← Back to sermon library
They turn in your Bibles to Leviticus
chapter 16. Leviticus chapter 16, looking
at the Day of Atonement or Yom Kippur, took place on the tenth
day of the seventh month in Israel's calendrical year. It would be
about September time frame. Just read the chapter and then
we'll make several observations by way of hopeful encouragement
for our hearts. We consider the New Testament
equivalent, the atonement of our Lord Jesus Christ. So I'll
just pick up reading in Leviticus chapter 16 at verse one. Now,
the Lord spoke to Moses after the death of the two sons of
Aaron when they offered profane fire before the Lord and died.
And the Lord said to Moses. Tell Aaron, your brother, not
to come at just any time into the holy place inside the veil,
before the mercy seat which is on the ark, lest he die. For
I will appear in the cloud above the mercy seat. Thus Aaron shall
come into the holy place with the blood of a young bull as
a sin offering and of a ram as a burnt offering. He shall put
the holy linen tunic and the linen trousers on his body. He
shall be girded with a linen sash, and with the linen turban
he shall be attired. These are holy garments. Therefore,
he shall wash his body in water and put them on, and he shall
take from the congregation of the children of Israel two kids
of the goats as a sin offering and one ram as a burnt offering.
Aaron shall offer the bull as a sin offering, which is for
himself, and make atonement for himself and for his house. He
shall take the two goats and present them before the Lord
at the door of the tabernacle of meeting. Then Aaron shall
cast lots for the two goats, one lot for the Lord and the
other lot for the scapegoat. And Aaron shall bring the goat
on which the Lord's lot fell and offer it as a sin offering.
But the goat on which the lot fell to be the scapegoat shall
be presented alive before the Lord to make atonement upon it. and to let it go as the scapegoat
into the wilderness. And Aaron shall bring the bowl
of the sin offering, which is for himself, and make atonement
for himself and for his house, and shall kill the bowl as the
sin offering, which is for himself. Then he shall take a censer full
of burning coals of fire from the altar before the Lord, with
his hands full of sweet incense beaten fine, and bring it inside
the veil. And he shall put the incense
on the fire before the Lord, that the cloud of incense may
cover the mercy seat that is on the testimony, lest he die. He shall take some of the blood
of the bull and sprinkle it with his finger on the mercy seat
on the east side. And before the mercy seat, he
shall sprinkle some of the blood with his finger seven times.
Then he shall kill the goat of the sin offering, which is for
the people, bring its blood inside the veil, do with that blood
as he did with the blood of the bull and sprinkle it on the mercy
seat and before the mercy seat. So he shall make atonement for
the holy place because of the uncleanness of the children of
Israel and because of their transgressions for all their sins. And so shall
he do for the tabernacle of meeting, which remains among them in the
midst of their uncleanness. There shall be no man in the
tabernacle of meeting when he goes in to make atonement in
the holy place, until he comes out, that he may make atonement
for himself, for his household, and for all the assembly of Israel.
And he shall go out to the altar that is before the Lord and make
atonement for it, and shall take some of the blood of the bull
and some of the blood of the goat and put it on the horns
of the altar all around. Then he shall sprinkle some of
the blood on it with his finger seven times, cleanse it and consecrate
it from the uncleanness of the children of Israel. And when
he has made an end of atoning for the holy place, the tabernacle
of meeting and the altar, he shall bring the live goat. Aaron
shall lay both his hands on the head of the live goat, confess
over it all the iniquities of the children of Israel and all
their transgressions. concerning all their sins, putting
them on the head of the goat, and shall send it away into the
wilderness by the hand of a suitable man. The goat shall bear on itself
all their iniquities to an uninhabited land, and he shall release the
goat in the wilderness. Then Aaron shall come into the
tabernacle of meeting, shall take off the linen garments which
he put on when he went into the holy place, and shall leave them
there. and he shall wash his body with
water in a holy place, put on his garments, come out and offer
his burnt offering and the burnt offering of the people, and make
atonement for himself and for the people. The fat of the sin
offering he shall burn on the altar, and he who released the
goat as the scapegoat shall wash his clothes and bathe his body
in water, and afterward he may come into the camp. The bull
for the sin offering and the goat for the sin offering, whose
blood was brought in to make atonement in the holy place,
shall be carried outside the camp, and they shall burn in
the fire their skins, their flesh, and their offal. Then he who
burns them shall wash his clothes and bathe his body in water,
and afterward he may come into the camp. This shall be a statute
forever for you. In the seventh month, on the
tenth day of the month, you shall afflict your souls and do no
work at all. whether a native of your own
country or a stranger who dwells among you. For on that day the
priest shall make atonement for you, to cleanse you, that you
may be cleaned from all your sins before the Lord. It is a
Sabbath of solemn rest for you, and you shall afflict your souls.
