yahweh would sanctify them because he promised to okay they on their part and we're going to see that
11:34
in Leviticus because fundamentally what we have in Leviticus and I'm getting ahead of myself but we'll get into this more next week Leviticus itself takes place in 30
11:45
days okay because at the end of Exodus we're at the first month of the second year and at the beginning of numbers we're in the second month the
11:56
first day of the second month of the second year so there you go Leviticus is slotted in to 30 days between Exodus and numbers okay what just happened in Exodus we'll get into this again more in
12:08
in next week but what just happened in Exodus was the erection of the Tabernacle and the shikina of glory god is now dwelling with his
12:19
people Leviticus is all about his people dwelling with dwelling with God and so if you think about it Leviticus is just is applicable today
12:31
since Pentecost as it was then because if Pentecost the shikina came and God is dwelling with his people now how do his people dwell with God see it's a two-way
12:44
street Leviticus is one part of that street God graciously came down to the Tabernacle to dwell in the midst of his people but that wasn't the end of the
12:55
story it wasn't as though they could just do whatever they wanted make some gold golden calves have a party they'd already done that you know that didn't fly if you're going to dwell in the
13:05
presence of a holy God you must be a holy people so the gracious God not only brings his Spirit to the Tabernacle he brings his law to the people and that is
13:19
Grace and I guess what I'm saying is throughout the latter part of the Middle Ages and through the Reformation and really up until the latter part of the
13:33
20th century there was very little effort made among made among Christians to read the literature of the Old Testament and the
13:45
inner Testament and the second temple periods they just ignored them even in the 19th century most writings about Jews were
13:55
Jews were caricatures and those that had any um accuracy historically were historically accurate to Middle to Medieval Judaism not what we read in Josephus
14:08
what we read in the mishna you know what we read from the time the targums the the actual Jewish writings not to mention the scripture the Old Testament that kind of changed the
14:20
second half of the 20th century with with a number of evangelicals who who started digging into the actual works of that era and realizing and then just
14:30
reading Paul and realizing Paul shows no evidence of being an anxiety ridden Jew when he was Saul of Tarsus does he there's no evidence from
14:43
his own and he is the one that we have the most autobiographical information okay we don't know much about anyone else in scripture but we
14:53
know a lot about Saul of Tarsus okay and one thing that does not characterize him is angst he
15:04
angst he was a vigorous Pharisee and probably not necessarily a rotten person I mean he just he was just a he was a good Jew so we look at a book
15:15
like Leviticus and we have to realize well Paul wrote 2 Timothy 3:16 all scripture is God breathed and profitable and so that means Leviticus
15:27
is God breathed and profitable um you I kind of a sense reading and listening to people regard
15:39
Old Testament but it's almost like I get the sense that when they read Hebrews it was bad and not good right good and better yeah that well actually I was actually
15:49
heading in very similar Direction um but not in Hebrews because I don't think Paul wrote Hebrews nonetheless Hebrews is definitely built on the Foundation of Leviticus and we're going to actually be
16:01
in Hebrews this evening but in terms of our attitude to the law and to the Old Testament listen to what Paul does say in 2 Corinthians 3 and and I think you if you hear it I
16:13
think you can understand why on the face of it we might interpret him as dissing
16:24
Judaism but he says but if the ministry of death written engraved on Stones well that's what is that that's the Mosaic law it's a Ministry of death oh you know
16:37
how can that be good right but listen to what he says he says if the ministry of death written and engraved on Stones was glorious huh so you got to hear him it's
16:49
like the writer of Hebrews who never disses Moses to Praise Jesus does he he he elevates Moses as faithful in God's house and and then says Jesus is higher
17:00
how much better yeah how much better it's not good and bad it's good and great and and that's that's a mindset that we ought to glean from the writer of Hebrews but also from Paul he says if
17:13
that Ministry was glorious so that the children of Israel could not look steadily at the face of Moses because of the glory of his countenance which Glory was passing away how will the ministry
17:24
of the spirit not be more glorious for if the Ministry of condemnation had Glory the ministry of righteousness exceeds much more in glory for even what
17:35
was made Glory has had no glory in this respect see it's comparative okay it's not absolute it's comparative he's praising the ministry of Moses and he's
17:46
saying if it had so much Glory that the people couldn't even bear to look at his face because of the glow how much more okay but we don't if we don't
17:56
immerse ourselves to some extent in in the Old Testament we're not even starting at that level how can we ever attain to Paul's understanding of the glory of the spirit
18:08
in Jesus in Jesus Christ we have successfully diminished the glory of the old Covenant and with that we have pulled the glory of the New Covenant
18:20
down and that that I think is a is a is a cardinal sin in hermeneutics that by ignoring boring or even degrading the Old Testament we
18:32
don't realize that we have pulled the New Testament down with it and our understanding of Holiness whether it be of God or our own behavior has no
18:44
Foundation because we've taken the foundation out and what we have built with a lot of new testament theology is built on either shifting Sands or in the
18:55
air so he says he finishes up um for even what was made glorious had no glory in this respect because of the glory that excels for what if what is passing
19:07
away was glorious what remains is much more glorious more glorious Tim I'm sure
19:21
over gu probably bias butenal bias butenal theology has aend to not distinguish between them as much as it ought
19:36
to I'm sure articulated exactly it's almost like they're trying to elevate the first Covenant in order to elevate the second Covenant but in doing so they keep holding on to the first one instead of recognizing what was actually
19:47
yes the the covenantal theology it's its biggest fault is that it it often fails to see the much more glory of the New
19:59
Covenant okay it it does try very hard to retain the glory of the old Covenant that's fine but Paul is saying something different here as is the
20:10
writer of writer of Hebrews and and I think where covenant theology the reason covenant theology has has failed as I mentioned in Sunday school when we were talking about how to
20:20
read the your Bible um covenant theology has been overwhelmed by systematics and has lost sight of biblical theology
20:31
to a large extent now there's a lot of benefit from that systematics a lot of good information and good systematizing of biblical Doctrine don't don't get me wrong I'm not I'm not um I'm not not
