Leviticus chapter six. It is verses one through seven. I'm thinking about another book. Leviticus chapter six, verses one through seven. Really, a continuation of the things we considered the last time. It's the trespass offering, still, through these verses, through verse seven. There's much I need to learn about this. I'll try to state it as best I can in my understanding at this time. I'd like to point out a difference. The difference between this trespass offering and the sin offering that we studied about in chapter four, that sin offering is the discovery of the issue of sin against the commandments of the Lord. We were ignorant, or particularly, specifically, Israel was ignorant of the commandments of the Lord, and then they became aware of them. And so there was an offering for sin. Whether it was the priest, the congregation, the ruler, or any of the common people, there was a sin offering. Satisfaction by this sin offering is generally depicted by imputation of guilt, the hands laid upon the sacrificial animal, and the death of the chosen and unblemished victim. You'll always notice it's by mediation. By mediation here, there is sprinkling of blood, anointing of blood, and pouring out of the blood of this animal. A special portion offered on the brazen altar, we refer to the special fat that was inside, and the kidneys and the call. That special portion is offered upon the brazen altar, and then the consummation of the remainder, of the sacrifice is burned outside the camp. And this offering in Hebrews, we're really told clearly the reach of this or what it does. In Hebrews chapter 13, verse 10, through verse 13, the type shows that Christ put away sins with the end or the goal that his people might become identified with him. That's what I believe this text mainly shows us. He says, the Apostle Paul writes, we have an altar whereof they, I believe they means unbelieving Israel who have remained under the law. Wherefore, they have no right to eat which serve the tabernacle as long as they remain under this old system of the law. For the bodies of those beasts whose blood is brought into the sanctuary by the high priest for sin, referring to the sin offering, are burned outside the camp Wherefore, being that sins are forgiven, is the idea, I think, wherefore, Jesus also, that he might sanctify the people with his own blood, suffered outside the gate, with the end to what? That we might come out to him from the law, specifically, meant in reference to the Israelites, because that's what he says here, verse 13. Let us, those of the believing Jews, let us go forth, therefore unto him, outside the camp, bearing his reproach. So the whole thing about the sin offering, sins are put away, and we, Israel, is in faith to come out to Christ and leave the things of the law behind. It does have application to the saints of God that we would in that same way bear his reproaches, identifying with Christ. He is our sin offering. But now the trespass offering is the discovery, if you might recall, it's the discovery of personal defilement because of offense. And I know it's called sin, but it's referring to offenses that might not have otherwise been sinful acts, not necessarily against the commandment of God, but we have caused some kind of an offense to the Lord and the service or to others, which is what we find in this chapter. So it's a discovery of personal violence because of offense or fault against the Lord. As we read so far, this offering is distinguished from the sin offering because of, you'll notice the word confession, a confession and restoration. The injury, so far as we've read, against the Lord is brought to a resolution. The offense is caused to rest by restoring, a restoration. So in this chapter, the trespass offering continues. In this type, through the sacrifice of Christ, not only do we have the forgiveness of the punishment due for transgressing the law of God, but there is provision through Christ for an offender to be cleansed from the pollution of sin and restored to a previous state of purity through a confession of the specific sins and a restoration of the wrong committed. By so doing, The breach in fellowship with God and men is restored. We cause a breach in fellowship, not just with the Lord, sometimes it's just him, but with one another. And that's where the trespass offering comes in. And I believe it's parallel with 1 John verse 12. chapter 1 verse 9 if we confess our sins he's faithful and just to forgive us our sins he's speaking to the people of God who need cleansing who need forgiveness and cleansing and to cleanse us from all unrighteousness and that refers to the pollution that we incur for acts of unrighteousness Right with that, just a few verses earlier in this 1 John 1, verse six, if we say that we have fellowship with him and walk in darkness, we lie and do not the truth. So there is a remedy for this for the people of God. So just consider these verses very briefly. And the Lord spake to Moses saying, If a soul, now we've seen ignorance, the commission of sins ignorantly, but now we see very purposeful acts done. I mean, it's amazing, but I gotta tell you, I've done these things and I think most of you, if not every one of us has done these things as well. committed a trespass that's like this. And we would say, how in the world would an Israelite do such a thing to a fellow Israelite? And I have to ask myself, how in the world, when we read these things, would a brother in Christ do something like this to another brother in Christ? And yet it does happen. We've got to face it. You know, not just you are the ones that do that, but we preachers do these things as well. And we need to do what the scriptures