Thank you. My goal is today to kind of And kind of the, some of the, again, the details of it, not everything is, there are a couple real theological points in here. So that's what we'll deep dive into. I hopefully will finish one through 20. I think I'd like to start with, Let us read, because from verse 29 through the end, through 34, it's kind of the summation. And really, there are a couple lines in here that this is a goal of this atonement. I have a magnifying glass. Somebody want to volunteer to read 29-34? Take your time. Read it through thoroughly. from the tenth day of the month, you shall afflict yourselves and shall do no work, either the native or the stranger who sojourns among you. For on this day shall atonement be made for you to cleanse you. You shall be clean before the Lord from all your sins. It is a Sabbath, a solemn rest to you, and you shall afflict yourselves. It is a statute forever. A priest who is anointed and consecrated as priest in his father's place shall make atonement, wearing the holy linen garments. He shall make atonement for the holy sanctuary, and he shall make atonement for the tent of meeting, and for the altar, and he shall make atonement for the priests, and for all the people of the assembly. And this shall be a statute forever for you, that atonement may be made for the people of Israel once in a year because of all their sins, and Aaron did as the Lord commanded Moses. A couple of things. What version were you, was that? I'm sorry? What version of the Bible was that? ESV. ESV? Right. Nasby has in here, humble. He says, you shall humble your souls. And he repeats that twice. He says, this is a permanent, this 10th day. You shall humble your souls and not do any work. He says you have affliction there. You shall afflict yourself. Again, just a different point of view. I like to read lots of translations, even sometimes a New Living translation, because that is really an interpretation, right? He's taking the whole text. But it is just that. It's interpretation. But you shall humble your souls. Really? He says it twice. He says it again in verse 31, and it should be a Sabbath, a solemn rest. This could fall on a Sabbath day, but not necessarily. This is a Sabbath, a rest, and it's a rest in God. You've got to humble yourselves, really, to rest in God. It's foundational from my theology, and I assume a lot of yours, that this is just the basis of it. Because it's God. God's doing this. The permanent statute is the day of atonement. This is the statute he is talking about. Well, Christ has a new covenant, doesn't he? This is the old covenant. Yeah, permanent until the new covenant came. It's a will, it's a law, it's a covenant, it's an agreement. They made an Old Testament covenant. And again, I agree, this is some of the difficulty as we look at the progressive revelation throughout scripture. It does progress. But yeah, and we can get into that a little bit next week. We'll be lucky to get through what we have today. I gave you, this is last week's outline, I gave you Wenham's. This is simple, but, you know, it's kind of like, okay, what are the major sections here? And he does cut it down really well. Introductory, about entering God's presence, we see that, you know, in one and two, right? We'll look at that some. And then what you do, he says, it's animal and priestly sacrifices, really, and priestly dress are needed for this ceremony. That's what he covers in 3 through 5. 6 through 10 is kind of a summary outline of the whole text. But he does give some detail about what's in most Bibles called the scapegoat. that aren't later, which he covers in verses 21 through 22 when he goes through the detailed procedure. So if you look at it, it's kind of an outline of all the detail he's going to go through. And then 11 through 28 is the detailed description of the ceremony, right? So what are the categories? The sprinkling rites? The scapegoat, or I'm going to try and get this word in your mind, azazel, which is the word that's being translated scapegoat. Cleansing of the participants. And then 29 to 34, the people's duties. Humbling yourself. I mean, again, all this, big picture, all this is going to be applied through faith. There is an actual ceremony. There is a material thing. But again, we're looking at a spiritual aspect of it. So let's work through this. So any of God's presence must be done at his invitation through the provision of atonement. So he tells them in these first two verses, the Lord spoke to Moses and reminded him of the death of Nadab and Abihu, how they approached God's presence, the presence of God and were consumed by fire. Moses is warned that Aaron shall not enter inside the veil or he will die, for the Lord will appear in a cloud in the place of atonement. That's a phrase. We're going to see mercy come in