20:44
about to disown the the title reformed but none of those titles are infallible or possess all truth and I think Tim is right that uh whereas
20:56
dispensationalism tends to to emphasize the discontinuity between the dispensations covenantalism tends to blend them to where there's almost none at all and in some writings you might
21:09
finish by wondering why Jesus even came okay because the abrahamic Covenant was so was so wonderful uh well it was wonderful it was glorious as was the Mosaic but what
21:21
we have is much more glorious so the the attempt that we make in teaching the Old Testament and Aaron and I had a an excellent conversation I don't know that we're in agreement yet but we had an
21:31
excellent conversation about the the value of and I should say where I am versus where he is the value of preaching from the Old Testament as opposed to teaching from
21:42
the Old Testament and I do think there's a distinction between the two my opinion it is something to be vigorously taught but not so often
21:53
preached okay and we can get into that privately if you want but it should not be ignored by any means because when we ignore the Old Testament as I said
22:03
earlier we have no foundation for what we read in the New Testament we have no depth and one author um points out that a neglect of a book he was actually
22:15
talking about this is origin okay the second century um alexandrian or Egyptian Theologian who was kind of weird but um yeah
22:29
his faith seems solid as far as what I've read but you know he was big into allegory um but one of the things he did try to do was encourage people to read Leviticus he was even by then the late
22:39
2nd Century it was already a very neglected book and he actually notes that in his writing so this is this is uh 1800 years ago they're already ignoring the Book of Leviticus and I but
22:50
I love what he said he's he said Christ is thinner without thinner without it that's a that's an that's an interesting Christ is thinner and and I
23:02
think we can expand that to to the whole Old Testament that Christ Our Christ is much thinner without it he he he's almost
23:12
skeletal because he lacks all of the Flesh and Blood of his Heritage the promise of the seed of woman and the Abraham seed and the the son of David
23:23
and all of that and I would go on to say that the church is a lot thinner too almost almost tiny without the Old Testament because it it basically again
23:34
has no foundation on which to base anything that's do it does except the the the literal interpretation of New Testament commands but there's no depth to our
23:46
understanding of the grace that has been revealed in Jesus Christ if John says that that um the law was revealed but through Moses but Grace and Truth has
23:57
come in Jesus Christ how do we understand Grace and Truth in Jesus Christ if we ignore the law that was revealed to Moses that's what John is doing just like Paul is doing here in 2
24:09
Corinthians he's saying you know this is much more glorious but you can't just start there the Jews had been raised in it they were to expect it the Gentiles
24:20
can't just jump on the wagon or the train as it flies by you know and says okay we're just going to take all of this and Glory Glory Glory but we have no understanding of what's gone
24:32
before and again I think in Leviticus we have the book that is really though it is not quoted in the entire book of Hebrews it is really hard
24:43
to read Hebrews without hearing the echo of Leviticus because just about everything the writer of Leviticus says is drawn is drawn from the ordinances and statutes of
24:56
Leviticus so at the very least Hebrews is one of the most powerful books in the Bible I think most of us would agree that it is it is a really great
25:06
book but how do we understand it if we don't understand the whole background from which it draws all of the metaphors and the likes and the you know how do we
25:18
know what the writer is talking about if we've spent no time as he must have in that Book of Leviticus so that that is another I think very strong reason why
25:30
we should study the book but book but um from um from Leviticus I think well I want
25:49
to well I just Bas I was going to give a quote from one of the the authors that I just basically said what he was saying so I don't think I need to but from the the uh book of Hebrews we
26:01
have to me one of the it it has been for me one of the most interestings interesting Illusions to the entire Old Testament system in Hebrews 9 if you
26:11
want to turn there I'm going to read and it's not something that you will get from your English Bible now we've often often said that you know you
26:22
don't need to know Greek to be a Christian but um you know I made the comment during the Sunday school class that somebody in the church ought to know it at least enough to to read it
26:36
and to understand the more technical commentaries um but if you didn't know Greek you wouldn't really know what the writer of Hebrew is saying here because none of the English Bibles translate the
26:48
word correctly in my opinion I'm going to read from six from verse 6 of chapter 9 through verse 10 the whole chapter is is right back in
27:00
Leviticus in the Tabernacle and we're going to see that this evening but in verse six now when these things have been thus prepared the priests are continually entering the outer tent
27:13
performing The Divine worship but into the second implied tent only the high priest enters once a year not without
27:23
taking blood which he offers for himself and for the sins of the people committed in ignorance the Holy Spirit signifying this that the way into the holy place
27:35
has not yet been disclosed while the outer tent is still standing or still has standing that's that's actually a more
27:45
literal than Still Standing which is a symbol for the present time accordingly both gifts and sacrifices are offered which cannot make the worshipper perfect
27:57
in conscience since they relate only to food and drink and various Washings regulations for the body imposed until a time of reformation verse
28:09
n which is a symbol does anybody have a different word which is a symbol symbolic which is
28:28
Parable it is not type it is not symbol it is it is parabo it is Parable he uses the same word again in Hebrews uh Hebrews uh 11 I believe it's verse
28:51
um no verse 19 this is about Abraham offering up offering up Isaac and he says he considered that God is able to raise men even from the dead from which he also received him back as
29:02
a type the word type is tupos this word is Parable now the word Parable if I say the word Parable what do you think
29:16
of H Jesus parable you you the the parable what is a parable to us it's the same thing as it was to them it was a a story now it was a story that
29:28
illustrates a truth right but it is different in in anybody's conception I believe from a simple
29:39
type so for example in Romans 5 Paul calls Adam a type of Christ and the word is tupas in fact outside the gospels the
29:51
word parabo is only used twice Hebrews 9 and Hebrews 11 okay so nowhere else is it used to signify a symbol or a type
30:02