It is a statute forever. And the priest, who is anointed
and consecrated to minister as priest in his father's place,
shall make atonement and put on the linen clothes, the holy
garments. Then he shall make atonement
for the holy sanctuary, and he shall make atonement for the
tabernacle of meeting and for the altar, and he shall make
atonement for the priests and for all the people of the assembly.
This shall be an everlasting statute for you to make atonement
for the children of Israel for all their sins once a year. And
he did, as the Lord commanded Moses. Amen. Well, let us pray. Our Father, we thank You for
this, Your Word. We thank You for what it teaches
us concerning our Lord Jesus, the redemption that we have in
Him. We thank You for atonement. We thank You for the blood of
Christ. We thank You that He took away, He removed our iniquities
and He was our substitute. We just pray now that You would
encourage our hearts and strengthen us as we consider this, Your
Word. We ask that the Spirit would
guide us and direct us, and this truly would be a time of encouragement
and edification for each one here. And we pray these things
in the name of the Lord Jesus Christ. Amen. Well, as we read
this, it's obviously not what we are used to in terms of our
approach to the living and true God. Of course, Jesus is the
anti-type of all that takes place here in Leviticus 16. He offered
up himself once for all for the sins of his people. And he did
so on the cross. This is typological. It points
forward to. It teaches us. It teaches Israel
certain truths concerning God. concerning themselves and concerning
redemption. So I just want to make several
observations for to be exact on the passage. Instead of going
through a detailed analysis, the text is pretty straightforward.
You see what goes on in this particular approach to the living
God when we read of holy place here, the holy place behind the
veil, refers to what else is called, or what is called elsewhere,
the holy of holies, the most holy place, that place where
the priest went in on this one time a year, the tenth day of
the seventh month. So, four observations. The first
one is, we see in this passage something of the holiness of
God. the holiness of God. There is
separation built into this very tabernacle. The tabernacle was
constructed, to be sure, as a place where God would meet with his
people, where there would be dwelling together. But there
is also separation built into the very structure. You had the
tent of meeting, and then within the actual place there were two
compartments. There was the holy place, and
then the most holy place, or the holy of holies. And that
approach was one time a year, as specified in this particular
passage. God, in the book of Exodus, expressed
His desire to dwell with His people. Remember, the book of
Exodus deals with deliverance, it deals with demand or law,
and then dwelling, God being with His people. After the giving
of the law in the book of Exodus, God through Moses says, or God
says to Moses, let them make me a sanctuary that I may dwell
among them. In Exodus chapter 25 and verse
8. After they construct the tabernacle,
they engage in worship. And in chapter 40 of the book
of Exodus, in verses 34 to 38, God comes down. God is in the midst of His people. He dwells with them. But as the
narrative follows and as it continues, we see that when Israel sins,
God is displeased with their sin. God is a holy God. He's a righteous God. In fact,
if you look back for just a moment in Leviticus 16, notice the historical
occasion in which these commands or this prescription for the
Day of Atonement was given. Notice in chapter 16 at verse
1. Now, the Lord spoke to Moses after the death of the two sons
of Aaron when they offered profane fire before the Lord and died. And the Lord said to Moses, tell
Aaron, your brother, not to come at just any time into the holy
place inside the veil before the mercy seat, which is on the
ark, lest he die. For I will appear in the cloud
above the mercy seat. This the speech of this awful
terrifying, majestic holiness. We are sinners. We don't just
wander into the presence of God without first having sin dealt
with. When God killed Nagab and Abihu
in Leviticus chapter 10, again, the historical context for which
this Day of Atonement is given, He gave this lesson. By those
who come to Me, I must be regarded as holy. So the tabernacle, the
holy place, the holy of holies bespeaks of the very holiness
of God Himself. The very word that is used here,
atonement, means to cover. Or Yom Kippur means the day of
atonement, and it literally means to cover over, to atone for. In various other passages we
see the meanings involved. It has the idea of forgiveness.