here. We're going to deal with this a little bit. Note that this was presented to Moses after the death of Aaron's son. And I thought about that, it's kind of interesting, you know, we think about it, we look forward, he didn't really give, he told them about the censors and all, remember, Exodus after 19th, all the description about the making of the censors, the linens, the tabernacle, all that was in there. The tabernacle is completed, now they're in the tabernacle. They told them the laws about the sacrifices, and then they actually were able to institute the sacrifices. It looks like law and just rules, but it is moving for these people, and for the right, it's moving in a narrative, in a time sequence. But they weren't told really before that. He didn't get all the details. He's getting them now. Note that this was presented to Moses after the death of Aaron's son, and it was again. Again, Moses is the main mediator between God and Israel. Just a note, I mean, he is talking again to Moses. There were a couple of times, if you remember, he was talking to Moses and Aaron. Just a note, God reveals that the mediator for the people, the high priest, may not enter the presence of God in his own manner. God is going to reveal the time and the manner in which the high priest may enter the holy of holies. Verse 2 commands Moses to tell Aaron not to enter the holy place, inside the veil, the ark of the covenant, the mercy seat. So that's Tyndale's is the one that coined that term, mercy seat. It translated Martin Luther's, Mel can maybe help me with this. You know German Mel? I don't know. Okay. In Greek, When we were taught Greek, you like Gnosticism, which is that G-N combination. We were told to pronounce it like Gnosco, the word we use for Gnosticism. I don't know if you do this in German or not, so is it Gnad-den-a-stuhl, or I don't know. I'll butcher it. Anyway. It's a term that Luther had, which means seat of grace. So the Hebrew word is kapparet, place of atonement. The Septuagint word is hilasterion. Septuagint is the Greek, right? It's a Greek translation of the Hebrew text. And this is kind of what we get in the New Testament. These are the two words that will show up. It's a place of propitiation. So Freiberg's lexicon defines hilasterion as follows. Hilasterios. Hilasterios, yeah. With the focus on a means by which sins are forgiving, having atoning power, bringing about reconciliation, So substantivally, ta helisterion means forgiveness. That's Romans 3.25 is where that word, when you see propitiation there. By notonomy, in other words, it's forgiveness. Using a word that that kind of like the throne might be you know mean the king kind of a thing It's using a word and to represent something else With a focus on the place where the sins are forgiven by means of blood from an atoning sacrifice place their Place of forgiveness place where God forgives sins often translated mercy seats So it's kind of a place, it's not called a mercy seat, it's not really called a throne, but we look at that because, what, God's presence, we'll see that, it's gonna be in the cloud on verse three, over the mercy seat, right? Actually, verse 2. The Lord said to Moses, tell your brother Aaron that he shall not enter at any time into the holy place inside the veil before the mercy seat, which is the ark, for he will die, for I will appear in a cloud over the Caporet, then, again, this is a term, this mercy seat. So it's kind of like, OK, so if he's appearing in a cloud over the mercy seat, then the assumption is it's kind of like this is God's throne on Earth. But again, that's an interpretation. Specifically, what is the scripture saying? So we try and go back between the two. It doesn't mean that the concept is incorrect. But just know that it is a concept. It's not something that we're specifically told in this text. And that's why we define these words, OK? And it helps us. It broadens things out. Sometimes you go, I just want to know, is it a mercy seat, or is it the throne, or not? But sometimes we have to wrestle with things. That's the way God's word is. But again, it's a perspective. And I want to give you the whole perspective, not just, again, somebody's interpretation. The Vine rights of Hillisterion. Are you all familiar with Vine's dictionary? Vines? Yes. I highly recommend this. They use this on an academic level. He does break it down for the layman. Binds is a great Greek scholar. He's known. And you'll learn a lot from him, because it is a dictionary. When you go to the technical books, which we call lexicons, you're not going to get much of a definition. You'll give a slight definition. But really, what the lexicon does is they give you references where that word was used in that form. And so you define a word by the way people use it, by context. But this, you will learn a lot