there are other words that do that so Romans 5 Paul refers to Adam as a type of Christ but clearly we understand that
30:14
there are limits to that parallel right Adam sinned Adam disobeyed Adam
30:24
rebelled he was no way a type of Christ in those things does that make sense if anything he was an antitype he was a not a not an antitype as in a fulfillment
30:34
but an but an anti-type he was the opposite of what Christ would be the only way he was a type of Christ and Paul is making this clear in chapter five of Romans is that
30:46
he was the head of humanity as Christ is the head of a new Humanity so that is a very Point by
30:57
point Point correspondence between the two to use the word Parable implies that the connection or
31:10
parallel is more organic more story like also meaning of a parable that is given to tell the truth some but not
31:22
others exactly we're heading there yeah why Parables yeah and and it fits it fits hand in glove with Leviticus okay so the first principle is a parable is
31:34
an illustration so it does fall under the same class as a symbol or a type but whereas a symbol or a type generally is more singular and limited in its
31:47
application the parable is a story the story itself is telling and illustrating the truth okay so to say that the
31:58
Tabernacle Ministry now let's go back to to Hebrews 9 I shouldn't have closed that because the writer has already set the stage in the first five verses of
32:11
chapter nine he says now even the first Covenant had regulations of divine worship that's Leviticus and the Earthly Sanctuary for there was a tabernacle prepared the
32:23
outer one in which was the lampstand and the table in the sacred bread this is called the holy place he's giving us a little tour through the Tabernacle and
32:34
then he said and behind the second Veil see there were two veils behind the second Veil there was a tabernacle or a tent which is called the holy of holies having a golden altar of incense and the
32:45
Ark of the Covenant covered on all sides with gold in which was a golden jar holding the Mana and Aaron's Rod which budded and the tables of the Covenant and above it were the the Cherry beam of
32:58
Glory overshadowing The Mercy Seat but of these things we cannot now speak in detail okay there's a there's a diagram in your notes of the different parts of the
33:09
Tabernacle but we're not going to speak of them in detail that's not the point that's that's what the writer of Hebrews is what he's saying here is they were two
33:19
were two t0 and what's important is that there was a Ministry centered on those two tents that was itself a
33:30
parable so when you read Leviticus the writer of Hebrews is saying you're reading an extended Parable when you read about the burnt offering and the sin and the guilt and the peace and the
33:41
trespass and these different offerings you're reading a parable so we've talked about you know know how to approach the book that you're
33:53
reading the name Leviticus as I said earlier kind of puts us off we're we're really anti- priesthood especially those of us who had anything to do with
34:03
Catholicism before our Salvation we don't want anything to do with priesthood then we read it and realize you know what who who was it that kills
34:18
sacrifices I mean I I always thought well you know that was the priest job no you killed your own you brought your lamb you brought your bull you brought what whatever you brought you killed it all he did was cut
34:30
it up put it on the oven he was a butcher you know they were all kind and I don't mean that in a negative like you know Joseph know Joseph Stalin they they were um meat Cutters
34:41
and there was a lot of blood and there was it was basically a butcher shop but the actual Act of Killing the sacrifice was not the priest's job it was the
34:53
worshippers okay in fact most of what happened s Ed around the worshipper not the priest so we got this Prejudice and we don't read Leviticus
35:03
but the point here is when we go to Leviticus the writer of Hebrews through the holy spirit is telling us we're reading a parable a parable that he goes on to say in uh verse 8 the holy spirit
35:16
is signifying is signifying this well it's like when the disciples went in after the you know in Matthew 13 and and they say Jesus would you tell us what that meant okay well we we read
35:29
Leviticus and we say holy spirit would you tell us what that meant and he he does he's saying this is what it what it signifies these these uh this activity
35:41
that happened every day and then once a year the day of atonement this is all parabolic which means it's all illustrating a bigger story and that's
35:54
what the the chapter is going to go into most commentaries do not even note that the word in verse 9 is Parable
36:04
they don't even mention it okay which I find just fascinating in a disturbing way and they they are absolutely sure that the whole meaning of Roman of
36:16
Hebrews 9 is that Jesus fulfilled all the sacrifices so we don't have to worry about it anymore but he doesn't actually get into that until verse 11 he doesn't even begin mention the
36:28
sacrifice of Jesus and so we're kind of jumping the gun jumping to the end we're not listening to the parable we just want the
36:38
explanation now the Holy Spirit wants to signify what the parable was all about comment okay um but starting in verse 11 but when Christ appeared as a
36:50
high priest of the good things to come he entered through the greater and more perfect tent not made with hands that is to say not of this creation okay there
37:00
the holy spirit is now signifying the meaning of the parable of Leviticus but why does the writer of Hebrews bother going back to
37:11
that it's because that par that Parable is the the fertile soil from which the glory of Christ's
37:25
fulfillment grows the more we understand about the meaning of those Priestly activities the the parable as it was lived the more we understand of the
37:46
through Romans we approach as as 21st century evangelicals we have been taught that the essential thing about
37:58
Jesus is he came to die for my sins right that's pretty much what evangelism is all about is that Jesus
38:08
loves me this I know you know Jesus died for my sins that is true but it is a very small part in my opinion of what God is doing in the
38:19
cosmos through Jesus Christ by the Holy Spirit when we go to Leviticus then we tend to think it's all about how Jews
38:32
got their sins forgiven right if they sinned they brought an offering right well there's a major problem with that when you actually read
38:44
Leviticus first of all not all of the sins had anything to do with the person himself much less his sin there's no reference to any misbehavior or sin in the burnt offering
38:56
the peace offering and the um trespass offering I believe it is the first three that we're going to look at no mention at all there there's no
39:08
actual cause given for which the offering was to be brought the last two of the five that are in the first seven chapters of Leviticus are
39:19
Leviticus are personal but the sin is called inadvertent in other words a sin of which they're not
39:29
aware that doesn't fit our model does it you see our model is kind of like Catholic confession only I bring an actual animal to kill I have sinned
39:41
father forgive me for I have sinned you know what sacrifice there was for the one who sinned willingly there tweren't
