Offerings of the Law

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Short Summary
The discourse focuses on the offerings outlined in the Book of Leviticus, particularly emphasizing the significance of the burnt, peace, and sin offerings. The speaker explains the connections between these offerings and their relevance to spiritual concepts, such as atonement and redemption through Jesus Christ. The discussion also touches on the structure of the Tabernacle and the roles of the priesthood, ultimately linking these ancient practices to their symbolic meanings in the context of the Gospel age and the future restoration of humanity.

**Keywords:** Leviticus, offerings, burnt offering, peace offering, sin offering, atonement, redemption, priesthood, Tabernacle, spiritual significance.

Long Summary
### Detailed Summary of the Discourse on Offerings of the Law

Introduction to Offerings:
– The discourse focuses on the offerings of the Law, referencing the book “Tabernacle Shadows.”
– The speaker emphasizes the importance of understanding the details of the offerings as outlined in the Book of Leviticus.

Understanding the Law’s Offerings:
– The speaker notes that the Day of Atonement details in “Tabernacle Shadows” aren’t fully explained in Leviticus 16 but can be found in the first seven chapters of Leviticus.
– The speaker simplifies the offerings into three main categories:
– Burnt Offering
– Peace Offering
– Sin Offering (including the guilt offering, previously referred to as the trespass offering).

Breakdown of Offerings:
– The speaker initially considers five offerings but consolidates them for simplicity.
Burnt Offering: Represents total dedication to God.
Peace Offering: Symbolizes fellowship and communion with God.
Sin Offering: Addresses the need for atonement for unintentional sins.

Scriptural References:
Leviticus 1:1: God calls Moses to give instructions for sacrifices.
– The speaker emphasizes the significance of the tabernacle as a representation of the Gospel age and its relationship to God’s plan.

The Role of Moses and the Tabernacle:
– The speaker outlines the chronology in Exodus regarding Moses’ life and the construction of the tabernacle.
– Moses inspects the completed work, affirming that it was done as commanded, and is instructed to set it up on the first day of the next year (Exodus 40:1-2), symbolizing a new era in God’s plan.

The Burnt Offering:
– The first offering discussed is the Burnt Offering, which requires a male animal without blemish (Leviticus 1:3).
– The laying on of hands signifies the transfer of guilt, connecting it to the ultimate sacrifice of Jesus on the cross.
– The offering is placed directly on the wood of the altar, paralleling Christ’s crucifixion.

Peace Offering:
– Offered after the Burnt Offering, the Peace Offering demonstrates the believer’s devotion now that they have peace with God (Romans 5:1).
– The speaker highlights the significance of the kidneys and liver in the Peace Offering, relating it to purification and cleansing.

Sin Offering:
– Discussed in Leviticus 4, the Sin Offering varies based on the offender’s status (priest vs. common person).
– This offering aims to atone for intentional and unintentional sins, emphasizing the need for ongoing repentance.

Guilt Offering:
– The Guilt Offering (previously called trespass) is addressed, emphasizing that it pertains to sins that could have been avoided.
– It implies a more severe penalty than the Sin Offering.

Key Takeaways:
– The structure of offerings is essential for understanding their purposes in relation to sin and atonement.
– The speaker draws parallels between these offerings and the work of Jesus Christ as our High Priest and the need for personal devotion and recognition of one’s sins.
– The offerings serve as a foreshadowing of Christ’s ultimate sacrifice and the believer’s journey toward sanctification.

Conclusion:
– The speaker concludes by encouraging self-reflection on failures and the importance of recognizing God’s forgiveness.
– The discourse concludes with a reminder that failure is not final, and growth comes through the acknowledgment of weaknesses, drawing from Proverbs 24:16, which speaks to the resilience of the righteous.

### Key Bible Verses Mentioned:
Leviticus 1:1
Exodus 40:1-2
Romans 4:25
Romans 5:1
Proverbs 24:16

This summary captures the key elements and themes of the discourse on the offerings of the Law, emphasizing their significance in both the ancient context and their implications for Christian faith today.

Transcript

Thank you. Well, brethren, our discussion today is going to be about the offerings of the Law. Now, you all know something about the offerings of the Law. You read Tabernacle Shadows. Almost all the brethren, I think probably all have studied Tabernacle Shadows at some point in their life.

You have a lot of offerings of the Law that are discussed there. Sometimes when you read about, for instance, the day of atonement in the Tabernacle Shadows, you find things said about the day of atonement, and you look in Leviticus, chapter 16, which is where the day of atonement is discussed, and you won’t find all those details. So where do you find them? Well, you find them in the Book of Leviticus, the first seven chapters, and that’s something we don’t pay close attention to a lot.

At least I didn’t. But we did study the Book of Leviticus, and when we did that, we learned a lot of details. Now, I find it mentally, it’s easier for me to understand things if I can break them down into about three pieces. Beyond that, it starts getting complex. I used to break down the offerings of the Law into five pieces.

There’s a burnt offering, then there’s a meal offering, then there’s a peace offering, and then there’s a sin offering, and then there’s a trespass offering. Okay, we’re up to five. We’re too complex for me. So I found out that a trespass offering is really kind of a sin offering. The word trespass really shouldn’t be trespass.

That’s King James. It really should be guilt offering, and if you register it as a guilt offering, then you realize, oh, that’s more serious than a sin offering. It is. So there’s a sin offering and a guilt offering, which is a little more serious, but they’re the same kind of thing.

And when you look back at the meal offering, the meal offering is basically representing the same thing as a burnt offering. We’ll talk about that more as we get into this. So I’m going to break this down into just basically three offerings. Burnt offering, a peace offering, and a sin offering, and see how these interconnect.

That’ll be the purpose of our study today. Now, in Leviticus 1:1, that’s where we have the beginning of this, and in Leviticus 1:1, let’s see. Now, Sister Elaine has volunteered. Not volunteered.

Agreed. Rather to. To be reading for us today, and we’ll ask her to start with Leviticus 1:1. Now, Elaine has.

What do you call that version? Amplified. Amplified version okay, so it might be longer than most of your Bibles. We’ll see how this goes. Leviticus 1:1 probably isn’t too amplified, though.