from Vines, and he's good. It's recognized, it's used a lot on a Bible college and seminary level. But, you know, I highly recommend it. Vines writes Hilasteron in the New Testament It occurs in Romans 3.25, where it is used of Christ himself. The revised version, text, and punctuation in this verse are important. Whom God set forth to be a propitiation through faith by his blood. The phrase by his blood is to be taken in immediate connection with propitiation. Christ, through his expiatory death, is the personal means by whom God shows the mercy of his justifying grade to the sinner who believes. Now let me go through that, because that is a lot. I mean, there's a lot packed in there. The phrase, by his blood, to be taken in immediate connection with propitiation. So you've got propitiation. and expiatory. Now, I mean, I have to think through this a lot of times, too. Propitiation is for God. So we were enemies to God. Propitiation is reconciliation with God. So it's for God, pro-for. Expiation is for me. It takes my sin and cleanses it, which is where we're going, which is why I wanted to read the conclusion of this. At the end, we're cleansed of sin. He says it twice in there. He says, you know, for the cleansing. Verse 30 is, on this day, the atonement shall be made for you to cleanse you. So you will be clean from your sins. That's expiation. Propitiation is that God says, well, let's go back to the animals. Let's go back to the Old Testament. These animals, the blood of this, I will accept as expiation for your sins. It will appease me. But again, what is the key to all of this? And even, let me finish this. So that's where we're going with this, propitiation, expiation. So the phrase, by his blood, excuse me, is to be taken in immediate connection with propitiation. Christ, through his expiatory death, is the personal means by whom God shows the mercy of his justifying grade to the sinner who believes. And there's the key, right? It's always belief. It's the same thing in the old economy. It wasn't going to do them any good if they didn't have a saving faith, if they didn't have a faith that God really is going to cleanse me, is going to justify me, through this animal, through this sacrifice, through this blood that we're sprinkling all around, then it has no effect, right? It's not a mechanical thing. Christ, you know, God so gave his son, right? So the whole world is going to be saved. But not everybody in the world is going to be saved, right? Those who believe. So it's by faith. So justifying grade to the sinner by faith, it's expiatory. It takes away, it cleanses. His blood stands for the voluntary giving up of his life by the shedding of his blood, an expiatory sacrifice. Okay, voluntarily. God sacrificed himself. These animals are sacrificed. There's the parallel, and this is what they were looking for, the ultimate fulfillment of those sacrifices is a body, it's a person, it's Christ. How much they saw, I don't know. Okay? It just depends on what God put on their hearts, you know, through faith. This is the sacrifice. He puts it out here, the voluntary giving up of his life. Nobody took his life, he gave it up. He was sacrificed. Under divine judgment, righteously due to us as sinners, faith being the sole condition in man's part. Right? So our part, again, is in faith. Faith being the sole condition of man's part. And that faith comes from God. God opens our eyes, yes. I'm just a little bit confused. Can you just make, can you like simplify it? Like expiation is just a penalty? It's a lot. There's a lot in there. And that's why I wrote this down. Later, I want you to go over through this a few times. He has packed in a tremendous amount in that little paragraph. Expiation would be, in the Old Testament economy and even in the New Testament, is Christ's death cleansed me. I am justified by faith in Christ. In other words, it's making me, I am declared, justified means we're declared righteous. So I'm just thinking, I mean, you've sinned. Because you've sinned, the wages of sin is death. You need to die. So because you've sinned, in order to be alive, you need to have somebody. I'm thinking, is it expiations like the... No, you were right. Go on that thread. Go on the thread, because I think you're starting to hit it. You said you need somebody, and I assume you were going to say... So, the expiation, the expiatory death, I was thinking, is like the... is what you need to pay for the... The substitute. Remember? Because the end... Christ is... it's called... and this is... there are different... different... theologies over the ages about what the atonement was. Was it a penalty to pay for a debt owed to Satan? And of course, we reject that. We believe in substitutionary atonement. Let's start with the Old Testament. That animal was innocent. And that animal, they