39:51
none very very clearly it says for He Who sins with a high by hand there is no sacrifice he remains in his guilt so I think our understanding of
40:04
the levitical sacrifices might be a bit warped these people were not bringing their sacrifices because they had yelled at their boss or cut someone off with their Chariot and they were coming to
40:16
seek atonement or you know no if they had done that there was no help for them if you sin willfully which you know James says if he who knows the right
40:27
thing to do and doesn't do it that is sin I I'm still having trouble getting my mind around inadvertent sin honestly I don't know what that
40:37
looks like and I think that's very important that it is something that exists in scripture tied in with the levitical sacrifices but it doesn't involve our actual will to sin because
40:50
if our will if we sin willingly we don't have a sacrifice what does that mean what does that what do you think of that what does that leave us our natural state right
41:02
it's our natural state which is why we have to keep doing it but when we actually give room to our Natural State and we sin willingly God has not actually provided
41:15
a sacrifice for that he has denied any okay any okay so how many are were with me and thinking that that's why we went with the lamb right cuz we just committed a
41:27
sin so we need to bring a lamb okay that's not what it says when we get into it and read it we realize no that's not what it says at all so that may mean
41:38
that the sacrifices had much less to do with personal sin than we have been led to believe he believe he goes tocl
41:58
them go back is no sacrifice yeah that's right because they will be doing so willfully so chapter 10 and chapter 6 are talking about those who want to go back there's nothing left for you say
42:08
okay it doesn't even exist well that's what numbers tells us and you know it says the Sin of a high hand or sinning presumptuously I think the the psalmist
42:19
I think David is it says keep me from presumptuous sin that why because there's no sacrifice for
42:49
retion no we also forg right exactly yeah see I I think we've we have been
43:09
taught so it's there is but it is outside sacrificial
43:33
our what I'm going to say was is is possibly going to sound so radical as to think maybe it's heretical um our individual sins have a lot less to do with it
43:44
all than we realize now that's not as as you know again what do you respond well let us go on sin that Grace might abound Paul says
43:55
may it never be and let me imitate him that's not what I'm saying I'm not saying that we can just go and live as we want and sin as we want I'm saying that that our sin our sins are a much
44:08
smaller part of what God is doing in Christ than we have been led to believe Christianity has been largely moralized over the past 2,000 years it's about
44:21
what you do and how you act and that's why we have confessionals that's why we have Penance that's why we have Purgatory because we have made it
44:32
all about our sins it is remarkable how little the Bible says about our sins and when it does speak of our sins it doesn't offer any
44:43
hope doesn't offer a sacrifice it doesn't offer three Hail Marys and a pster okay your rosary beads the Jews didn't have rosary beads cuz there were
44:54
no sacrifices for for presumptuous sin that in itself teaches us a lot about ourselves and about the graciousness of our God who chooses by his own will to
45:08
dwell among his people who are sinners but there's really very little um in both Testaments about individual
45:20
sins now again that makes it sound like sin isn't important sin is very important sin is the source of sins yes
45:34
but Christ did not come to defeat sins in sins in fact his most frequent company as was noted in his own lifetime was with
45:50
Sinners right now who who does that limit I mean aren't they all Sinners yeah they're all sinners but again Judaism at that time had been moralized by the Pharisees and
46:01
the Sadducees and Jesus was hanging with the wrong crowd do we not get the same thing in our churches if you're going to be a Christian then you can't hang with certain people or in certain places
46:14
right that's right that's moralizing the moralizing the gospel but what we see in scripture is much more powerful and Cosmic than that
46:25
Jesus came to seek that which was lost a people he called them his father's sheep his the Sheep had that had been given to him sheep that were not of this
46:37
fold he came to do what God had done in The Exodus and that is to gather to himself a people and then unlike any
46:51
other deity to dwell in their midst this is why the shakina is so incredibly important in the fact that it never came
47:03
to the second temple because it was the visible presence of Yahweh living in the midst of his people Paul says in 2 Corinthians
47:14
chapter 6 he says of us Believers that God is doing exactly the same thing verse 16 he's he said you
47:25
know um verse 14 do not be bound together with unbelievers for what partnership have righteousness and lawlessness or what Fellowship has light with Darkness or what Harmony has Christ
47:35
with bile or what has a believer in common with an unbeliever now some have taken that to mean that we need to leave the world and live in a monastery but that's not what Paul teaches
47:46
Paul teaches elsewhere there is a certain separated that is supposed to characterize Believers as it did as it was supposed to is
47:56
Israel while they live in the midst of the Nations around them God did not take Israel and put them off in the mountain somewhere I pointed this out many times
48:08
before he could hardly have put them in a more traveled spot he stuck them between the Arabian
48:19
Desert and the Mediterranean Sea between four of the ancient empires of that world who fought each other all having to go
48:30
right through that area Canaan okay so they were to be separate and holy in the midst of the Nations around them Deuteronomy 4 gets into that he
48:43
says I will he says um I will dwell in them and walk among them I will be their God they shall be my people therefore come out from their midst and be separate says the Lord do not touch what
48:55
is unclean that's Leviticus and I will welcome you I will be a father to you and you shall be Sons and Daughters to me says the Lord Almighty God is redeeming for himself a
49:06
people from every tongue tribe and Nation this is the true Exodus Those whom he's known since before the foundation of the world have
49:16
been redeemed in Christ and are now being brought to God as a people among whom God God now dwells actually in whom God now
49:29
dwells this is how it worked in the Tabernacle his presence and then later in Solomon's Temple his presence among
49:40
them was visibly manifested at the beginning of each of those periods and there's a reason why there was a tabernacle because Israel was mobile at
49:53
that time and there was a reason why Israel was mobile and it wasn't just so the whole generation would die there were several reasons one very practical and that was to teach Israel how to
50:06
war but more importantly it was to teach Israel what it meant to dwell in the presence of a holy God and that's what the Tabernacle was