The Lord called to Moses out of the tent of meeting and said to him, that’s it. Now, out of the tent of meeting, that suggests that the tabernacle, the tent of meetings, has already been constructed. Now, if you go back through the book of Exodus, you’ll find the outline of the book of Exodus, which is 40 chapters long, and again, I’d like to break it into three parts so that I can mentally kind of follow it. So the first part I break down into basically, Moses in his early life.

That’s chapters one through four, and then later, when he comes back and he helps Israel with the plagues and with the Exodus, that would be chapters five through 15. So I’ll take Moses early life and his deliverance of Israel as the first part, and then In Exodus, chapter 16 through 33, and then 34, you have two visits up the Mount Sinai and back. Now, the first one is very lengthy.

And in that first one, you have a lot of laws and rules and obligations that God gives to Moses. He’s got everything intact. He’s got two tablets of the law. He comes back down and you know the story. Things aren’t good.

He finds the people of Israel in riot, in, well, I like to say festival, but it’s really an illicit festival. It’s not good at all, and so he says, who’s on the Lord’s side? And the Levites come up to him, and that makes sense because Moses and Aaron were Levites.

And they say, oh, we’ll stand with you, and they go through the crowd, and 3,000 people lost their lives. That reminds me, by the way, that one of the talks this morning talked about Moses as a picture of Jesus, and brother Ben Seewock said that Matthew has five sermons of Moses. Excuse me, five sermons of Jesus.

And it kind of reminds you of the five books of the law. Now, I think his connection there is. Right. I think that’s very good. So when Jesus began the new Gospel age and Christians began to accept and be baptized into Christ, do you remember how many people were baptized on the day of Pentecost?

Thousands. How many thousands? 3,000. 3,000. How many people lost their life under the Jewish law when Moses came back down?

3,000. I think there’s a compatibility here. The law is going to be unto death, but Jesus is going to be unto life. The number three. Well, that’s redemption or atonement.

So it’s a fitting number. Okay, so that’s the mid part of Genesis, and then after that, starting with verses chapters 35 through 39, you have the tabernacle that’s going to be constructed. Now, the how to construct the pieces of the tabernacle is defined in the chapters earlier when Moses hit Mount Sinai, but now he knows how to do it. He tells the Israelites what to do.

You. He gets a couple of good workers involved that are really skilled workers, and so for chapters 35 through 39, they’re constructing the pieces of the tabernacle. So once those pieces are done, you would think they would just immediately go forward and build the tabernacle. Well, let’s look and see what actually happened.

This is Exodus 39, verse 32 and 30. Well, 32 to begin with. Sister Elaine. Exodus 39, verse 32. This is when they had finished doing all the construction of the components.

And now it’s ready to be examined. Go ahead. Thus, all the work of the tabernacle of the tentative meeting was finished according to all that the Lord commanded Moses. So the Israelites had. So the Israelites had denied.

Okay, now let’s go to the 43rd verse of the same chapter and see what Moses thought about all the components that had been assembled, and Moses. Excuse me, that had been constructed, and Moses inspected all the work, and behold, they had done it as the Lord had commanded, so had they done it.

And Moses blessed them. Okay, so it’s all ready to go. Now, you would think the next thing to do would be assemble it and put it together, but God says, no, don’t do that yet. You’re going to wait until the first day of the first month of the next year. So let’s read that in chapter 40, verse one and verse two, Sister Elaine.

And the Lord said to Moses, on the first day of the first month, you shall set up the tabernacle of the tent of meeting. So wait a while to the first day of the month of the next year. Now, I think that’s meaningful because the tabernacle is going to represent for us the Gospel age. Now, if we go back here to the chart of the ages, you all know that the Gospel age starts with the time of Jesus and that the Gospel age and the millennial age are going to have two different structures. Symbolically, the tabernacle is for the Gospel age, and the Gospel age sacrifices.

And then Solomon’s temple that replaced the tabernacle is going to be a picture of the millennial age. Blessings for the world of Mankind. So as it turns out, in both of these instances, we have something about a brand new year, the first day of a new year, representing a new age in God’s plan. So I think when in Exodus 41 and 2, when he said, now Moses just wait for the first day of the next year, I think that’s symbolically telling us that this construction is going to represent a new age, the gospel age and God’s plan. Now, if we go to the book of Genesis, chapter 8, verse 13, we’ll ask Sister Elaine to do that for us.

Genesis 8:13, we have another first day. This is a remarkable first day. First day of the first month of a brand new year, and this is where Noah is going to look out and they’re going to see that the waters that destroyed everything are now gone. Let’s read that.

Verse 8, 13. In the year 601 of Noah’s life, on the first day of the first month, the waters were drying from off the land, and Noah removed the covering of the ark and looked, and behold, the surface of the ground was drying. Okay, now there’s a lot to say about Noah’s ark that’s not for us today. But I would say that this removal of all of the devastating floodwaters on the first day of a brand new year is suggesting for us where this dotted line on the chart is.

And that’s the beginning of a brand new era for mankind when the sin has been removed by Christ’s ransom. Now, it doesn’t mean everybody’s whole holy yet. They don’t even know what’s going on yet, but the ransom will be applied for mankind. So the first day the tabernacle is found, the first day the flood waters are removed, I think this is showing perhaps a new age in God’s plan. So in this case, for the tabernacle, this would be gospel age, where the church is going to be developed.

Okay, now, as you look at the rest of the 40th chapter and you read all the details, it talks about assembling everything together, putting everything in its place, and then it looks like everything’s okay. Except finally, in the 34th verse, a cloud covered the tent of the congregation. The glory of the Lord filled the tabernacle. Moses couldn’t enter the tabernacle. It’s all ready to go, but he can’t do anything.

And even if he could, what is he supposed to do? You got the tabernacle. What do you do with it? Well, you all know you’re going to have sacrifices in the tabernacle but what is the rules for the tabernacle, for the sacrifices? That’s why Leviticus 1:1 starts a very new.

A new era, a new portion of the testimony where God is going to explain exactly the details of all the offerings you’re going to make in the tabernacle. So the first seven chapters of Leviticus are all about that. Now, actually, in the first five and a half chapters, you’re going to have the detailed instructions for what to do in all the offerings of the law, and then after that, in chapter, about halfway through chapter six, and then all of chapter seven, he’s going to talk about what the priests are going, how they’re going to interface with all these offerings. We’re not going to pay too much attention to that.