sacrificed that animal, they killed it, the blood of the animal was, the life of that animal was, the innocent life of that animal was the substitute for that sinner. That sinner, and it always points to the same thing. The sinner was to look at that animal and say, I deserve that death. But this animal is substituting for me. And that's what Christ does. I deserve the death. And Christ died for my sins. So whatever happens to these ceremonial laws, they are just a picture of actually a ceremonial law. I mean, the blood, the animal's blood was a picture of. Christ's blood in the covenant. Yeah, and again, what is the blood? I mean, it's 1711, the next chapter will tell us, for the life of the flesh is in the blood. And I have given it to you on the altar to make atonement for your souls. But the atonement there is not permanent. Well, you know, I think they debate that. There are different lines on that. I am not an authority on that. You know, in Hebrews it says that the blood of bulls and goats could not cover our sin, but it was a picture of the covering. Yeah, and again, we went through that, but it does say, and it's Hebrews 9, and it I don't like cover. I don't like cover. They use that all the time. But we're going to look at that a little bit. Kafar doesn't really mean cover. It was a word that they were associating with an Arabic word. And I've given you the text on that. And we'll look at it today. Look at Hebrews 9, because the verse you're talking about, and Hebrews 9 is going to be a commentary on what happened before, right? Scripture doesn't contradict Scripture. I'm going to pick it up in verse 13. Hebrews 9, 13. For the blood of goats and bulls and the ashes of a heifer sprinkling those who have been defiled sanctify for the cleansing of the flesh. And that is what the word means. It's catharizo. I think we get the word cathartic from it. It's cleansing. Look at the parallel. Verse 14. How much more will the blood of Christ, who through the eternal spirit offered himself without blemish to God, cleanse your conscience from dead work to serve the living God? They were cleansed to enter the tabernacle, their flesh was. But you're right, it wasn't saving grace. And this is the point where it gets difficult because they were cleansed, they could enter the sanctuary. But a lot of those people who entered the sanctuary, including priests, were not saved. You'll look at the rest of the Old Testament. You see it over and over and over again. Look at the sons of Eli and the sons of Samuel. Those guys were scoundrels. I kind of don't blame the people for asking for a king because Samuel's sons were not good. How did you use what you call sanctuary? The people could not go inside the holy place. Not the holy place, but they could go inside. But again, you couldn't enter. You had to be clean to enter the courtyard. And we saw in some of the scripture we saw before that the I can't think of the term, but if they went in unclean, it would basically be on their heads. Would God necessarily judge them? But he put in his word several times, this is not a good idea. If you are unclean, you enter in, you should not go in there. That's what he told them. Right? And we went through all those chapters, 11 through 15, Okay? Natural causes. If you had skin disease or whatever, you know, a burn where it got infected, you should not go into the sanctuary. And we went through all the other details, etc., etc. This says here that they, the blood of bulls and goats, because they had to enter, in order to go in, they had to take a sacrifice of some type, didn't they? Be it a grain, an animal. You didn't go in empty handed. Remember the picture that we got. You have unclean, clean, which is common, but to enter the sanctuary, you need to be sanctified. This is what this is, this sanctifying picture that he's given. The flesh was clean so they could go in there. We'll see this, I think I've got it up here in this section. Okay, let's look at this real quick. Next section, Mercy Seat. So Harris writes, and again, this is from Theological Word Book. We looked at this the first time. We looked at Kephar, okay? And the definition, mercy seat, is a noun. It's used 27 times, always referred to the golden cover of the sacred chest in the inner shrine of the tabernacle or temple. It was from above the mercy seat that God promised to meet with men, number 7, 8, and 9. And in our case, it's verse two. At least he'd be above the mercy seat. That's why I told him not to go in there. The word, however, is not related to mercy, and of course, it was not a seat. The word is derived from the root word to atone, kephar, okay? Which is what we get our word atonement from in the Old Testament, it's kephar. By the way, atonement, the word, is not used in the New Testament. Theologically, we talk about the