Book of Hebrews - Ch. 9, Vs. 1-28 (05/02/2021)

Park Meadows Church

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This morning, we're going to eventually get to Hebrews 9.

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But before we do that, I'm going to read a section out of Hebrews 8, then a section out of Romans, and then a section out of Genesis, and then we'll get to Hebrews 9.

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But Hebrews 8, starting at verse 7, For if that first covenant had been faultless, then should no place have been found for the second.

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For finding fault with them, he saith, Behold, the days come, saith the

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Lord, when I will make a new covenant with the house of Israel and with the house of Judah, not according to the covenant that I made with their fathers, in the day when

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I took them by the hand to lead them out of the land of Egypt, because they continued not in my covenant.

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And I regarded them not, saith the Lord, for this is the covenant that I will make with the house of Israel after those days.

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Those are going to be a new covenant. I will put my laws into their mind, and I will write them in their hearts, and I will be to them a

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God, and they shall be to me a people. And they shall not teach every man his neighbor, and every man his brother, saying,

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Know the Lord, for all shall know me, from the least to the greatest.

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For I will be merciful to their unrighteousness, and their sins, and their iniquities

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I will remember no more. And in that, he saith, a new covenant he hath made, the first old, now that which decayeth and waxeth old is ready to vanish away.

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So there's two covenants. There's the old covenant that's finished and is ready to wax away, and there's the new covenant.

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And there's one interesting thing that I would like to point out and have you focus on. For all shall know me, from the least to the greatest.

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There'll come a time when every Jew will once again know that God, that Jesus is the

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Lord. And they'll know that because what did He say? I will write them the laws.

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I will put my laws in their mind, and write them in their hearts, and I will be to them a

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God, and they shall be to me a people. That's after this old covenant is done.

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That's the Mosaic covenant that He's talking about, the one that's old, the covenant that is now decayeth and waxeth old and is ready to vanish away.

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That's the old covenant. That's the Mosaic covenant. And within two years of the writing of this book, the temple was destroyed.

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There was no place to offer sacrifices, and the old covenant was gone.

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Let us pray. Most gracious Heavenly Father, thank you for this day, and thank you for all the goodness that you have given us.

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Thank you for the protection, for the wall of protection that you have had around us individually, and that you have had around this country as a whole.

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Thank you for protecting us in the past and continue to protect us in the future. But we know there's coming a time when you will no longer protect us collectively, but even at that time we know that you will protect us individually.

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Protect us and keep us. Go through the services today. Continue with the rest of the services and continue with us for the following week.

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In Jesus' name we pray. Amen. So we have a new covenant.

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And that's a good thing. It's a good thing on several fronts.

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First, and most importantly, the old covenant could not save anyone.

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The Mosaic covenant could not save anyone. It could only point out how much every man needed salvation.

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Second, the old covenant was earthly. The old covenant dealt with earthly matters, whereas the new covenant is heavenly.

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Third, the old covenant was temporary, but the new covenant will last forever.

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And then there's a fourth, and this one is of utmost importance to most of us, maybe to all of us.

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Provision has been made to allow Gentiles to partake in the new covenant.

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You know the Gentiles could not take part in the new covenant, in the old covenant. In order to take part in the old covenant, a non -Jew had to become a

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Jew. And there were provisions for that, but in order to partake you had to be a Jew. That was one of the issues that Paul had to deal with in the

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New Testament time, in the kind of between times, when there were people, the

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Judaizers he called them, that wanted everybody to have to become a Jew, in addition to all the things of the new covenant.

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Now, Brother David, over the past several weeks, has been teaching Romans 11. Before we begin

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Hebrews 9 this morning, I'm going to tiptoe through Romans 11, hoping not to trample too much on his sermon.

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So I'm going to skip some stuff, Brother David, and hopefully I won't muddle up your sermon too much.

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But we do need one thing out of this, and that's why I'm going to read it. I'm going to start actually with verse 1, read a little and then skip some and read some more.

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Here's what's important to me this morning, not to Brother David this morning,

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I hope. He dealt with this last week, I'm sure. In fact, I know he did last week, and I can probably touch on the stuff he dealt with last week.

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I say then, hath God cast away his people? And he answers it right then,

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God forbid. But then he goes down to the next verse and he says, God hath not cast away his people which he foreknew.

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Now a lot of us fail to read that last clause, which he foreknew.

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Did he cast away any Jews? He cast away a bunch of them, but he cast away none that he foreknew.

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What ye not, that means no. Know ye not what the Scripture saith of Elijah, how he maketh intercession to God against Israel, saying,

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Lord, they have killed thy prophets, and dig down thine altars, and I am left alone, and they seek my life?

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But what saith the answer of the God to him? Here's his answer. I have reserved to myself seven thousand men who have not bowed the knee to the image of Baal.

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Even so, at this present time, now he's gone back. He's gone back to the present time.