But that’s the second part. First several chapters are about the instructions of how to do the offerings, and then secondly, for how the priests are going to interact with this in a different way. So in Leviticus, let’s start with the very first offering. Let’s see.

Let’s go.

Oh, yeah. No, there’s something else I want to say here. Let’s go back a little bit.

Okay, this is Exodus, chapter 39, and this is verse 32. 32. Now, we read something about this already, but there’s something more. 39.

Let’s read verse 33 and 34, if you would, Sister Elaine, and they brought the tabernacle to Moses, the tent and all its furnishings, its clasps, its frame boards, its bars, its pillars, its sockets or bases, and the covering of rams, skins made red, and the covering of dolphin or porpoise skins, and the veil of the screen. Okay, now this is describing the four coverings that we have pictured here. Now, in this picture here, we have first of all a linen covering. Now, this is linen.

This very first one, that looks odd to me because it looks very colorful. I would expect linen to be white. Well, it was, but it was intertwined with all kinds of color that they’re symbolic of, of our spiritual hopes beyond the veil, and then the next thing that was over, the linen covering was to be a. A curtain of skins of the kid, of goats.

And that that was a little bigger. It was to protect and cover the first covering. But for just a moment, I just want to notice, in verse 33, it says they brought the tabernacle unto Moses, the tent, and then in verse 34, the covering of ram skins and then badger skins. Well, what this is describing is the tabernacle is the linen covering.

Now that’s not odd. I actually knew that whenever you see the word tabernacle, it is always the linen covering. It’s not the whole thing. When I say tabernacle, I often think of the whole building. But the tabernacle, directly or technically is actually this first covering of linen that’s embroidered.

And then over that is the tent. Now, that surprised me. That confused me. But you look into it a little bit deeper. The tent is simply another word for the covering of the kid of the goats.

A skin that covers that over, and I believe that kid of the goats has something to do with the church. We have a heavenly hope we’re still in the flesh and we’re offering ourselves in service to God. But if that’s true, if that kid of the goat skin is representing the flesh of the church, well, we’re not really perfect. We’re not holy.

And so what you’ve got over that is ram skins dyed red. That reminds you of the redemption of Jesus Christ that covers us, and then over that, you see what the world actually sees, and that is. Well, it says sometimes badger skins.

Other people say seal skins. You had another word for that in your writing. It was seal, and maybe like porpoise or something. Porpoise, yeah.

Now, Richard doctor tells me it’s really a manatee skin. Okay, Rich about this than I have. He’s probably right. But the point is it’s. It’s just a skin of some sea creature that.

Well, that would be good. It’ll protect it from the rain. But that’s what the world sees. They see something that doesn’t look particularly pretty or beautiful. They have no idea of the spiritual hopes that the church has that’s pictured by this first covering.

But our flesh is represented there. Now we’d like to read the dimensions of this covering that represents, I think, the flesh of the saints, the flesh of the church, and this is in Leviticus 26, verse number 9. Leviticus 26:9. Now it’s going to talk about 11 strips of cloth or kids Grant kid of the goats, 11 of them.

And it’s going to give us the dimensions of each one of those. Let’s see, does that give that there, 26, nine. I’m sorry, maybe let’s look in. Well, let’s see. 36, verse 14.

Let me look. Look at that very quickly. Yes. 3614.

This is Exodus. Oh, Exodus. I’m sorry, Exodus 36, 14. 36, 14.

Did you just. Yes, 36, 14, 14. Yeah, and he made 11 curtains of goat’s hair for a tent over the tabernacle. Okay, 11 curtains of goat hair for the tent over the tabernacle.

Now, it wasn’t until a few months ago that I realized that tent is describing this goat hair curtain, and that’s why it was read earlier in chapter 39. It’s the tabernacle and then the tent over that. Okay, now let’s go to Exodus 26, verse 9, and let’s see what that says about the construction of this goat hair curtain. That’s her tent over the tabernacle itself.

26, and we’re going to read verse eight and nine both, if you would, Sister Elaine. One curtain shall be 30 cubics long and, and four cubics wide, and the 11 curtains shall all measure the same.

You shall join together five curtains by themselves and six curtains by themselves, and shall double over the sixth curtain in the front of the tabernacle to make a closed door. Okay, now six is a number that, you know often is associated with sin, like the 6,000 years of sin and death. Jesus was on the cross for six hours, from nine in the morning to three in the afternoon to redeem for mankind of their sin. We just read in Genesis 8:13 about the flood waters ending after six centuries of Noah’s life. So I think that pictures that perhaps the saints are not perfect.

We’re still in sin. But then there’s five more curtains. It’s five and then six and five is a picture of the new creation. Won’t detail that too much today. But I think this also jives with the concept that this is the flesh of the church.

But you notice that in verse number nine, one of those curtains is folded. So these curtains are 30 cubits long and then four cubits wide. So 30 cubits. Let’s see, let’s look at the width of that. Be 11 times four would be 44.

But you double one of those backward, you’re reducing it by two, so it’s 42 qubits long and then 30 cubits wide. Okay, so 30 cubits plus 42 would be 72. But let’s take the whole circuit. 30, 42, that’s 72. Double that by going the other direction.

What would that answer be? 72 and 72, brother Mark Davis. 72 and 74. 144, and you know that’s the right answer because I’d be going after something like that.

When you think of 144, what do you think of? That’s the church. So I think this does represent the church, and in our imperfect flesh, as we are currently, and this rams, this ram, skins dyed red.

Well, that’s the covering of atonement that we need to make ourselves presentable to God, and then of course, the old flesh which the world sees still. Okay, let’s see.

Okay, now here then is a summary of what Leviticus, chapters one through seven is all about. Chapters actually, the whole of Leviticus here. In Leviticus chapters 1 through 7, we have the offerings, and then when you get to chapter eight, he talks about the thing that we don’t yet have. We don’t yet have a priesthood in order to accomplish the offerings of the law.

So in chapter eight there is the dedication of the priesthood. Then in chapters nine and ten, we go on to atone for the people of Israel. Now that you’ve got a tabernacle and now that you’ve got a priesthood ready to go, we what you need to do is get the people of Israel atoned for and covered their sins dealt with. So that’s what you’ve got in chapter nine, and it goes on to chapter 10.