50:17
all about that's what the pillar of fire and the cloud that's what they meant that's what they signified God is dwelling in your midst he moves you move
50:28
he stops you stop they had 38 years to learn that okay they still forgot it when they got into the land but they had you know the point being that this
50:38
wasn't just some arbitrary it wasn't like oh 10 of the spies brought back a bad report you're out no that it was all part of God's plan his Providence even
50:50
though they were responsible for their rebellion and their unbelief so the Tabernacle had Tabernacle had that the same place in the people of God
51:01
Israel that the Holy Spirit has in the church he is the presence of God in the midst of his people Leviticus is the
51:14
response how the people are then to live in the presence of a holy God not in order to gain the presence of a holy God but because God has already Condes ended
51:25
to come and dwell in their midst does that make sense Leviticus comes after the shikina they're not earning his presence they're responding to it they're
51:37
supposed to respond in adoration but also in Repentance in humility and the the writer of Hebrews points out that the the sheer con continual
51:51
nature of the daily sacrifices and then added onto that was one annual sacrifice because none of the daily ones
52:02
were sufficient all of this was telling them that dwelling in the presence of a holy God was
52:14
impossible something else had to happen this is how the law becomes that school master that leads us to Christ and we're going to get into that as we talk through um The Book of Leviticus so
52:27
Parable um in the parable there is a comparison and the reason this passage in in Hebrews 9 is
52:37
important is important is because even though it is not mentioned in the Book of
52:50
Leviticus the erection and the um what's the word the not ordination but the the the Divine
53:00
dwelling in the Tabernacle is the impetus for the entire Book of Book of Leviticus okay so let me put as a diagram so you
53:13
have the people of God well let me just call it
53:25
Israel because even Israel cannot call call itself the people of God if God is not with not with them they are the people of God because God is with them so in Exodus Moses is
53:37
given and this is the writer of Hebrews pulls this he's given the pattern of the Tabernacle and we know that that pattern
53:47
is the Heavenly reality so those veils mean something okay now you'll see in the notes that that they have been often allegorized uh the first Veil I think
53:59
origin thought you know one of it was the earth one of it was the skies and then the holy of holies is the heaven of Heavens okay um origin did stuff like that he he smoked Papyrus or something
54:10
but um we don't really know entirely what that pattern is we have to kind of piece it together but this is what God does he's he's called the people out of
54:23
Egypt that he has taken them to SI but then Moses is 40 days up on the mountain getting the law and getting the pattern of the house or the tent where
54:36
God will come and dwell he has not yet done that and that's important he has not yet come he doesn't come until the end of Exodus when the shikina comes
54:48
down and even Moses is not able to go into the tent okay so what happens is
55:01
God comes down into the midst of the people that changes the whole complexion of the relationship between this people and this
55:13
God all of the Pagan Nations had either temples or sacred tents depending on whether they were a mobile people or a stationary people they had a place where their God was to be
55:25
appeased very few of them actually thought that God was living there the God was on Olympus or The God was someplace else this is just where we go we've dedicated this building to this
55:36
God and this is where we go to sacrifice to this God we're not actually thinking the God is living there he or she might come down and check it out every now and then but
55:47
they're not dwelling there the priest or the priestesses they dwell there and they mediate that's kind of everybody knew that but there there was a big difference between Israel's God and all
55:58
of the Pagan Nations there was also a big difference between Israel's sacrifices and those of the Pagan Nations and we'll get into that in more detail as we look at the sacrifices the
56:13
is that God came down and they saw it and throughout the Wilderness they saw the presence of God the cloud and
56:25
the pillar of fire god came down visibly and Moses points out what people what people have a God who dwells
56:40
so close as ours does today okay and he could say there you know there it is now that didn't last when they went into the land the Tabernacle did but
56:52
from that point on they walked by faith and and not by sight the same is true with Solomon's Temple the shikina did not stay but what is it that Ezekiel
57:03
sees when God is judging Israel what does he see he sees the glory of the Lord what leaving the temple okay I'm not there
57:16
anymore and he hasn't been there since that's that's incredibly important and as I've mentioned before that the Jews knew in the second temple period
57:28
after the Exile that this building that they had erected for God he had not come to live there he was not dwelling in that Temple he was still their God but
57:39
he was not in their midst and they longed for that true Exodus true end of Exile when Jehovah would truly come back and that's what they were looking
57:49
forward that when Simeon says he was looking for the consolation of Israel that's what that was but also the glory of the Gentiles so you've got this situation where God is
58:01
now dwelling in the midst of his people that just absolutely radiates Holiness outward to the point that there has to
58:14
be three actual barriers between the people of God and Yahweh the first barrier are the Levites
58:26
we don't really think of them as a veil but they are because they're they're no more the children of Israel than all the other the other tribes right they
58:36
certainly weren't special if you read the history Levi and Simeon were were actually kind of cursed by their father right uh they don't get any of the inheritance so they might think that
58:47
we're not really Israelites at all because we don't have any inheritance their inheritance was Jehovah okay but their a they're a barrier are they not they're a veil as it were because no
59:00
other Israelite could go in to the tent and in fact only the
59:16
aaronitmar on ministered in the tent so there was a limitation living limitation among the people themselves so there were the
59:30
and then there were two veils we think of one Veil right and it's the important one the one between the holy place and the holy of holies uh that only the high priest could enter once a year with blood that's what the
59:40
writer of Hebrew says but we don't tend to realize that there was actually a veil in front of the Holy place okay and Israelites were not allowed to go past that Veil any more than the one inside
59:53
okay so there were the these three veils there is there are two things going on here that are essential I think to our understanding of the writing of
1:00:03
of Leviticus first of all there is presence okay that that is that has so much more to do with the the the whole