atonement, but it's not used in the New Testament. So I make atonement, make reconciliation, purge. That is the range of meaning. As he's done this study, and I think I gave you the complete one, if you go back to probably, I think it was in chapter one when we looked at atonement, Kfar, I gave you the complete text of this. If you want, email me. It's a copyright thing. I can copy it and send you the whole article. I don't know that I should. You know, but it's good and he writes and he does. The problem with Old Testament words when you're looking at something that's written, okay, this is, we're talking what, Hebrew of 1450 BC? We don't have a lot of other things. They have to, a lot of times they determine that the, of a word from its etymology. Is it a loan word from Arabic or some other language? Languages were being put together that way. There was blending of words. It's a real art and a science to go back and to do all this work. That's the thing. We get more information as we dig up these archaeological sites and we can compare it to other things that were written. Our knowledge is still expanding. But it doesn't mean cover. Kafar does not mean cover. I don't see it. This is what Theologically, this was Harris who wrote this particular article on Kuffar. I believe Whanam, if I'm not mistaken, and Ross both agree. It doesn't mean cover. Since my version says purification, would that be closer to the meaning? Purification for what? Yeah, well, it's purification, cleansing, it's the same idea, and in that purge, to be cleansed, yeah. Yeah. I mean, the word is catharizo, it means to cleanse. It's, again, we use it in English, I think it's cathartic, a word? It's the same root, it's from the same Greek word. Yeah, it means cleanse. Again, God cleanses sin, and that's a difficulty because we're dealing with this. We have a lot of people who go to church. We have people, we get this a lot. I get this in baptism ministry, especially when we get younger children. They've been raised in the church. They know the gospel. They've been preached the gospel over and over again. And intellectually, oftentimes, they may believe Jesus Christ died for a sin. He was buried. He was raised on the third day. Intellectually, they may believe it. And that's the problem. That's not saving faith. Romans 8, if you don't have the Spirit of God, you're none of His. That's what it says in Romans 8, 9. You don't have saving faith. Intellectually, you can believe this stuff. Intellectually, they could carry these things out. I'm obedient. Some people are just really type A, and they're really good at being obedient to things. They could go through the motions, but saving faith is what God is looking for. We're kind of getting to the weeds with all this, but there's no way around it. Any questions? Are we on target? Well, if they come up, keep... So, in verses three to five, Moses is told Aaron shall not enter the holy place, you know, but that he shall, excuse me, enter the holy place. And these are the preparations he must follow before coming into the presence of God. Aaron is to have a bull for purification offering and a ram for a burnt offering. Your text will say sin offering there, right? He's going to have a bowl for a sin offering? We looked at that. Again, if you look at the thing, what is all this doing? In that summary from 29 on, verse 29, it's the cleanse. They're going to be cleansed. We saw this. When we look at sin offering back in the sacrifices, in the noun, it definitely means sin. It's katah. In the verb form, it can definitely have a meaning for purification, to cleanse. And it's used that way. If you go back to your notes and look at those sacrifices, and we did the word study on it, It can be a cleansing. So this is Ross's interpretation. Wenham takes the same line. Yes, it is for sin, but look at it as a purification. We are cleansed. Remember? And that's why he goes to this whole thing. Clean, unclean. This is huge in the Hebrew economy. In our economy, not so much. We just use that word atonement and salvation, and we don't think about the implications of all that. So he's going to offer a purification, a sin offering, and a burnt offering, right? The bull and the ram. He has to wash his whole body and put on holy clothes, plain white linen garments, Significance of the white garments is not defined and may represent purity or righteousness. It has also been speculated that the plainness of the garment shows the humility before God, where the colored garments represent authority of the high priest as mediator between God and man. He's going into man. Remember, we'll talk about this, but his first layer, he's offering sacrifices for himself and for his household. This is for the priest. There are two times, really, that he enters and sprinkles the blood. First, he does it for the priest and his household. Then he does it for the people. And he's cleansing the temple. There's a lot going on. Because, remember, we talked about this. The people's sins defile the sanctuary and the temple. And that has to be cleansed. And, you know, you see how the people will defile the land. It's the same thing. It's just uncleanness. Again, there's speculation on both of these. What are these white linens? But they're plain white linen garments, which is kind of interesting when you think about it. Revelation, right? 