There were various problems there, and then in chapters 11 through 15, what you have is a series of explanations for the kind of uncleannesses that Israel might demonstrate or experience through their various lives. In chapter 11 it talks about the uncleanness, or, excuse me, both the clean and the unclean status of people. In chapter 12 it talks about women who have given birth and how they must be cleansed afterwards from this experience. Chapters 13 and 14 talks about the leprosy which many Israelites might be affected with.

Chapter 15 talks about an issue of blood in various circumstances that would require cleansing. So in the intervening chapters between the first offering for Israel and the atonement day offering that would be an annual offering for Israel, you have an explanation of various problems that are going to have to be atoned for. So we’re not going to talk about those details too much. But then the next thing that happens in Leviticus is now that you have Israel atoned for, remember that you’re going to have to repeat this every year, year after year, and then of course, ultimately this is a symbol of the atonement we’re going to receive in Christ that should be everlasting.

You only have to do that once. But in the type things would be repeated over and over. Then in chapters 17 through 22, it talks about Aaron and his sons and their instructions to keep the people Holy. In chapters 21 and 22, excuse me, chapters 23 through 25, it refers to all the feasts and festivals of Israel. That’s the subject in its own right.

And then in chapters 26 and 27, finally, God directs Israel and encourages them to do well and to be faithful and be devoted. So that’s Leviticus. So Leviticus essentially is telling him how to do the offerings of the law, and then once you do and you get the priesthood involved, then on two occasions, you’re going to rectify Israel immediately so you don’t have to wait for the day of atonement, and then year by year, what you’re going to do year by year after that.

So we’re going to look at the distinction between these various offerings in the first seven chapters. Then we’re going to look at what the first offering for Israel might be, and then we’re going to look at the atonement day offerings as well.

Okay, now here is a summary description of what we find in Leviticus, chapters one through seven. Now we’re going to go to the first chapter of Leviticus, and we started that with chapter one, verse one, by God addressing Moses and explaining. Now I’m going to give you all the regulations for how you operate the tabernacle and the sacrifices. So let’s look at now at verse number four, and this is going to be about the burnt offering.

And this is the first offering that’s going to be suggested of value and importance. Sister Elaine, and he shall lay both hands upon the head of the burnt offering, transfer, transferring symbolically is guilt to the victim, and it shall be an acceptable atonement for him. Okay, so when you lay your hands on the head of an animal that’s going to be offered for sacrifice, what you’re really doing is saying, I have these sins, I have these problems. Let’s confess them over the head of the animal and let him bear this.

And then it’s going to be sacrificed and you’ll be, you’ll be atoned for by this means. Now let’s look at verse eight and see what’s unique about a burnt offering. Now remember, it’s going to make atonement for the person that’s yielding this. Now let’s see in verse number, verse number eight, where this burnt offering goes, and Aaron’s sons, the priests, shall lay the pieces, the head and the fat in order, on the wood on the fire, on the altar.

So it goes on the wood that’s on the fire that’s on the altar. This is the only offering of the entire law that is ever said to go directly on the wood. Now if I told you there was an atonement offering that was to take our sins and rectify them and have it applied for somebody else that would die, and that person is going to end up on the wood. Where would that.

What would you think of? I think you would think of Jesus, who is on the wooden cross. Whenever I see the expression wood when it comes to atonement or anything like that, I think of Jesus. Now, I gave a talk on this point in Albuquerque a few years ago, and it’s amazing to me how many things I don’t think about. But somebody came to me after the talk and says, well, why was it?

Why is even Jesus dying on the wood? Well, you know, if you look in Peter, Peter says he hung on the tree, and the wood, therefore is simply a tree. Well, how did sin come into the world but by the tree, the tree of knowledge of good and evil? And they ate of it and they shouldn’t have, and that caused the necessary sin that has to be atoned for.

So I think the whole reason for Jesus being on the cross suggest a remembrance of where sin came from from the beginning. So in this case, this offering that’s going to atone for this person when he confesses his sin over it is right on the wood. No other offering is going to go directly on the wood. So I’m going to suggest that this represents Jesus redemption for us that occasioned on the cross. Now, of the three offerings, you see the burnt offering, the peace offering, and the sin offering, which of those is, what shall I say, more fundamental?

What’s necessary from the outset? You have to be redeemed by the blood of the cross before anything else can be helpful, you’ve got to have that lifted. Now, on the chart of the ages that we had up here just a moment ago, remember the dotted line that leads to the kingdom. That dotted line is the opening of the time when that ransom is going to be applied for mankind. Will mankind be aware of it at that time?

Will they say, wow, oh, okay, I feel a lot better. Most of them won’t have any idea what’s going on. Now, in my own opinion, prophetically, the ancient worthies are going to come back and explain to Israel in their time of distress that they need to look to God who’s going to deliver and save them, and by the way, they will explain who it is on God’s behalf that’s going to save them, and that will be their Messiah. So in Zechariah, the 12th chapter, verse nine, I will come to pass that I will seek to destroy all the nations that come against Jerusalem.

And then in verse 10, then they shall look unto him whom they pierced, and they will mourn for him as one mourns for their only son. Well, that of course means that nationally, Israel’s coming to recognize who their Messiah really is. This is going to be a stunning development for them. That’s going to be Israel. I think the ancient worthies have to be back to explain to Israel what’s going on.

Israel is not going to just figure, oh, we’re saved, that must have been Jesus. They’re going to have to have somebody explain that to them. The ancient worthies will be back by that time, and you find that suggested also In Micah the Fifth chapter. This is a passage, Micah 5:5, that is very often used to refer to God’s final intervention for Israel.

He says, when the Assyrian comes into our land, we’re going to raise against him 7 Kings. It’s the word shepherd in King James, but the margin tells you it’s king and eight princes. Well, the seven kings, that would be the church developed in seven stages. The eight princes, well, that would be the ancient worthies, that after the seven stages of the church, therefore number eight, they’re going to intervene for Israel. So the ancient worthies are going to be back.

When God delivers Israel, they’re going to explain to Israel that it was their Messiah that did this. Well, our point here is Israel is going to start becoming aware of this. But the ancient worthy is already back. Doesn’t that mean that the ransom has already been applied to redeem the sin of Adam, to roll back the curse so the ancient worthies can be raised and Israel’s not even aware that sin has been erased until finally they come to recognize from the ancient worthy’s testimony this Jesus was their Messiah, and when Israel saved in a remarkable way, and the ancient worthy, they’re explaining to them how it was done, then they will finally realize it’s their Messiah that did it.