teach us, all of us, to confess our sins and to ask the Lord for cleansing and make restoration. When we cause an offense to make a restoration, every one of us that does this has the same commandment. Notice this, the Lord spake to Moses saying, if a soul will sin and commit a trespass against the Lord and lie, he deals falsely. with his neighbor, in that thing which was delivered him to keep, or in fellowship." It sounds to me like, the best I can understand this is, I've been committed with a trust by you, and I have abused that trust. That's how it fits to me, and it makes perfect sense like that. And more, or in a thing taken away by violence, an act of, really, robbery. That's what the word is translated in other places. Or has deceived his neighbor. or have found that which was lost and lies concerning it, and go so far as, what? To swear falsely in any of these, any of all of these that a man doeth sinning therein, then it shall be because he has sinned and is guilty, that he shall restore. The word is, I like to make sure I understand the meaning here. It means to return that which he took violently away. You saw, we just read what it means to be taken violently from our neighbor. There is a distinction that we could make in just a moment. It's different than the criminal who might break into a house and steal your goods. That man has another issue under the law. He's to pay fourfold. Now this, we will find there is a restoration in the principal issue and then a fifth part added to it. So it is different than the criminal acts. These are things that might not necessarily be so brought before necessarily, but they could be, we'll use that in a moment, brought before the law to have it settled, but not necessarily so. Verse five, Or all that, is that where I left off? He got it. Verse four, then it shall be, because his sin is guilty, that he shall restore that which he took violently away, or the thing which he hath deceitfully gotten, and extortion is the idea, or that which was delivered him to keep, or the lost thing which he found, or all that about which he has sworn falsely, making sure we understand what this trespass offering will cover, he shall even restore, that is to settle it. It's the Hebrew that could be translated as peace. So it is brought to rest. It's gonna be restored in the principle, the main part. that which we have wronged our neighbor is restored, and shall add the fifth part more thereto, like a tax or a levy of sorts of say 20% added to that for hurting our neighbor, and give it to him to whom it appertaineth. in the day of his trespass offering." Now, we don't read it again, but I'm of the conviction that this assumes, it actually necessarily does assume confession is made to the one we've wronged, or they've wronged in particular. I keep bringing us into it because I think there's a New Testament application we can make. The entire matter here assumes confession. In order for these matters to become settled, there must be confession of the offense to the Lord. and to the one that's been trespassed. Now that's important. Now there's a principle here that King Solomon teaches us in Proverbs 28 verses 13 and 14. I don't want to isolate this because these two verses I do think go together. I don't think we should break them apart. He that covereth his sins shall not prosper. It's got to be dealt with. But whoso notices, confesses, and forsakes them shall have mercy. Now, happy is the man that feareth always. But he that hardeneth his heart shall fall in a mischief. We only make things worse. The Israelite only made things worse when he refused to do what the Lord commanded. And that's how it is for us. When we harden ourself against the commandments of the Lord Jesus, we make things more difficult and we cause ourselves even more trouble. And not necessarily is the one that we've offended continued to be hurt. They might go on with their life. They might have rightly put it away. And we're the only ones under the sun that are struggling with the offense that we have created. We're the ones that are hurt for the mean, for causing offense. Yes, offense does hurt my brother. It can. But I tell you, When we harden against the Lord and the Lord works in the one that's been offended, they're going to be able to go on. I guarantee you they'll serve the Lord and we're hung up and we're losing time. We're wasting our life. This is a whole lot easier to say than to do. I have real trouble with it. It's a whole lot easier to go talking about it and boo-hooing to somebody else instead of going to the one that I've hurt and look him right in the eye and say, I'm so sorry, my brother. I'm so sorry, my sister, for the offense that I've created. They might I've seen it. They might go, I don't know what you're talking about. See, I've been the one struggling for so long under that weight. When I should have taken care of it when it first was committed. This is so convicting. The trespass offering, the trespass, the offense, the fault has damaged the neighbor by defrauding him here. Somehow he's cheated or deceived his neighbor, his brother. So the offender is to restore not only the complete value of that which he had defrauded his neighbor, but he's got to add a fifth part to it. In verse six, he shall bring his trespass offering to the Lord, a ram without blemish, out of the flock, with thy, referring to Moses, estimation. He says, it's worth this much, for a trespass offering unto the Lord, and the priest shall make an atonement for him before the Lord, and it shall be forgiven him for anything, read it, for anything of all that he's done in trespassing therein. So I'll mention a couple of things and we'll be finished. So