Again, why? Why do we need forgiveness? Why
do we need atonement? Why do we need sin covered? Because
God is a holy God. As well, it has the idea of cleansing. We see that in what we read in
verse 30. For on that day the priest shall
make atonement for you to cleanse you that you may be clean from
all your sins before the Lord. As well, involved in this particular
term is ransom. We are ransomed. We are bought
back in the atoning work of Jesus Christ. Again, God is holy. He must be regarded as holy. This very tabernacle existed
to display, among several other things, the holiness of God Most
High. And in that holiness, He is angry
with sinners. So part of this tabernacle, part
of this procedure, was designed to avert the wrath and the fury
of God Almighty. So we learn here something about
the holiness of God. But secondly, we learn something
about the sinfulness of man. The sinfulness of man. Look at
what is put into place to deal with the sin problem. Look at
what has to transpire in order to deal with man's sin. In Hebrews
9.22, it says, without the shedding of blood, there is no forgiveness. Without the death of a substitute,
without the lifeblood being poured out of a victim, there is no
atonement. And it's conspicuous in this
particular passage that Aaron was not supposed to go into the
most holy place empty-handed. He came to atone for his own
sin. The text is conspicuous, verses
3, 6 and 11. Aaron was to bring a bulb for
his own sin offering. He was to bring a ram for a burnt
offering. And not only Aaron, but his house
as well. Aaron was a sinful man, and in
order for him to engage in this activity as the high priest,
he had to bring blood for atonement for his own sin. Now, of course,
there's a great contrast here between this high priest and
our high priest. Remember, the book of Hebrews
goes into this contrast. It goes in to the differences
between Aaron and Jesus Christ. Just a few of those. Aaron brought
sacrifice for his own sin. Christ did not offer up sacrifice
for his own sin because he was sinless. He was holy, harmless,
undefiled, separate from sinners. There's a marked contrast between
Aaron and the Lord Jesus. As well, Aaron brought the blood
of bulls and goats, Christ brought the blood of His own life. A difference, a contrast, something
unique, something blessed and beautiful and wonderful. Aaron
brought a sacrifice once a year. Again, the text is conspicuous
at the end of chapter 16, verse 34. This is a statute. This is
an ordinance. As long as Israel is the covenant
community, as long as you are gathered together under Yahweh,
this is stipulated in the law that one time per year in the
month of September, you will engage in this activity of the
Day of Atonement. Not so with Christ. Aaron brought
a sacrifice once a year. Christ's sacrifice was once for
all. Isn't that beautiful? Isn't that
glorious? See, that's not what we're doing
here this evening. Rome in her mass has an unbloody
sacrifice. Rome in our mass cannot affirm
what we find in the book of Hebrews. Once for all, it's not just stated
once, it's stated again and again and again and again concerning
our Lord Jesus. It is stated in Hebrews 7, Hebrews
9, Hebrews 10, and that in various places. We are not engaged in
sacrifice tonight. We are not offering up an unbloody
atonement. to the Lord and hopes that he
will be propitious to us. But rather, we come in a special
way to remember what our Lord did in that once for all sacrifice
at Calvary, that once for all bloodshedding at the cross. Aaron
brought a sacrifice in terms of tithes, shadows, and pointers. Christ is the substance, and
He secured eternal redemption for His people. Hebrews chapter
9 and verse 12, and even those under the Old Covenant. Hebrews
9.15. to the blood of Jesus Christ
is that which atones for the sins of His people once for all. God be praised and glorified. Let us rejoice that we live on
this side of Calvary and we have in fact beheld the Lamb of God
who takes away the sin of the world. Back to that whole idea. Aaron's the most holy man in
Israel, isn't he? Aaron is the high priest. Certainly, if there's one man
among you that isn't a wretch like the rest of us, it's the
high priest. And yet, he can't go into that
tabernacle. He can't go in behind the veil
without blood for his sin. Blood for his household. But it doesn't stop there. There
needs to be blood for Israel. Remember, two kids of the goats
are chosen. The lot is cast. One of the goats
is dedicated specifically to the Lord in terms of death. You
would cut the throat of that one. Aaron would then take the
blood behind the veil into that Holy of Holies, and it would
be for Israel. Notice, it's not for the Hittites.