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The time of the New Testament. The time that Paul wrote the letter to the

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Romans. Even so then, at this present time, there is also a remnant according to the election of grace.

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So who of the Jews at this present time that Paul is talking about, who of the

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Jews are not cast out? The same ones that were never cast out.

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The elect ones, the chosen ones, the elect. And then

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I want to skip down to verse 7 and say, What then? Israel hath not obtained that he seeketh for, but the election hath obtained it, and the rest were blinded.

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In that verse, he's talking about Israel. He's talking about the Jews, and he says, All of the Jews have not obtained that which he seeketh for, but the election hath, the chosen ones, the elect, have seen it.

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The rest are blinded, so they can't see it. Then verse 11,

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I say then, have they stumbled that they should fall? The ones that stumbled?

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God forbid. But rather through their fall, salvation is come unto the

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Gentiles, for to provoke them to jealousy. Salvation to the

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Gentiles, to provoke the Jews to jealousy, to emulate what the

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Gentiles were now doing. That's the verse I really needed.

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Through their fall, salvation is come unto the

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Gentiles. What that means is you no longer have to be a Jew to participate in the new covenant.

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In the old covenant, you still have to be a Jew. Well, maybe.

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For I speak to you, Gentiles, thou wilt say, Oh, he has talked about the grafting of the wild branches of the olive tree into the new tree.

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And what happened is when the tree got old, some of its branches become unproductive.

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And so the farmers would cut those branches off and replace them with branches that they got from another place.

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Now, if they got the other place from the wild branch, that wild branch would still bear fruit. For I will say then, for I speak to you,

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Gentiles, thou wilt say then, the branches were broken off that I might be grafted in.

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Well, because of unbelief, they were broken off. And thou standest by faith.

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But be not high -minded, but fear. For if God spared not the natural branches, take heed, lest he also spare not thee.

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Behold, therefore, the goodness and severity of God. On them which fail, severity.

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But toward thee, goodness, if thou wilt continue in his goodness.

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Otherwise, thou also shall be cut off. And they also, if they abide not still in unbelief, shall be grafted in.

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For God is able to graft them in again. And then I skip down to the verse that Brother David left off with last week with a supposition, with a question, that he labeled as maybe subject for table talk.

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And I'm going to say I'm still table talking. For I would not, brethren, that you should be ignorant of this mystery, lest ye should be wise in your own conceits, that blindness in part is happened to Israel until the fullness of the

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Gentiles be come in. Now, Brother David, I did go back and check all week on all of my commentators to what they all thought that meant.

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And every one of them thought what I told you about over there, it seemed like it meant.

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It seems like it meant until the ever last Gentile that was going to be saved will be saved.

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And he said, you didn't think that anymore. And I agree with you. And I agree with you more today than I did last

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Sunday when I still agree with you. What's happening is not to be saved.

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What happens is what it's talking about is the covenant by which God is interacting with people.

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For a time, the conduit through which Jesus acted and interacted with men was through the

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Jews and through the old covenant. You had to be a Jew, and then you could partake in the old covenant.

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Then there comes a time later, the church age, when the conduit has changed and the role of the

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Gentile and the Jews kind of flipped. In the Old Testament, mostly

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Jews, a few Gentiles. In the church age, mostly

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Gentiles, but a few Jews. They were still a remnant.

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Now, you need to understand, all of the elect are always His, always, without exception.

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But then it goes on to say, and so all Israel shall be saved, as it is written. There shall come out of Zion the

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Deliverer, and he shall turn away ungodliness from Jacob. Now, how

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I read that is there will come a time when the church is no longer the conduit through which

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God interacts with man. At that time, the Jews will become that conduit, and at that time, every last

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Jew on the face of the earth will be saved. That is an awesome thing, and I believe that's what the

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Scripture is saying. Is that what you think? That's what

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Brother David thinks, I think. I've not seen any commentator who agrees with that,

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Brother David. But that doesn't mean that you're wrong. Now, here's what

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I said. In a nutshell, this is what that passage, what

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I take out of this passage that relates to today. God has never and will never cast away

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His elect. There has never been a single elect that was cast away. What Paul is really addressing is man's interaction with God.

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And you might understand this. God's elect were always able to interact after a fashion with Him, even before the

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Abrahamic covenant. What about Abel?

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Was Abel able to interact with God? Was he able to give a sacrifice to God? Yes, and he gave a sacrifice that pleased

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God. What about Cain? He offered a sacrifice, but the

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Lord rejected it. What was the difference? Well, if you want to boil it down to the very minimum,

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Cain was elect. No, Abel was elect and Cain was not.

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God's elect were always able to interact after a fashion with Him, even before the unconditional covenant with Abraham.

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And that's the covenant upon which the final or the new covenant is based. Now, I want to go to Genesis and read what

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God promised to Abraham. And He made this promise several times, but I went to Genesis 22, verse 16, because it had all the things that I wanted in it in three verses.