1:00:14
system the whole parable of of Leviticus than our sins I in fact I think to some extent the pendulum has so swung so
1:00:26
dramatically to the self- introspective aspect of religion that it needs to come back and realize that um as bad as our sin is it has not for one moment delayed
1:00:39
the purpose and plan of God to bring glory to his grace in fact it will be used just as sin used the law to kill us God will has used sin to glorify himself
1:00:53
so his his glory his presence is the the setting of The Book of Leviticus and as we read The Book of Leviticus especially Through The Eyes of
1:01:04
the writer of Hebrews and I think of Paul we ought to see that that is also the backdrop the setting of the church that this is what we're dealing with God has called to himself a people
1:01:17
and then on the day of Pentecost he came down again to dwell in their midst in fact to dwell now now in them so that they're now called both individually and
1:01:29
corporately what are they called temples okay so this is this is where the the language of the New Testament to use the the author about
1:01:40
Jesus the language of the temple in the New Testament is much thinner if we don't understand what is going on in the Old Testament that a holy God is now
1:01:50
dwelling in the midst of a defiled people people and he's doing it gladly but he is the one who has called
1:02:00
them he is the one who has delivered them they didn't come seeking him he sought them out of all the nations and he with a mighty arm delivered them and now he's not going to
1:02:13
just call them his people he's going to come down and dwell in their midst so there's presence but in the midst of that presence there
1:02:30
separation because his eyes are too pure to even look upon evil so God has come to live with us but I can't go to
1:02:40
him does that does that make sense I understand that however when when he when he dwells as
1:02:53
the cloud in the daytime fire at night do they not see him oh they see him yeah and they see him but they cannot approach him they they can only approach
1:03:05
him through the Levites who can only approach him with blood through the veil and they can actually only come to him once a year and only one man can do that
1:03:17
so it's a it's an Ever narrowing now the writer of Hebrews says what we boldly go into the presence of God right right his throne in Hebrews 4 That's The Mercy
1:03:29
Seat that is the Throne of Yahweh so the the again you can't really understand Hebrews without understanding the Old Testament especially Exodus and
1:03:39
Leviticus all right because going boldly doesn't mean your you know your prayers go to Jesus now no B going boldly means you're walking through the first Veil
1:03:50
you're walking through the second Veil because they're not there anymore and by the way you're not a levite either in fact you're a gentile so what they could not do that's
1:04:02
the separation okay this is why I think Charles Spurgeon called Catholicism Neo Judaism because that is exactly what
1:04:12
human religion does it sets up barriers between you and your deity and what the gospel does is tear them all down so to to read about all those barriers in
1:04:24
Leviticus is to understand more and more and deeper and deeper and the opposite of thinner fatter and fatter what Jesus has done okay and what God has done in
1:04:35
him because it's not just about my sins it's about a people it's about an exodus it's about the end of Exile it's about our heritage grafted in to that one
1:04:48
Olive Tree we're grafted in and now the heritage of Israel is ours as believers and there the the faithful Jew would have always understood that along with
1:05:01
presence there was separation that even the worshipper could not just come to God without an offering it didn't it's interesting it
1:05:12
didn't always have to have blood shed the poor man received atonement we'll talk about atonement in a couple weeks but he received atonement even
1:05:22
with a grain offering if that's all he could afford so there you know again our thinking we we think that they came because they had sinned but no that's not why they
1:05:33
came they came because they were wanting to be in the presence of a holy God but they were an Unholy people Isaiah basically says that in his opening
1:05:54
one I I we don't have that I mean they did have bells on their robes that's we have that from their garments we the Rope may be apocryphal um because I don't think there's anything in scripture that says tie a rope so you can pull his body out
1:06:06
they can't go in there they they can't go in after him you know and so the the do do you know anything
1:06:21
don't outside yes yeah he was only in the Holy place though um because he was not a high priest he just simply had his lot drawn uh to to be that
1:06:46
month yeah well maybe uh maybe they should equip him with a dust pan yeah he yeah he doesn't yeah and and you know usza
1:06:57
wasn't vaporized he just died uh so you know that's where the story comes from I've never been able to corroborate it in terms of actual ancient documents
1:07:11
that says this is what we did they did have the bells and theoretically you know if you stopped hearing the bells tinkle uhoh um you know that's not a good sign
1:07:22
uh so but I I also don't know of anything in the scripture where a high priest actually died in the presence of the Lord in the holy of holies I don't know of any so um yeah that I think
1:07:35
we're you know that's that's quite possible that they really couldn't go in after him so I guess they could wait a year and the next guy go in and bring him out you know the bones the bones the
1:07:47
bones so what is the difference between the fire and the cloud time
1:07:59
same they they had the yeah they they had that prior the the the Tabernacle signified his dwelling place so that you're right
1:08:12
the the the the pillar of fire the cloud I mean I think that was the glory of the Lord the Holy Spirit I mean I don't know what else to call it um and the only difference between the two was the time of day Cloud by day and Fire by night so
1:08:24
it' be easy to see um there's also apparently possibly some discrepancy in the way Moses uses the tent of meeting versus the Tabernacle okay so and I
1:08:36
don't know that we're going to get into that because that's more Exodus or numbers than it is Leviticus but you know there are some passages in the in the Old Testament that require digging deeper to understand what is what and it
1:08:48
is possible that there was like a community tent prior to the Tabernacle but the Tabernacle is the one where the the actual glory of the Lord descends uh upon it and this is
1:09:01
where as he says elsewhere he causes his name to dwell so this is what's different and they would have recognized this as different from all of the other Pagan religions is that their God dwelt
1:09:13
visibly in their midst and and so um The Book of Leviticus shows us that but then what it's doing is it's it's showing us
1:09:25
then the responsibility of the people in that presence so this is where I should have put this in purple
1:09:36
you know the okay the presence of the glory of the Lord is there in the midst of the
1:09:48
people that is analogous in my opinion to Pentecost Le VI viticus
1:10:00