But what’s the rest of the world going to think at this time? Remember, the ransom will have been applied, but the rest of the world will be totally ignorant of what’s going on. I mean, they’re going to see what’s happening in Israel. Maybe a lot of Christian, nominally Christian people will see it and be stunned and say, this must be the intervention of God. But by and large, most of the world will not recognize what’s happening.

Now, my point here is that when the ransom is applied, when the burnt offering value is applied, that’s step one. But that’s the preliminary and the fundamental step that has to happen before anything else can happen, before the kingdom begin erasing the sins of people and calling them back to faithfulness and devotion to God, you’ve got to have that price first. So I think that’s why this burnt offering is suggested first in the list. It’s the most fundamental thing that has to happen before anything else, and that is as true for mankind as it is for us.

We have to be redeemed. We have to recognize what Jesus has done before we can make progress in having our propensity for sin alleviated or erased so that we can be better. Okay? Now, in Leviticus, chapter one, in verse number three, we didn’t read that, but he said, if his burnt offering be a sacrifice of the herd, let him offer a male without blemish, and that’s always the case.

It’s got to be a male, okay? In livestock, you know, males have more children than females, and so that’s always worth more. So that’s the point, and it’s, and it’s.

It’s got to be without blemish, and that’s the figure of the unblemished sacrifice of our Lord Jesus. But now you go a little bit farther, and let’s read verse 10, Sister Elaine, chapter one, verse 10, and if the man’s offering is of the flock from the sheep or the goats, for a burnt offering, he shall offer a male without blemish. So you can, if you don’t have enough money to buy a bullock or an ox or something you can offer of the herd, either a sheep or a goat, it won’t be quite as expensive, but you can offer that.

That would be acceptable. Let’s go a little farther and let’s read verse 14, Sister Elaine, and if the offering to the Lord is a burnt offering of birds, then the man shall bring turtledoves or young pigeons. So you can even offer birds that are clean birds. Now, not a raven.

A raven is an unclean bird according to the law. That’s why Elisha was. Elijah, rather was fed by an unclean bird because the church was fed through an unclean agency during the Dark Ages. But these are two clean birds. A turtle dove or young pigeon.

Oh, my goodness. That would be a lot less expensive. You could offer that. Okay, why these various gradations? Now, I would think, if you’re talking about the sacrifice of Jesus that’s going to redeem the world and mankind with his life, that this would be the most expensive kind of offering, like you must come with the most, the highest form.

But these are in great ancients. What’s the purpose here? I think maybe to show that mankind will have various degrees of faith, and no matter what their degree of faith is, if they will exercise some faith in what Jesus has done and recognize what he has done for them, even if they just have the faith of a pigeon, as it were, that will be acceptable. But as you go onward in life, mankind through their experiences, or us during the present time, we have to appreciate more deeply and more deeply and be willing to invest and to give more deeply in our appreciation of what God has done for us.

Now, could you ever offer less than a pigeon? Well, that’s what chapter eight was all about. Now, you see here we have in chapter two, a meal offering. Now, I’d be interested to see what your version will say on this, Sister Elaine. If you look at chapter two, verse one, my King James is not so good.

Let’s see what yours says. When anyone offers a cereal offering to the Lord, it shall be a fine flour, and he shall pour oil over it and lay frankincense on it. Okay, now that’s much better than my King James, which starts off by saying, if you will offer a meat offering. If you ask me what a meat offering is, I’d say, well, what kind of animal does that come from? But no, this King James is just wrong.

I’m sure that when they translated, it was just simply different English, you know, that’s all. But this is a meal offering, not a meat offering. So this is below an animal sacrifice. But you know, this is just grain. This is bread, as it were, and there’s various forms of it, but it’s all bread.

But you remember what Jesus said. I am the bread from heaven, and so Jesus is represented. He says, the bread that I will give is my flesh, which I will give for the life of the world. So I kind of think that Leviticus chapter one and chapter two are both talking about the same thing.

And that is, they’re talking about the offering that produces an offering for our condemnation, to bring atonement. Now, you notice there’s no mention of sin yet, because this atonement is going to be given for mankind to redeem them from the curse before they are even yet ready to have sin removed from them by patient experience through life. So we’re going to get to the sin offering a little bit later. But for us, for the church in the gospel age, when we realize that Jesus has died for our sin, our faith might be little like a meal offering. Or it might be a little higher, like a pigeon.

Or it might be more like a sheep or a goat. Or it might be, as we develop, even higher, like a bullock or a calf. So all of these are gradations of our faith, but the price is still the redemption that Jesus has given for us. Okay? Now, once we recognize that, and if we appreciate what Christ has done, if we accept it and we give ourselves to the Lord, then we are redeemed and then we have peace with God.

Now the next thing you see on the screen is going to be a peace offering. What is a peace offering? What does that mean? Well, let’s. Let’s look at verse chapter three, verse number one, chapter three, one.

Sister Elaine. If a man’s offering is a sacrifice of peace offering, if he offers an animal from the herd, whether male or female, he shall offer it without blemish before the Lord. Okay, so this is the next kind of offering that you can make after the burnt offering, after the one that makes atonement, doesn’t relieve you of sin, but it relieves you of the penalty. Now, a peace offering, I think that this is called a peace offering, not because it makes peace for you, but because you have secured peace and now you are ready to be devoted to the Heavenly Father. Now let’s look and see what Paul says about the word peace in the book of Romans.

This would be Romans, the fourth chapter, and we’re going to start with the 25th verse, Romans 4, 25. Here Paul’s talking all this chapter about Abraham’s faith and how we should have faith in the blood of Jesus and so forth. So let’s look now just verse 25, 4, 25, who was betrayed and put to death because of our misdeeds and was raised to secure our justification. So it’s taught.

So he’s talking about Jesus, who died for us. Now let’s see in chapter five, verse one, what this provides for us. Therefore, since we are justified, declared righteous, and given a right standing with God through faith, let us have peace of reconciliation, to hold and to enjoy peace with God through our Lord Jesus Christ, the Messiah, the anointed one. Okay, now this is where the amplified version gets really amplified, okay? But the point I want to emphasize here is the one word peace.