It's not for the Hivites. It's not for the Canaanites.
I'm not trying to be unkind or untoward tonight, but if you're
not a believer in Jesus Christ, this is not for you. The bloodshed
of Christ was particular. It was a definite atonement.
It is for those who, by the grace of God, believe the gospel of
free and sovereign grace. This is not a converting ordinance.
If you have no saving interest in Jesus, don't take the supper. There's no shame, there's no
harm, there's no foul. It is simply not for you, any
more than this atoning sacrifice of old covenant Israel availed
for the nations around Israel. It is conspicuous when he goes
behind the veil. It is for his own sins, for the
sins of his house, and for the assembly. It is for Israel. But it doesn't stop there. You
see, sin isn't just a sort of a problem. It is a pervasive,
all-influencing problem. It is universal in scope. It
affects, unfortunately, everything. You see how it affects relationship.
You see how it affects you. You see how it affects your walk
with God, how it affects your family, how it affects the church.
Sin is a pervasive problem, and this passage demonstrates that.
Not only the holiness of God, but the pervasive power of sin. Notice that Aaron not only brought
blood behind the veil for his sins, for his house, and for
Israel, but he also brought it to the actual tabernacle itself. It's like washing your soap. Washing the car wash. Cleaning
that which is supposed to clean. That's what's going on. He's
got to go behind that veil to make atonement for the holy place. He's got to go behind that veil
to make atonement for the tabernacle itself. He's got to go behind
that veil so that he can make atonement for the very altar
upon which the atoning sacrifice is offered. In other words, sin
is a contagion. Sin affects things. When sinners come into the very
tabernacle of God, the tabernacle must be cleansed. The tabernacle
must be purified. Sin is a big problem. This comes up in the prophet
Haggai after they come out of exile. They ask Haggai the specific
question. Is sin a contagion? Does something
unclean pollute that which is clean? And the answer is yes,
it most certainly does. So you see here the power of
sin. Aaron, his house, Israel, and
the tabernacle itself. Andrew Bonar wrote this. We sang
a hymn tonight by his brother, Horatius. 219 is written by Horatius. Imagine Father Bonar. He's got
a son who writes hymns and another one who writes commentaries on
Leviticus. Father Bonar was probably a happy
man. Bonar's commentary, when he deals with Leviticus 16, is
beautiful. I've caused to refer to it a
couple times tonight. Listen to what he says. This
is Andrew. Strange that the altar should
need to be purified, and yet what spot had more connection
with sin? What spot in Israel had more
connection with sin? He says, was not every sin confessed
there? Was not every sin laid down there? Was not that the spot where wrath
was ever falling? Here is a strange combination. Sin and the atonement for sin. He says, it may have been typical
of the fact that the foulest sin and the fullest atonement
were found at the cross. Remember 2 Corinthians 5.21,
God made him who knew no sin to be sin for us. The foulest sin and the fullest
atonement is bound up in the cross. of our Lord Jesus Christ. So learn from this day of atonement,
yes, the holiness of God, secondly, the pervasive power of sin, and
thirdly, the necessity of blood. The necessity of blood. This
was restricted access. Only the high priest on this
one day in the year. In fact, if you look at verse
17 for just a moment, There shall be no man in the tabernacle of
meeting when he goes in to make atonement in the holy place until
he comes out. What was Israel taught here?