is and Eden it is in a sense a restoration of Eden that's what the Tabernacle was symbol of right it was uh and the imagery of Eden and of creation are sewn in the Fabrics of the
1:10:11
Tabernacle yes so it and Eden prior to the fall what what God God walked with Adam there there wasn't um there's no
1:10:22
mention of of a fire or a cloud just that God walked that communion was uninterrupted that cannot Prevail
1:10:33
anymore because of sin so God is not taking Israel Back to Eden it is it there it would be a type not even a parabel but a type that that Israel is a
1:10:46
type and Canaan is a type a land flowing with milk and honey is a type of Eden God is there but contrary to contrary to Eden after the fall I mean what did God
1:10:59
put up he basically put up a veil a an angel with a flaming sword which is now embroidered on the veil before the holy
1:11:09
of holies so yeah there's absolutely an illusion to Eden but even that illusion only the priests and only the ironic priests even saw that
1:11:21
embroidery right the others didn't see it so you know you think about that it's just you know say you're from the tribe of Dan or even Judah I mean Judah like no sorry in fact the writer of Hebrews
1:11:33
points that out that Jesus was not even of the right tribe he was of the tribe of Judah so even if he were he couldn't enter the holy of holies because he wasn't of the right tribe so the vast
1:11:44
majority of the people of God only saw even though Yahweh was in their midst they could only approach him by intermediaries okay they could not come
1:11:56
into His presence and that again that's one of the essential points of the writer of Hebrews is that we can now come into His presence as sons and daughters which is what Paul says in 2 Corinthians 6 I will be their father and
1:12:08
they will be Sons and Daughters to me so so what we're dealing with here is in this Parable we have the story of a God who comes and dwells among his
1:12:20
people to lead them by night and by day to fight for them but even in his presence there is separation see that's the story that's
1:12:32
unfolding even in his presence there is separation and that that separation is also comes under the stipulations of the
1:12:43
sacrifices but also as we get in later in fact the vast majority of Leviticus it has to do with how they live among themselves we can almost go back to the
1:12:54
second half of Leviticus and start inserting Paul's one anothers one anothers you shall not glean into the corners of your Fields but you shall leave that for one anothers okay it's
1:13:06
like reading one of his Epistles but it's Leviticus because how we live as the people of God is as important because remember it's the other part of the greatest commandment right it is as
1:13:19
important as as how we live in the presence of God that's all in Leviticus it doesn't really have much to do with the priests at all in fact I I'm
1:13:29
tempted to Simply start calling it VRA and stop using that word Leviticus at all only if if if Aaron will use deim I'll use VRA okay and we'll grow be
1:13:40
braids No no we're not going there um but you know that that word Leviticus is is just so prejudicial that we really fail to see how much this book has to do
1:13:51
with the people of God dwelling in the presence of a holy God absolutely yeah and that's the the Holiness code and every single principle
1:14:03
is is followed by for I the Lord am Holy or for I am your lord or your God so it's like okay this is all predicated on the graciousness of God coming first
1:14:15
choosing this people to be his own then coming to dwell in their midst now on the basis of that Grace how then shall we live that's Leviticus
1:14:27
how shall we approach but also how shall we get we get along the entire existence of Israel I I would say so it is the high
1:14:39
the entire existence of Israel is a parable um it's not specifically called that but I would absolutely agree with that uh now it is also a historical
1:14:50
reality and I also believe personally that Romans 9:10 and 11 indicate to me that God's not done with them yet that the hardening that has come over them
1:15:00
will be removed and they will come home through their Messiah Jesus now that's my take on Romans 11 which we'll get to somay on Sunday mornings but um yeah I
1:15:11
think that's a very I think that's very true that you can say the entire existence of Israel is a parable and I think you can go even beyond that and say Eden was a parable
1:15:22
the flood is a parable that the uh but but Israel definitely as the people of God and their interactions with one another and with God and they did it almost entirely in a negative
1:15:34
way and again Paul points that out and so does the writer of Hebrews he says they did not couple what they learned with faith and many of them perished in the wilderness Paul says that that um
1:15:47
you know do not be a stubborn he says it in Romans he says it in Corinthians that that we're not to follow follow the example of Israel's stiff necked response to God their Rebellion which is
1:15:58
kind of indicating they were a parable in Romans 15 he says these things were written for our instruction okay this is like the entire history of Israel is a story
1:16:11
illustration for the church and there's so many parallels between what Israel was supposed to be and what the church is and yet there's
1:16:22
also illustration of how Israel failed and how the church has failed but I think where the church fails first is when it loses sight of its identity as
1:16:34
the people of God and of God dwelling in their midst when we turn Christianity into a moral religion when we turn
1:16:44
Christianity into a way to get to heaven when you when you die or a way to be a better person or to cope with adversity whatever practical pragmatic angle we take on Christianity
1:16:58
we actually emasculate it we take its guts out and there's nothing left but a shell and frankly I think much of church history is like that as much of Israel's
1:17:11
history was like that and yet God has always had his Remnant in every age so Leviticus it's is so rich with
1:17:23
um with this interaction this presence and separation but it it all centers around that Tabernacle that 30 days between
1:17:35
Exodus and Exodus and numbers is all about okay here's the new situation Yahweh is dwelling in his house in his tent this is how you that
1:17:45
you shall then live so we go back to Hebrews and I want to just close with with pointing with pointing out the what what the holy spirit is signifying because that's what he says
1:17:56
in verse 8 Hebrews 9 6-10 divides into two sections the parable and its
1:18:07
explanation so the parable in six and 7 is Flowing from the description in verses 1-5 Co so the writer I I honestly you
1:18:18
know I taught Hebrews many many years ago and and I've not changed my opinion either to the author who I think was
1:18:28
Apollos or the genre I think it was a sermon I think it was preached and then written down and sent to those who who
1:18:39
had heard it or those who needed to hear it so I mean having preached I could see what the guy's doing here in the first five verses I need to kind of bring you all back to what the Tabernacle had okay
1:18:51