Now in King James, it is therefore being justified. We have peace. That’s the whole point. Now that we are justified, we have peace with God. There’s no longer animosity there.

We’re at peace. We’re reconciled. We’re together. So after the Offering that provides us atonement, that’s an important word, provides this atonement. But you notice it doesn’t say it removes our sin, not our sin, but it provides atonement by removing the curse that was imposed because of Adam’s sin.

Then we have peace with God. If we have peace with God now, we can give ourselves in devotion to the Heavenly Father, and that’s what a peace offering is. A peace offering is not something that makes peace for us. That, that’s what I might have thought.

But a peace offering is something that we give now that we have peace with God. Now we proceed on and we’re able to give ourselves in service and devotion. Now let’s look back at Leviticus chapter 3, and let’s see an odd thing about the peace offering. What kind of inwards from this animal are important in a peace offering? Look at verse number four to begin with.

That would be Leviticus 3, verse 4, and the two kidneys with the fat that is on them at the loins, and the appendage of the liver which he shall take away with the kidneys. Okay, now I don’t know of another offering other than a peace offering. Well, at least in this description of the first several chapters. But this is, this is a peace offering that requires the two kidneys and the liver and the fat that’s all around them.

What is unique to that? Why doesn’t it say the stomach and the heart? Why does it say the kidneys and the liver? Well, the kidneys and the liver are purgative organs. They’re things that you.

That would cleanse you, and I think this represents our offering to God now that we have peace with Him. We want to be purged from the old man and the old sin and we want to do better. So let’s see what they do with a peace offering. Where did they put it and how is it connected to another offering?

Let’s look at verse number five. Verse number five. Aaron’s sons shall burn it all on the altar on the burnt offering which is on the wood on the fire. An offering by fire of a sweet and satisfying odor to the Lord. So this burned offering goes right on top of.

What did I say? This, this peace offering. I don’t know why I said, but this peace offering goes right on top of the burnt offering that is already on the wood that’s on the fire that’s on the altar. Now I said we mentioned earlier the burnt offering is the only offering that ever went directly on the wood that provides our redemption. Based upon that redemption, we now can offer ourselves.

Now that we have peace, we can offer ourselves into consecration and devotion. So we put it right on top of the burnt offering, which of course was on top of the wood, showing that our relationship with the Heavenly Father depends upon what Jesus has already provided for us. Okay, now we’re going to go on a little bit farther to chapter number four, and this is where we have a sin offering. Okay?

Now we want to be removed from sin as much as possible. Even when we’re consecrated, we realize we still have sin inside of us. So how is this sin going to be removed? We’ve been justified. The penalty that was incurred because of Adam has been atoned for.

Now we’ve given ourselves because we have peace and we’re ready to be. Have. Be cleansed as much as possible. But now we still have problems. We still sin.

We still have problems, and sometimes those problems are bigger than others. So we have to go on to a sin offering. Now, on a sin offering, if you look at the whole of chapter four of Leviticus, you’re going to find that it depends upon your rank as to what kind of offering is given for you. If you’re a priest, you’re going to have a bullock applied for you.

If you’re a common person, you’re going to have a goat applied for you, and I think perhaps this is suggesting two levels of the sin offering that are going to help relieve people from their sins. Now, when I have sin, which is every day, who do I appeal to? I appeal to Jesus. Well, is Jesus listening to me?

Is he up there? Is he ready to deal with my sin? Well, he is. He’s a priest. Now let’s look at the book of Hebrews chapter 8 to see what Paul says about Jesus and his priestly service.

This is Hebrews chapter eight, and we’d like to read verse one and two, Hebrews eight, one and two, Sister Eileen.

Now, the main point of what we have to say is we have such a high priest, one who is seated at the right hand of the majestic God in heaven, as officiating priest, a minister in the holy places, and in the true tabernacle, which is erected not by man, but by the Lord. Okay? So our high priest is Jesus on the right hand of God, and as you know, we sometimes refer to him as Melchizedek because Melchizedek was both a priest and a king. Jesus is our king, and he’s our priest.

As our king, he sets the agenda. If we want to know what we should be doing. We ask our king. He’s going to give the rules, he’s going to lay down the principles. He’s going to tell us how we should proceed with our Christian life when we have sin.

We appeal to our priest. What does a priest do? He atones for people. He reconciles people, and he helps them overcome their sin and free them from that burden of sin. Now, I don’t think for the rest of my life I’m going to be entirely cleansed.

But I believe that in the last 50 years, I’m doing better than I started. I think sometimes I wake up and I wonder if I am. But we do better as our life progresses. So our high priest is cleansing us from sin. Now, do we have that role in prospect for us in the kingdom?

Okay, let’s read one more text, and that’s Revelation 20, verse number six. This is a text that you all know probably by heart, but this talks about the Church’s role for the world of mankind in the kingdom, and let’s see, what are the two rules that they’re going to have? Revelation 20:6.

Blessed, happy to be envied, and holy spiritually. Whole of unimpaired innocence and proved virtue is the person who takes part in the first resurrection. Over them the second death exerts no power or authority, but they shall be ministers of God and of Christ, the Messiah, and they shall rule along with him a thousand years. Okay, now that’s really, really amplified. Okay, brother Mark, you have that right at hand in your King James Version.

Would you read Revelation? It’s very short in the King James. Which verse do you want? 20, verse 6. 20 verse 6.

Revelation 20.

When I say Mark, I really meant the husband of Elaine. Thank you, Mark. I didn’t, didn’t realize. Please, go ahead. I’ll read it because it’s okay.

Go ahead.

Blessed and holy is he that hath part in the first resurrection. On such the second death hath no power. But they shall be priests of God and of Christ and shall reign with him a thousand years. They will be priests of God and will reign with him. Now, what Jesus is to us now is a king and a priest.

He tells us the agenda and then he removes from us the propensity for sin. That’s what we’re going to do for the world of mankind in the kingdom. We’re going to set the agenda. Of course. We’re going to get that from Jesus.

Jesus is going to get that from God. But we’re going to be kings to set the agenda, and Explain what’s right, what’s wrong, what are the laws, what do you have to do? You know, in the politics of day, I’m really surprised in the last dozen years how things have changed in Western culture. Now you begin to wonder what the moral principles of scripture, whether they impact the Christian world very much.