Israel was taught that only the high priest can make atonement.
Only the high priest can satisfy the wrath of God. Only the high
priest can penetrate beyond the veil in order to make atonement
with the prescribed blood. In other words, Israel was taught
to look for a high priest, to look for one upon whom the punishment
that was due our sins would fall upon. It is Christ alone who
makes atonement. It is Christ alone who goes to
the cross. This is why Jesus says, where
I am going, you cannot follow. Atonement wasn't a group activity. They didn't talk it out. They
didn't hit each other with pillows and try to deal with the sin
problem in Israel. There was one man who represented
the nation who went in behind that veil, and it was the one
man who brought blood. Israel was being tutored, Israel
was being taught, Israel was being discipled and having demonstrated
to them the necessity of the Redeemer King that would come
to save His people from their sins. So it was one time a year,
it was one particular person out of the nation And that requirement
stood. You must bring blood. Blood for Aaron. Blood for his
house. Blood for the tabernacle. Blood
for the children of Israel. Notice in chapter 17, at verse
11. Notice in 17, at verse 11. For the life of the flesh is
in the blood. And I have given it to you upon
the altar to make atonement for your souls. For it is the blood
that makes atonement for the soul. Why do you think the New
Testament highlights, celebrates, rejoices in, and declares something
concerning the blood of Jesus Christ? It's because through
that blood, and through that blood alone, we have atonement. We have the covering. We have
the ransom. We have the aversion of God's
wrath. We have cleansing from his blood.
We have forgiveness all wrapped up in the blood of the Lamb himself. Hebrews 9.7 says, But in to the
second part, the high priest went alone once a year, not without
blood. See, what are they being tutored
in? What are they being discipled in? You know, when John says,
Behold the Lamb of God who takes away the sin of the world. These
men familiar with their Old Testament didn't say, what are you talking
about? What's he speaking about? What do you mean he's the Lamb
of God? I think John's behold indicated something there. Behold,
the Scriptures are fulfilled. Behold, the antitype is here.
Behold what the blood of bulls and goats couldn't decisively
atone for. That one who answers, that one
who corresponds, that one who has come to fulfill is there. You see, Israel was taught through
these sacrifices something about God's holiness, something about
their sinfulness, and something about the necessity of blood
for atonement. You see, Christianity, we don't
go out and we tell people, you know, just love your wife, or
just be a better husband, or just be an obedient child. No,
we preach the blood. We preach Christ and Him crucified. Remember the Apostles' Declaration
in 1 Corinthians chapter 1. The Jews seek after signs. The Greeks seek after wisdom.
What do we do? We preach Christ and Him crucified. Not Christ as a moral example,
not Christ as a miracle worker, not Christ as some philosophical
sage, but Christ, the power and wisdom of God, who through blood
atonement wrought salvation, redemption, B.B. Warfield was
spot on. Christianity is a supernatural
religion of redemption. All the religions of the world
simply tell you how to be a better you. Christianity answers to
the most pervasive problem that we have, a holy God. Sinfulness
in our hearts and the blood of Jesus Christ alone cleanses us. That's what they were being taught
in this tabernacle. You see why If you neglect the
Old Testament, you neglect it to your own peril. You're not
being discipled. You're not being tutored. You're
not being brought along. You're not learning. You're not
seeing the blessedness that we have on this side of Calvary.
You're not seeing how all of what Jesus did answers to this
day of atonement. All of what Jesus did satisfies
God's wrath, God's fury, God's hatred for sin. And He does so
through His own blood as He enters in behind the veil. That's what
the book of Hebrews develops. I often wonder how can you understand
Hebrews if you don't understand Leviticus? How do you appreciate
what the apostles are arguing in Hebrews 7-10 without some
sort of an inkling of what Israel went through in the wilderness
here in Leviticus 16? Hebrews 9.22, that declaration,
without the shedding of blood there is no remission. That brings
us fourthly and finally to consider the blessing of atonement. The
blessing of atonement. These were a happy people on
that 10th day of the seventh month. Now in Hebrews, it says
the blood of bulls and goats can never take away sin. In the
economy of God, in the economy of redemption under the old covenant,
God did bring peace to the conscience of the believer. was bound up
in what would ultimately happen to Jesus Christ the Lord. The
argument, I think, in Hebrews chapter 10 is that it can't decisively
deal with it. There's no it is finished in
Leviticus 16, is there? It's a marked difference as well.