the thing, the disorder created by the offense between one Israelite and his brother is brought to peace between the Lord and the brother, the brethren. The matter is put away not to be brought up ever again. There's a good rule here that applies to us, which carries over to the New Testament. In the following text, I want you to turn to Matthew chapter five. We're gonna begin with verse 21. In the following text, the implication is that there is one that has offended another by some act, that needs to be brought to rest. But rather than reconciling himself to his brother, he goes on in his external and seemingly religious service. Notice, Jesus, remember, we've seen this again and again and again, he's correcting an error that the Pharisees have in interpreting the law. He says, you have heard that it was said of them of old time, thou shalt not kill, an external act. That was their emphasis. And whosoever shall kill shall be in danger of the judgment. But I say unto you, this is the real issue of the law, that whosoever is angry with his brother without a cause, shall be in danger of the judgment. And whosoever shall say to his brother Araca, shall be in danger of the council. But whosoever shall say thou fool, shall be in danger of hell fire. Therefore, if you bring Thy gift to the altar. Again, an external act, a religious act. And there rememberest that thy brother hath ought, he holds something against you. Leave there thy gift before the altar and go. It's a commandment. Undertake this. Go thy way first. Before you can offer this gift, first be reconciled. And the word is to be changed thoroughly about this matter. Be reconciled to thy brother and then come and offer thy gift. There's no gifts to be offered with an offense unsettled. That's what he shows us. He says, and he goes on, agree with thine adversary, this one who has now become your opponent. Agree with your adversary quickly. Notice wiles, or until thou art in the way with him. In other words, do all that you can to resolve this matter. at any time the adversary, this one who is my brother, that has now because of offense become my opponent, lest at any time the adversary deliver you to the judge, and the judge deliver you to the officer, it becomes like a criminal offense, and thou shalt be, and thou be cast into prison. Now, this is talking, the Lord talking to brethren here. Verily I say unto thee, thou shalt by no means come out thence, till thou hast paid the uttermost farthing. Now, clearly the offense is legitimate. It should be speedily resolved. It could have been. And the injury restored, or the injured restored. Refusing to make restitution, Listen, we've just said this in so many words, refusing to make restitution could cost far more than it would have had there been a willingness from the very beginning to make amends. And many Christians are forthcoming about their own goodness. Why? Proverbs 20, verse six, most men will proclaim every man his own goodness. but a faithful man who can find. It's a hard thing to make right what we've wronged, but the faithful man will do it. They will, but there is a better way. Too many are averse to confess in their faults to one another because of what? Pride. That's exactly right. And what is that? It is a lack of humility. I must sometimes look my brother square in the eye and say, I've wronged you and I'm sorry. And if I need to make restitution of something that it involved, do it until he's satisfied. I want to thank the Lord that he has provided a means for those who suffer abuses that are on the other side of the offense. He's provided a means for those who suffer abuses by unrepenting brethren, hard-hearted brethren, so that they do not have to live under the circumstances. If a brother refuses to write what he has done to you, you're not left without recourse. What recourse do we have? Let it go. That's really it. Let it go. The Lord will take care of the matter. Some of the saints of God will never learn to say, I'm sorry. Those are hard words to say. If you don't think so, when was the last time your beloved said that to you? They're hard words to say. Probably the last one we want to say them to is our mate. Preachers can become very, very hard and never say, I'm sorry. Jesus said in Matthew 6, 14, if you forgive men their trespasses, he said, men have trespassed you. If you'll forgive men their trespasses, your Heavenly Father will also forgive you. But if you forgive not men their trespasses, neither will your Father forgive your trespasses." He's talking to the ones that were offended. We've got to forgive. Christians who will live as Christ directs them to will not be under the circumstances. They will not let The faults of others run or ruin their lives. How is that? Well, those have learned to put it away, regardless of what the other person does. Now, that doesn't alleviate the one who's caused the offense. They're going to struggle and go on and on and on. They've got to deal with it. I want you to notice in 1 Corinthians chapter 6, this is a very specific offense that's been created. The church of Corinth has some real issues and I think this helps see just how this works. In 1 Corinthians 6 verse 1, dare any of you, Paul says to them, having a matter, something, some work, some business, something has taken place. Having a matter against another, go to law before the unjust and not before the saints? Do you not know that the saints shall judge the world And if the world shall be judged by you, are you unworthy to judge the smallest matters? In matters between brethren, the saints should never have to stoop, so that the world comes in and makes a judgment between us. How low that is when we have to do