Well, in the Kingdom, this is going to be straightforward, it’s going to be clear, and the agenda is going to come from Christ and the Church. They’re going to set the agenda, tell you what the rules are, tell you what’s right and what’s wrong, remind you it’s written in the Old Testament and the New Testament anyway. But we’ll remind you there’s the kingly authority. But then it says they’re going to be priests. What does a priest do?

He brings people back to God and he helps them against the propensity for sin and to heal them. So I think that’s what the Church is going to do with Jesus. So In Leviticus chapter 4, when it talks about two kinds of animals for a sin offering, you can have a bullock or you can have a goat. You can have it from the herd or from the flock, one of those is more valuable than the other. Is this suggesting perhaps the two levels of those that are going to interface to help people?

Jesus, our king and our high priest, that is the sin offering for the church, that is for the priests, or for a whole congregation of the Lord’s people. But then in Leviticus chapter 4, you only need a kid of the goats if you want to put a sin offering for a common person or even a prince. Now, that prince would be the ancient worthies, and the common people would be the world of mankind. So I think perhaps that’s why there are two levels of animals for a sin offering, because it refers to two different ages that are going to be involved in this situation. Okay, now we’re going to go on, maybe summarize here just briefly.

These are the three kinds of offerings. Now, if you would turn in Leviticus to chapter five, you’re going to see one more kind of offering, and that is the trespass offering. Now, when I hear the word trespass, I think, well, that sounds fairly well, less than a sin. If I was to say of a young person, you’ve sinned, or if I said, you know, that’s a trespass. A trespass sounds minor compared to a sin.

That’s why the new translations are much better here. It’s going to call it a guilt offering. Does it say that in the Amplified version. Sister Elaine. It uses guilt or trespass.

Say again? It uses guilt or trespass. Guilt or trespass. So if I said this is for guilt rather than a sin, then I would say that might be more severe. Now, we don’t have time to read the whole chapter, but in this chapter you’re going to find that if a person does something that they could have avoided doing, that’s a trespass, that’s a guilt off, that’s a guilt transgression.

And for that you’re going to have to pay whatever you did for a sin offering. That’s good, do that, and then in addition to that, you’re going to have to pay 20% extra, something like that. So it’s more severe a penalty. Well, what does this mean for us?

A sin offering is going to deal with two kinds of sin. Unintentional sin. That’s Leviticus, chapter four. That sin that we have by inheritance. We don’t mean it, we didn’t intend it.

We sin every day. It’s a transgression that’s kind of built into us. We’re hopefully having that purge from us the propensity for it. We’re getting better, but we’re never going to be perfect in this life until we have a perfect body. But on the other hand, I can’t just say, well, the devil made me do it.

No, I can’t always say that. Sometimes I could have avoided doing that, but I did it anyway. Even if I know in my mind that’s not what God would wish me to do. Now, I call that a guilt offering, a guilt sin rather. That’s something deeper.

It’s not just unintentional, it’s something you could have avoided, but you’ve done. So I think that’s the difference between the sin offering and the guilt offering, and if you read the paragraph, the whole chapter, you’ll see that there’s much more involved in dealing with a guilt offering than with a sin offering. Okay, so those are the three kinds. So just to review, what we need fundamentally is the offering on the wood.

That’s from Jesus, and what you need after that, now that you have peace with God, you need to commit yourself and devote yourself to doing his service, and thirdly, after that, we have to have sin purged from us. However, when you actually look at how these things were done, you won’t find this sequence. Now, I think all of you know the day of atonement in Leviticus 16.

In Leviticus 16, the very first thing you did was to make A sin offering of a bullock for the people. Excuse me, for the priests, and then a sin offering of a kid, of the goats for the people. That was first, and it was followed by a burnt offering. So why is this order reversed?

If the burnt offering redeeming from sin is the most fundamental, why in Leviticus 16 does it reverse the order? Because in Leviticus 16, it’s telling you how it actually happens. When Jesus began his ministry, he began it at Jordan in 29, when he was baptized. That was the time he began three and a half years of sacrifice and suffering to become the high priest. But he didn’t die to actually atone for the sin of Adam until the end of his life.

So if you want to talk about the most important, that has to be the most important. But in order to cleanse us, we have to have the sin offering as well. We have to have Jesus for three and a half years being prepared to be our high priest in glory. So I think that’s why when you actually come to do them, the sequence is reversed, and it’s always this way.

It’s always the sin offering first and then the burnt offering. Now, in Leviticus 16, you have the sin offering first, the bullock, and then none of the words go, and immediately after each one, there was a burnt offering. Where in Leviticus 16 do you ever see a peace offering? And the answer is the one you’re all giving.

Nowhere. It’s not there. In Leviticus 16, you don’t find a peace offering. Why not? If there’s only three fundamental kinds of offerings, why in Leviticus 16, which is the.

The holiest day in the Jewish year? I mean, I live in a Jewish community. There’s a Jewish synagogue just down the road. Sister Janet, your father actually served there once. I was with him.

So I was in that synagogue teaching the people with him, and our neighbors are Jewish across the street, they’re Jewish, and every time the day of atonement comes, I know when that day is here, the cars are like, the street is lined with cars, and I say, oh, yeah, this is the day of atonement. That’s the holiest day of the year.

And yet there’s no peace offering on that day. Well, if you go to Leviticus Chapter eight.

Excuse me, after, after chapters six and seven, go to Leviticus Chapter eight, we have the consecration of the priesthood so that we have the priest ready to go, and then In Leviticus chapter 9, we have the concert, the. The reconciliation of all of Israel. Now that you finally have a tabernacle and a priesthood and all the sacrifices ready to go. So what we’ve got, and let’s see if we have this on the next one.

Here’s a summary of Leviticus. We have the offerings in chapters one through seven. Then we have Israel atoned for in chapter nine. It goes on in some detail into chapter ten, and then finally we have an intervening explanation of all the weaknesses and sins of Israel that have to be atoned for.

And finally we have in chapter 16, the atonement day offering, the annual offering of the atonement day. Is there any difference between this atonement in Leviticus chapter 9 and this one in Leviticus 16? Now if you ask that literally, yes, it’s not hard to find. That is literally they atone for Israel in chapter nine, because now everything is ready to go and, and you need the people atoned for. You’re in the spring of the year, you don’t want to wait till the autumn of the year.