Leviticus 16, 34, this is perpetual, this is continual, as long as
Israel is the covenant people. There's no it is finished here.
It was finished for that year, but then, lo and behold, the
next year would roll around. There'd be a seventh month. There
would be a tenth day. They would be convocated together
for this same procedure. What we find in terms of the
blessing of atonement, there were two goats with reference
to the sin offering. The first goat is killed. The
first goat has his throat cut. The first goat, the priest collects
the blood, goes in behind the veil and pours it on the mercy
seat. The first goat bespeaks the necessity
of blood atonement. You know, interestingly enough,
the children of Israel didn't see what was going on. Remember,
you couldn't even enter the tent of meeting when the high priest
was behind the veil. When the high priest was engaged
in this activity of atonement, Israel couldn't go in. I mean,
I'm sure they believed that the high priest was pouring out the
blood. I'm sure that they had that idea that what was supposed
to happen was actually happening. This second goat, the scapegoat
upon which the high priest lays his hands and confesses the sins
of Israel. This demonstrates something else
as well with reference to atonement. The removal of sin. The expiation
of guilt. The destruction, ultimately,
of our iniquity. And notice the text, verse 20. It says, When he has made an
end of atoning for the holy place, the tabernacle of meeting and
the altar, he shall bring the live goat. Aaron shall lay both
his hands on the head of the live goat, confess over it all
the iniquities of the children of Israel. So while they didn't
see or they didn't hear what the priest was doing behind the
veil, they heard this. They understood all too well
when the high priest said, forgive us for we have had other gods
before you. Forgive us because we've been idolaters. Forgive
us because we've broken or we have misused your holy name.
Forgive us because we've been Sabbath breakers. Forgive us
because we've dishonored our parents. Forgive us for being
murderers and adulterers. Forgive us for being thieves.
Forgive us for being liars and forgive us for being covetous.
The children of Israel heard that. The high priest lays his
hand upon that goat as he confesses the sin of Israel. Their hearts
are starting to beat. They're realizing this is blessed.
They're realizing that atonement is here. They are then able to
see that goat driven out into the wilderness. That goat with
the sin heaped up upon it is now sent out of the camp. It
is sent out into the wilderness, the removal of sin, the blessed
forgiveness of sin. Here's Bonar again. He says,
follow the scapegoat and see its doom. She's thinking about
Jesus here. What happens to Jesus right before
he goes to the cross? His disciples abandoned him.
He's all alone. His goat is sent out into the
wilderness. And the animal rights wackos
might say, oh, poor goat. How bad for the goat. The Christian
is thinking of his Redeemer. Bonar says, follow the scapegoat
and see its doom. Is there not here a criminal
led along? There is something that speaks
of the man of sorrows. Made sin for us. That's what's
happening to this goat. Sin is being heaped up upon it.
Sin is being laid upon its account to be driven out into the wilderness
so that Israel can understand what atonement's all about. He
says, is there not here a criminal led away to unknown woe? There
is something that speaks of one made a curse for us. Why is he
left alone, defenseless, trembling amid a wilderness? There is here
enough to remind us of Jesus led to suffer without sympathy. He looked on his right hand and
there was none. Refuge failed him. No man cared
for his soul. The scapegoat's solitary cry
is re-echoed by the barren rocks, and the howling of beasts of
prey terrifies it on all sides. The gloom of night settles down
upon it and shrouds it in deeper terror. You see, this was an
audible and visual, dare I use the language, it's not specifically,
sacrament to instruct Israel what the removal of sin was all
about. We sang 580. again tonight. Because I think if they would
have sung 580, Old Covenant style, on that Day of Atonement, as
they watched that goat proceed to the wilderness, they might
have sung, My sin, O the bliss of this glorious thought! My
sin, not in part, but the whole, is laid on that goat, and I bear
it no more. Praise the Lord! Praise the Lord! That's what we have in Christ.