19, what are the saints going to be clothed in? Right? The angels, they have white garments. The saints will be clothed in white garments. Purity, right? But again, Humbleness, right? We're clothed in Christ's righteousness. So access to God requires full atonement. So this section is like an overview of the ritual procedure given in verses 11 through 28. There is detail given here concerning the two goats is not repeated in the following section. And this may be because the two goats were to be chosen before the sacrificial ritual. So the two goats were to be brought, OK? All of these were to be there before the ritual really began. And the two goats were part of that. Aaron was to offer a bull for his own purification offering and then present two goats to the Lord. Aaron was to cast lots for the goats, one for the Lord, the other for the scapegoat. So here's, I'm going to give you a couple, There are different, well, I'll just read it. Azazel, which is scapegoat, is described in theological word book, the Old Testament, as follows. The actual use of the meaning of the word in Leviticus 16 is, at best, uncertain. So there is. There's a lot of speculation. However, regardless of its precise meaning, the significant dimension is the removal of the sins of the nation by the imposition of them on the goat. In this passage, sin seems to be the apostatized, which is a fancy word, which is to take something inanimate and make it animate, right? Immaterial, make it material kind of a thing. and therefore readily transferable to the goat. Indeed, verses 21 and 22 state that this goat is to bear away the sin of the people. Such a ritual would illustrate vividly the physical removal of defilement from the camp to a solitary place where it would no longer infest the nation. Parallel to the scapegoat can be seen the ritual for a recovered leper. Okay, two birds were selected. One was killed and both the leper and the living bird were touched with his blood. Then the living bird was released. This bird carried away the evil, the leprosy itself, into the open field and then the leper was pronounced clean. This is Brown, Driver, Briggs. This is kind of the standard Hebrew lexicon. Azazel has entire removal of sin and guilt for the sacred places into the desert on the back of a goat. Symbolically, it symbolizes the entire forgiveness. So in verse 16 we read, but the goad on which the lot fell for Azazel shall be presented alive before the Lord to make atonement over it, that it may be sent away into the wilderness to Azazel. That's ESV. American Standard Version, which is the predecessor, this is the first Translation of the New American Standard is based on this text. This is like 1901 or something. The translation here says, but the goat on which the lot fell for Azazel shall be set alive before Jehovah to make atonement for him. to send him away four as a zeal into the wilderness. Now you can see the difference. He has four as a zeal. ESV has two as a zeal. I talked about this a little bit. Kyle takes a different position. And as I went back and looked at this, I kind of agree with what he says, and his perspective will go through this. I think he looks at it from the spiritual side, and the more I thought about it, I think it makes sense. Let me read through it and I'll tell you why some of them had such difficulty with it. Kyle takes a position that Azazel is a person when he writes, the words of one lot for Jehovah and one for Azazel require unconditionally that Azazel should be regarded as a personal being in opposition to Jehovah. We have not to think, however, of any demon whatever who seduces men to wickedness in the form of an evil spirit, as the fallen angel Azazel is represented as doing in the Jewish writings of the Book of Enoch. And this is what a lot of them have troubles with, is that some of them are taking this as like, they're actually taking this putting their hands on this goat, and they're actually putting it on the devil and sending the devil out into the wilderness. But I don't think it's really what he's getting at. But the devil himself, the head of the fallen angels, who was afterwards called Satan, for no subordinate evil spirit could have been placed in antithesis to Jehovah as Azazel is here. but only the ruler or head of the kingdom of