that. He says, know you not that we shall judge angels? How much more things that pertain to this life. Well, it ought to be that way. If then you have judgments of things pertaining to this life, he says, set them to judge who are the least esteemed, those that are the most unprejudiced about the issue. Don't get up. of someone that agrees with you to go out and see a brother about this matter. That's not going to help it because all we've done is we've gotten biased judgment to bring this issue trying to bring it to a resolution and it won't happen. We as the saints of God should be able to, when we come into difficulties, if we have to strive with this matter, don't go to the world to find a resolution, but at least we ought to find unprejudiced brethren who can really sit down and discount who I am and who you are and listen to this matter and say, this is what I think you guys need to do. I think that's what he's saying here. Set them to judge who are the least esteemed in the church. He says, I speak this to your shame. Is it so that there's not a wise man among you? No, not one that shall be able to judge between his brethren But brother goes to law with brother, and that before the unbelievers. Now, therefore, there is utterly, there is a real fault, completely a fault, a diminishing of your status as saints of God, who would judge angels, and you're stooping to have the world help you out of something that you really should have been able to resolve here in the privacy of our fellowship. There's an utter fault among you because you go to law one with another. Why do you not rather, and here's the, you let it go, here it is. Why do you not rather take the wrong? Why not rather be wronged as to do this in the courts of the world? That's the question. Why do you not rather suffer yourselves to be defrauded? Why not rather be defrauded or take the loss of what it was, that was properly yours, why not resign that as it's just the will of God, I'll suffer this and go on. Why not? It's certainly the better way to go. He says to them, nay, you do wrong and defraud and that your brother not only had the offended offended, but the offender not only had the offender offended, but the offended has offended also. It's on both sides of the matter. Know ye not that the unrighteous shall not inherit the kingdom of God, and we're calling them in to make judgment. He says, be not deceived. Neither fornicators, nor adulterers, nor adulterers, nor effeminate, nor abusers of themselves to mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners shall inherit the kingdom of God. The conduct of the believing must rise above the conduct of the world. Yes, I agree, and you do as well, that the offender should make restitution for the wrongs he's committed against his brother, but also the offender should have done right by releasing the matter for the glory of God to show Christ through suffering. I'll tell you, it doesn't even need to be asked who, who of these two glorifies Christ most? It'd be better if we hadn't caused offense. But if we cause offense, we have the duty to make it right. But if we won't, the other brother, he shows the real power of grace by letting it go. And that's a good thing. The issue of the law didn't help. In this case, it doesn't. The issue of the law doesn't help the guilty party act in obedience to the commandment here we've read. It only pointed out what he was to do. Christians have the rule of Christ working in their hearts, which would lead us to repentance for the offense, but also, when necessary, to suffer the loss. For both to refuse to act upon the word of God as it applies to their case is a complete breakdown in the principle of the grace of God among his people. and close with reading this scripture, turn to James chapter 3. We end up with humility. From whence come wars and fightings among you, he asked the dear saints. Come they not hence even of your lusts that warn your members? You lust and have not. You kill and desire to have and cannot obtain. You fight and war, yet you have not because you ask not. You ask and receive not because you ask amiss that you may consume it upon your lusts. I was reading someone recently said, pray, I've got to have this. This is so important. On and on and on they went. And I never read a word that says that the Lord will. How sad. It might not be the will of God that we have such and such. It's just the way it is. We've got to be able to come to a place where we're able to accept, if I could say it like that, the will of God. And this kind of falls right here. You adulterers and adulterers, know you not that the friendship of the world is enmity with God? Whosoever, therefore, will be a friend of the world is the enemy of God. Do you think that the scripture saith in vain, the spirit that dwells in us lusts to envy? What? But he gives more grace. Wherefore, he says, God resists the proud, but gives grace to the humble. Submit yourselves, therefore, to God. Resist the devil, he'll flee from you. Draw an eye to God, and he'll draw an eye to you. Cleanse your hands, ye sinners. Do righteousness, is what he's saying. Purify your hearts, you double-minded. Live without guilt. Be afflicted and mourn and weep. Let your laughter be turned to mourning and your joy to heaviness. Humble yourselves in the sight of the Lord and he shall lift you up. Now, close with this. These things are written for our learning. to correct us so that we'll live like Christ would have us live. How we relate to one another is important to our witness of Christ in this assembly and in this community. In the behalf of Christ, Be sensitive and quick to settle offenses and forgive one another. That's it. Thank you.