You want to hurry up and get them atoned for, ready to go. But in Leviticus 16 you have the annual day of atonement on the atonement day. Now if you were to distinguish those two days in which you atone for all of Israel in the spring and then later every year in the autumn, how would you distinguish those? Is it possible to distinguish them as the two ages of redemption? Let’s test this and see.

Let’s look at Ezekiel 40, Ezekiel 40, verse one, which everybody knows to be the kingdom of God established on the earth. That is all Bible students know, and we’d like to find out when Ezekiel is given nine chapters of vision, all about the thousand year kingdom, where that vision actually is given. I want the date when it’s actually given. So let’s look at Ezekiel 40, verse 1 in the 25th year of our captivity by Babylon, in the beginning of the year, on the 10th day of the month, in the 14th year after the city of Jerusalem was taken, on the very same day the hand of the Lord was upon me and, and he brought me to that place.

So this is the beginning of nine chapters all about the kingdom. It’s on the 10th day of the month. But what month is says it’s the beginning of the year. Now if you looked on a Jewish calendar today and you wanted to find out what, where Rosh Hashanah the beginning of the year is, what month would that be? What month would the beginning of the Jewish new year be?

This is not an easy question, but you may know. Sister Shayna, do you recall September September. So it would be like Tishri the first. It’s in the autumn. In other words, that’s the.

This scripture is talking about the 10th of Tishri. This scripture is talking about the day of atonement. Is it of any coincidence that the very day that Ezekiel got his nine chapters about the kingdom was the day of atonement? I think that’s telling us that the day of atonement is primarily, primarily about the atonement for the world of mankind. Now it is true that first the priest had to be reconciled, but the fundamental point was to get all Israel reconciled.

So I’m going to suggest the atonement day primarily has a picture of the redemption for mankind in the kingdom. What about the first offering in the spring of the year that happened in Leviticus chapter 9? This I’m going to suggest has primarily to do with the church, that Israel as God’s people in the gospel age are atoned for here, and then the world of mankind primarily is referred to here. Now why does that make a difference?

Because we’re talking now about this second offering, the peace offering. When you go to Leviticus 16, you won’t find a peace offering anywhere. But when you go to Leviticus chapter 9, you will find a sin offering, a burnt offering, and then a peace offering. Why in Leviticus 9. Yeah, when you’re atoning for the sins of Israel to begin with, do you have a peace offering?

But on the atonement day you have zero. You only have a sin offering and a burnt offering. I’m going to suggest the difference is that this is about the gospel age church in which we do give ourselves in devotion and commitment and consecration to the Heavenly Father. Now, it is true that the world of mankind is going to be committed as well. They have to be.

But they’re not going to be sacrificing and serving and laboring and giving their lives like you folks have committed to do, like I’ve committed to do. So I think that’s why a peace offering is here in Israel, but not here for the world of mankind. I’ll just suggest that that’s an interpretation. Let’s see. We’ll see whether you like that or not.

However, isn’t it true that mankind is going to have to also appreciate their standing and give something like a peace offering? Yeah, go to Ezekiel and you find the peace offering in the kingdom. But I think here that’s distinguished by way of contrast. Okay, now we’ve got a lot of technical points that we’ve covered today. I’m Going to stop the technical points.

I’m not going to stop talking, but I’m going to stop the technical points and I’m going to talk about the fact that we do ourselves need all of this. We need the atonement for our redemption from the sin of Adam, and then we need to be consecrated and devoted to the Heavenly Father, and then we need to be purged from sin during our daily course of experience. I’d like to read something.

I was impressed by this. I have a lot of things, old notes going through the files, trying to thin them down. Sister Janet, you may remember this because it’s from your father and your father was a very precious person. I liked him very, very much. I was honored to be able to comment on him at his devotion, his memorial service.

This is from him. I don’t even remember getting this from him originally, but it was in my files. Failure. Okay, I can relate to that. I can relate to failure in circumstances.

Failure is never final. If the past year, month or week might have been a partial failure, even a complete failure, but remember that tomorrow is the first day of the rest of your new creature life. If there is sorrow or pain in your heart, don’t suppress it. Do your grieving now. Face, accept and resolve your pain.

Get up, even if you have to drag yourself and go on. To do this effectively, there are several valuable qualities you need to have. One, give God a chance. If you feel like you have failed or believed you’ve done wrong, ask God to forgive you and forgive yourself. Then turn your failure into a stepping stone in your development as a new creature.

You use your failure, as King David did, to gain insights into your fallen human nature so that you will be able to understand and help others now and in the kingdom. Now I have to interject a little bit. We happen to have studied the experience of King David not long ago in our Sunday studies. I think David was a wonderful person. He was a wonderful king.

But at the outset of his ministry he had a severe fault, but he recovered. Number two, have the right attitude. Attitude is what makes the difference between a painful experience becoming failure or a success. You can let the failure leave you timid and afraid, or you can determine that your failure will be your teacher. You can allow your failures to hurt or to help you.

You do need mountaintop experiences from time to time. You need that encouragement. But you don’t grow through mountaintop experiences. If that’s true, if it was true, we could grow through them. We would have them all the time, every day, all day.

God would be that nice. But those prefer encouragement for to grow we have to have other things. It is in the valley of disappointment through through failure that you are given the opportunity to take stock of your new creature life and move to a greater level of growth and maturity. Number three. Remember that failure is not an event.

Excuse me, is an event not a person. Because you have failed in your marriage or job or relationship or other situation in the narrow way doesn’t mean that you are a failure as a person.

The only real failure is not to try or not to keep on trying, or not to get up one more time. The important thing to learn from your past is to use it as an opportunity to grow and to move ahead. Proverbs 24:16 the just man falls seven times, but he rises again. When a bone is broken and heals, that heel break becomes the strongest part of the bone. The same is true for your broken or failed experience where you have been hurt, fallen, or failed, or are afraid.

When you bring these to God for healing, his strength is made perfect in your weakness, and that part is going to be stronger than before. Dear brethren, when I read those, I think of all my experiences, and I’m glad that when I have a broken bone, spiritually speaking, that it’s not the end of the journey, but it’s merely the approach of a lesson, showing my weakness so that I can be strengthened, and when that weakness is strengthened, then it can become the strongest part of our character.

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