Leviticus 16 preaches Jesus. Leviticus 16 shows the bloodshed,
and it shows our sins heaped up upon Him. It shows how a holy
God accepts sinful men. It is through the blood of His
only begotten Son. There's something else that's
very interesting in what the Apostle argues in Hebrews chapter
10. You can turn there. Hebrews chapter 10. The day of atonement brought
cleansing from sin. It brought the removal of sin.
In a book called Pierced for Our Transgressions, An Argument
for the Substitutionary Atonement of Jesus Christ, the author says,
Thus the scapegoat is depicted in Leviticus 16 as bearing the
sin guilt and punishment of the people and being condemned to
death in their place. Well, notice in Hebrews chapter
10, verse one for the law, adding a shadow of the good things to
come and not the very image of the things can never with these
same sacrifices, which they offer continually year by year, make
those who approach perfect for then would they not have ceased
to be offered to the argument. It perfected the perfected the
worshipper. There wouldn't be the need to
repeat it. You wouldn't need to duplicate
it. So I believe Roman Catholicism perpetuates the sacrifice. They
have no interest in the real sacrifice. They have no saving
interest in what transpired at Calvary. Now don't say Jim Butler
thinks every Roman Catholic is condemned to hell. It's not what
I'm saying. Saying the dogma of Rome perpetuates
the unbloody sacrifice because they've rejected the once for
all sacrifice of Jesus Christ, the Lord. Notice in verse two,
for the worshipers once purified would have had no more consciousness
of sins. Now note verse three, but in
those sacrifices, there is a reminder of sins every year. Anamnesis
is the Greek word that's used here. Anamnesis in those sacrifices
is a reminder, an anamnesis of sins each year. So on that tenth
day of that seventh month, when you fell out of bed and you marched
to the tabernacle, you were realizing the gravity of your sin. You were realizing something
of the holiness of God. you were realizing the absolute
necessity for blood. All these things were basic lessons
to the Israelite in the Old Covenant. This was theology 101. This is
like the summary of doctrine in Old Covenant Israel. But note
the word that the Apostle uses here, this anamnesis. There is
a reminder. It's the same word. that we read
every Lord's Day when we participate in the supper when Jesus says,
do this in remembrance of Me. Philip Hughes makes this comment,
and I think he's right on. The Gospel transforms anamnesis
from a remembrance of guilt, Leviticus 16, to a remembrance
of grace. First Corinthians, Chapter 11.
That's what we're here for tonight. We're to remember the Lamb. We're
to remember the one who answers to those two kids of the goats,
who had his own blood shed, who had the sins of his people laid
upon him, who was driven out and the wrath and fury of God
Most High dealt with. and emerges victorious to bring
salvation to his people. That's what the supper is about
tonight. A transformed anamnesis from a remembrance of guilt to
a remembrance of grace. I hope that Leviticus 16 becomes
a passage that is near and dear to your heart and that you read
it and you understand more about your Lord Jesus Christ. Well,
let us pray. Our Father, we thank you for
this, your Holy Word. We thank you for this account
in Leviticus 16. We thank you that Jesus answers
to the two kids of the goats. We thank you for his shed blood
on our behalf. We thank you that he was our
substitute, that you laid upon him the iniquity of us all, that
you punished him in our stead, that he satisfied divine justice,
that he died, that he rose again and that he ascended on high.
And he now sits enthroned at your right hand. God, I pray
that our hearts would be drawn out in love and in worship and
in praise and in adoration, and that as we eat this bread and
as we drink this cup, we would not only proclaim the Lord's
death till he come, but we would remember it in a special way,
that you would confirm and strengthen our faith, that you would build
us up. that you would cause us, God in heaven, to leave from
this place having met with you, to leave from this place having
a desire to glorify you, to realize the joy of having our sins forgiven. We ask this in the name of the
Lord Jesus Christ.