demons. So... I just want to, just a little bit, simplify things. I know, and that's what I'm going to... Let me just clarify the two goals. The first goal is for sin offering, because you need death. Right. You need death to pay for the things. It's like burying all the sins of the Jews and then you send it to Azazel. Azazel is a place, it's a desolate place of the wilderness where the ghost goes and it signifies that the sins are forgiven because Yeah, carried away. Right. Carried away. I'm getting confused now. Right. Yeah, no, and this is deep because, and this is what he's presenting here, that the sins were carried away. OK. That's the basic big picture idea. And I think what Kyle is pointing to is that it's not that they're being carried away And his point is they're being carried away to the wilderness, to a desolate place. It's not outside the camp. It's out to a wilderness where there's to a desolate. Think of it as almost no life. Really? On a literal sense, what they were having this goat to do was go to a place where he's going to go to a desert place and he's going to die. So it's like forgiven, sins forgiven. Right, but he's going to die. There's death there. Because there's not life. Because when you think about it, we have two kingdoms. I think this is spiritual. And it's not like Kyle is just taking it just spiritual. Kyle is, trust me, he and Dillich have written a complete commentary on the Hebrew on the whole Old Testament. So he knows the words. He knows the grammar. He's not just shooting from the hip here. But I think it's true. When you think about it, what do we have in the garden, right? This is what came to my mind. In the garden, you had innocents, right? You had Adam and Eve, they're innocent. I mean, who introduces to them, right, the whole sin thing? It's Satan, right? And then you have You have a fall, and then what do you have right there with Cain and Abel? What does God say to Cain after he brings a sacrifice that's not pleading to the Lord? He said, he personifies sin. He says, sin is at your door. I mean, it is a spiritual thing, but it is a thing. Just because we can't see it, we can't quantify it, but it is a thing. And in the New Testament, what does he tell us? Ephesians 6, our warfare is not against flesh and blood. It's against the rulers, the powers, God lets us know. And think about it. They didn't have a lot on this side of the scriptures. At this point, not much revelation is given about the devil. We get much more later. Ezekiel, Isaiah haven't been written. They're not going to be written for hundreds of years. And then even in the New Testament, we're given more revelation. But God doesn't focus on the devil. What he focuses on is he lets us know there is a problem. There is a spiritual problem. There's a warfare. But he tells us, he didn't tell us about the devil. We're not supposed to go out and conquer the devil. We apply the solution. The solution is God. That's what he's been telling us all along. He goes, you're in a sin-filled world. They saw this through all this that we've been getting in Leviticus. Even some of the natural things are causing you to be unclean. Here's the solution. It's me. You know, again, like in Ephesians, he tells us our war is not against flesh and blood, it's against the rulers of powers. And then he goes, what? Put on Christ. It's faith, helmet of salvation, the breastplate of righteousness, the sword of the spirit, the word of God. And tell us what, he goes, here's the problem. Don't go focusing on a problem, you can't defeat the problem. I'm the solution. Here's how you defeat the problem. Me. Focus on me. I think this was kind of a picture. I kind of see where Kyle's coming from. The antithesis here is, what is this enemy? What is this sin? And who is the father of sin? Who is the father of lies? John 844. He says you're under your father's devil. He was a liar from the beginning. Right? Every time he speaks, he speaks a lie. So I'm a little confused then. What would be the purpose then if he was saying Yeah, the sins are... I'm not exactly sure. I haven't thought about that myself. That's why I don't want to make this too big of a thing. Again, the one commentator did say the definition of this is definitely unsure at best. Here is the other thing I thought. God's going to come and he's going to judge the sheep from the goats, right? The goats are going to go to hell, which was prepared for Satan and his angels. Really, there's two kingdoms. You're going to follow the kingdom of this world, which is Satan, or you're going to follow the kingdom of God. There is no neutral territory. Those that are going to hell are going to be following Satan into hell. It was prepared for him. Okay, but it says here in the notice to make atonement, so how is it representing those who are Satan? How does that connect