quickly cuz we don't have have time for that but I want you to understand that there was an outer tent and an inner tent by the way there was the table of showbread and the and the manora and the altar of incense that was in one room and then there was the Altar and Aaron's
1:19:03
ra all that neat stuff in the other but we don't have time for that you see I in doing that though I've brought you all into the two tents haven't I very quickly now if he's
1:19:15
writing a letter he has time to go wherever he wherever he wants unless he's Paul he is you know and people start falling dead out the window um he needs to hurry up with his
1:19:25
sermon okay so he's I don't have time for that but it's also not the point the point is now that I brought you back into these two tents what did it all
1:19:36
mean well it was a parable and the Holy Spirit is now giving us the interpretation so the first section verses six and S he is talking about the
1:19:48
physical Ministry of the levitical priests in the 210 now the the two10 is going to be a
1:20:08
Parable and it's going to be a significant aspect of the sacrifices back in the Book of Leviticus because most of the sacrifices don't go past the first
1:20:19
10 only when we get to chapter 16 do we go pass that into the second tent and again that's part of the parable every day morning and evening and all during
1:20:30
the day the priests were burning sacrifices on the altar bringing blood into the outer tent all day and night in fact Leviticus says
1:20:44
in the burnt offering the fire is not to go out but the sacrifice is to burn through the night so it was 20 247 There's No Interruption even on the
1:20:56
Sabbath as far as I can tell that there was a lot of blood being shed in that Tabernacle every single day a lot of Ashes a lot of Ashes too
1:21:09
and that's what the other Levites did they cleaned up okay and what the carcasses were thrown off into the brook Kidron which became kind of gehenna a symbol of Hades actually okay
1:21:23
but this whole thing is going on every day all the time not not every Israelite is there every day but whenever an Israelite came what did they see they saw death and they saw blood and they
1:21:34
saw ironic levite priests going in the first Veil and then once a year in a very very solemn occasion the high priest would go all
1:21:45
the way into the center so that was significant that was so different than all the others and it in itself as we get to that it's going to say you know
1:21:55
all that we're doing day after day after day the writer of Hebrews points out it it had to be evidently insufficient because you had to keep doing it and even if you did it all you
1:22:08
still had to do that one day of atonement okay so we tend to think of again we're going to talk about this Lord willing in two weeks atonement the whole idea of atonement because we have
1:22:19
this idea in our head of what atonement is but they had yor so if all of these sacrifices day after day all day were
1:22:33
atoning what was the point of yam kapor the day of atonement and actually the word kapor cfair that's what they were doing that was the word for sacrifice
1:22:47
okay so even our understanding of atonement I think needs to be challenged by what we see because this is what laid the foundation for what Jesus would do on the cross we
1:22:57
I think hopefully we all agree there but there's so much more to what Jesus did on the cross than just forgiving our sins there just so much more and I think
1:23:08
that more is in Leviticus but the interpretation that the spirit gives in Hebrews 9: 8-10 he's he's basically saying that
1:23:19
what we're dealing with here is a transition of the ages that under the old Covenant everything was visible
1:23:32
everything was everything was physical everything dealt with the body is what he says but was unable to touch the conscience that he he makes a point of
1:23:43
this throughout his his letter that the conscience of The Sinner remains defiled it's unclean it is uncleansed now that doesn't mean that
1:23:55
Israelites did not have faith I'm I don't think the writer of Hebrew would say that the point was this this very graphic bloody Visual
1:24:08
and constant and constant sacrifice didn't do it okay it just didn't do it and I think that the day of atonement that was the
1:24:20
point that something someone someone had to do it for the people okay does that make sense now we all knew
1:24:32
that that that that someone was a sinner just like everyone else so even that wasn't enough you had to do it every year every year every year okay
1:24:44
but what is the what is the writer Hebrew establishing with that history with that Parable that those who understood what was going on when they saw the high
1:24:56
priest go in through the veils they knew okay we need someone to do this for us but he's not the
1:25:06
one it's it's actually probably more accurate the priest had the sacrif for himself yes yes the day of yeah the day
1:25:18
of atonements he had to sacrifice for himself before he could go into the holy and and the writer of Hebrews makes that point that he was himself a sinner but
1:25:29
still the still the parable is teaching us that our separation our sin has made a separation between us and our God Isaiah
1:25:40
59 and so even though he dwells in our midst there is a barrier between him and US between us and him the Levites the
1:25:51
first Veil the second Veil and our sin is so offensive and we are such a defiled people that blood has to flow pretty much continually and the altar
1:26:02
has to burn continually and the and the smoke from the altar has to ascend continually but even that's not enough once a year our sins and we're going to
1:26:16
get into this when we talk about laying on of on of hands our sins are laid upon on a goat but what's remarkable is that's not
1:26:26
the goat that dies that's the goat that's LED out into the Wilderness okay the scapegoat yeah the scapegoat okay so like once a year the
1:26:38
sins of the people are laid upon a goat an animal and that animal is taken out into the Wilderness and our sins are as it were removed from us but then the high priest has to take
1:26:51
the blood of the atoning sacrifice into the holy of holies and sprinkle The Mercy Seat that God might be merciful for to us for another year that's that
1:27:02
is the magnitude of the sin of God's people and yet the graciousness of the god the holy God who has condescended to dwell in their midst now what we're
1:27:14
going to try to do throughout this study is to show what all of that meant in order to see what Christ has done to see
1:27:30
that what we have been delivered from is one thing what we have been delivered to is another that we now have free access into the throne room of Grace means that
1:27:43
this Parable has been fulfilled and the one who was needed has come let's close in
1:27:53
prayer father we do thank you for this book and pray that you would give us understanding as we read it as we study it and as we seek to deepen our
1:28:05
understanding of your glorious redemption in Jesus Christ but also our understanding of our identity as your people our identity as a people a holy
1:28:19
people separated from the Nations dwelling in the presence of their God but also their God dwelling in their midst as it was at the Tabernacle it is
1:28:31
today in the church give us wisdom and understanding we ask in Jesus name