in that it's making atonement? Again, because it's kind of a purging. They're taking their sins The sins of the people will be cleansed because that goat is going to take those sins away. Let's look at this. Isaiah 53, right? Starting in verse 4, Surely our griefs he himself bore. I mean, I'm already, okay? We are placing our sins on Him. He's borne. He's bearing our sins. And our sorrows He carried. We ourselves esteem the stricken, smitten of God, and afflicted. He was pierced through for our transgression. He was crushed for our iniquities. The chastening of our well-being fell upon, were there upon Him. And by his scourging, we are healed. All of this, Christ is going to do. He's going to take those sins. This scapegoat idea, he's going to take our sins away. He's going to bear our sins. And this is why God could see him. As he's bearing our sins, God said, you know, he doesn't look at what happened to him. My God, my God, why have you forsaken me? He's bearing our sins. We're placing them on Him. And He bore it outside the camp? Outside Jerusalem? I get a picture of Christ bearing the sins of us and He died outside Jerusalem. Right, right. So it's like outside the camp? Yes. Actually, what I'm really thinking is like What is God doing, I mean, at that time, because it's just the beginning again, you know, it's in the Old Testament, they really don't know about Christ and all, so why is God doing this? Is it because He is holy and He's teaching them? Because there's a lot of, you know, like, He's just teaching them obedience, and obedience is actually an evidence of holiness, is being, you know, Yeah, and to me, he's teaching me, especially through all this, when I go over and over all this, and I'm thinking, look at how far we are. A year? After a day? Yeah, right. Right. Well, to show them that, again, the New Testament writers in Hebrew says that they realize by having this done over and over again. And remember, not only that, think of the personal aspect. depending on where you were in the thing, you had a priest changeover. You weren't even having the same high priest, right? Because the priest would die. So if you're young and Aaron's old, Aaron's going to go, and then somebody's going to have to replace him. But you see this. And is it a picture? Were they able? The book of Hebrews says they were looking for. It should have had their minds looking forward to a complete cleansing, to a complete atonement, to a Messiah, to a Christ. But again, God has to open your eyes to meditate on that, and then to have the desire to do it. Yeah, if nothing else, Did you all not see your separation between, after reading through all this, your separation between you and God? I do. I'm thinking, wow, you know. Again, I take the holiness of God, we don't comprehend it. The Isaiahs, Maybe the Paul, you know, those who went up and experienced that holy sanctuary. What Isaiah said when he was there, he's going, man, I am ruined. I'm done. Can you imagine John when he saw the glorified Christ, the vision or whatever he saw in Revelation and he fell down? It's like somebody looks through you, you feel porous, and you're going, man, I am a sinner. And that's what this word is trying to bring me to. I assume it brings you to. Did it bring the people to? You have children. Now you're unclean from childbirth for a while. What is that? You told me to refruitful multiply, right? It just shows the separation between the Holy God. Yes. And it shows me more of the detail, more of the depth, like you said. Not only did he take care of the little things, all these little things that we were so separated by, he did it all. We're not going to get through 20, are we? Any other questions? This is huge. It's about time to finish. I'm just glad we don't have to go through this every year. Yeah, yeah. I mean, David told me. Right. But it's a good reminder, isn't it, of what he did for us. Oh yeah. And you know, as Ethan was saying, you know, that we can go to the throne room of grace, right? Hebrews chapter 4. But at the same time, okay, and I've talked about this, you know, we talk about fellowship, being full of the Spirit, And what Peter says about relationships with husband and wives, tells the husband, treat his wife correctly or your prayers will be hindered. I think there's a sanctification. I mean, if I'm living like the devil, doesn't he say in scripture, our prayers won't be heard? There's a sanctification just like In the UK, they approach the sanctuary. They need to be sanctified. But at the same time, I need to be sanctified. I need to be living righteously. I need to be depending on God for grace to help me to live righteously. I think the prayers are answered. There is that responsibility, New Testament, Old Testament. We've got to end it there. Heavenly Father, thank you so much for your