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Starting at 22, verse 16. By myself

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I have sworn, saith the Lord, for because thou hast done this thing and not withheld thy son, thine only son.

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See, he had been called to sacrifice his son, and he took his son to the altar, and he was ready to slay his son, his only begotten son, and the

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Lord eventually provided a ram to be slaughtered in his son's place.

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Because thou hast done this thing and not withheld thy son, thine only son, that in blessing

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I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven and of the sand which is on the seashore.

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And in thy seed shall possess the yate of his enemies.

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And in thy seed shall all the nations of the earth be blessed, because thou hast obeyed my voice.

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Now, Paul goes on to let us know that in this particular case, in thy seed, that seed is singular, not plural, and that that seed is not just all of Abraham's offspring.

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That seed is a particular seed. That seed is Jesus Christ Himself. That it is

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Jesus Himself that will bless all nations. But that doesn't happen right now.

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That didn't happen in Abraham's time. Before that, the

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Law and the Mosaic Covenant would be the conduit through which man might have some limited interaction with God while at the same time being kept separate from Him.

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The Old Covenant allowed some contact, some interaction with God, but provided a separation.

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So this morning, we're going to go to Hebrews 9 and continue our look at the author's comparison of the

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Mosaic Covenant to the Final Covenant. So here we go. We're finally to Hebrews 9, verse 1.

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Then barely the first covenant, that's the Mosaic Covenant, also had ordinances of divine service and a worldly sanctuary.

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Now what's that saying? The Mosaic Covenant had divine laws, but it was laws planned for an earthly service.

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It was not laws that were planned for the heavenly experience later.

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This was how man worships God on the earth at the time between the establishment of the

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Mosaic Covenant when Moses came down off the mountain with instructions on how to worship and how to build the tabernacle.

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He had blueprints, how to build the tabernacle and how to worship. And you went through this process, and every part of the blueprint tells us something about God and His relationship to man.

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That's where we're going. And now we're at verse 2. And again, if I don't go the right way.

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For there was a tabernacle made. Now, how did they make it?

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Well, they made it. The men made it. The men built it. Artesians made it. Men built it.

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They built it according to a blueprint given them by Moses when he came down off the mountain.

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And here's what's contained in the blueprint. For there was a tabernacle made.

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The first we're in was the candlestick and the table and the showbread, which is called the sanctuary.

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So at least this tabernacle contains two things. The sanctuary, which we call the holy place, and the tabernacle was made.

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I always said that. The tabernacle was made by men following the instructions of Moses that Moses received from God while he was on the mountain.

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He comes down and they build the tabernacle according to his instructions. The first room of the tabernacle, the sanctuary, that's the first room.

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It's the part of the tabernacle that is accessible to the priest on a daily basis.

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Every day, if you went to the temple or to the tabernacle, you would see people.

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And if you went inside into the first room, you would see priests there every day.

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And what they were doing would they be offering sacrifices for themselves and for the people.

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And they were there every day. So the holy place, the first room in the tabernacle, that's the part of the tabernacle accessible to the priest on a daily basis.

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Anytime you go, there'll be a priest there. And after that, and after the second veil, the tabernacle, which is called the holiest of all.

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Sometimes we call it the holy of holies, the most holy place. So we have the holy place, that's the outside room, and we have the holy of holies, the most holy place.

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Now that most holy place was separated from the holy place by two things, by a veil and by a golden censer.

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Now, the Hebrew puts the golden censer in the most holy place, but actually it was on the boundary.

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It was part of the boundary separating the holy place from the most holy place. When you went into the holy place, you could see the golden censer and you could see the veil.

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And those two things allowed you to go no further. And after the second veil, the tabernacle, which is called the holiest of all, which had the golden censer and the

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Ark of the Covenant overlaid round about with gold, wherein was a golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant, and over it the cherubims of glory shadowing the mercy seat of which we cannot now speak particularly.

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Now, I've already said this, but I'm going to say it again. Strictly speaking, the golden censer was outside the veil, but together with the veil formed the boundary separating the holy place from the most holy place, and thus symbolically representing the separation between God and man.

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You could go so far, but no further. That was the boundary, the censer and the veil.

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Now, as a side, do you remember one of the things that happened when

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Jesus was on the cross and when He died? The veil was split, and it was split from the top to the bottom.

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So at that point, there is no longer a wall of separation. Now there is a way to God, and that's what

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Hebrews is alluding to, the way to God that up until now has been unavailable.

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Up until the time that Jesus died on the cross, all that could be done was sacrifices could be made on earth and pushed back the payment until there was somebody worthy of paying it.

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So this is symbolically separating God from man. Verse 6,

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Now when these things were thus ordained, the priest went always into the first tabernacle, accomplishing the service of God.

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That's redundant. The priest could go into the tabernacle, but they could go only so far as the veil and no further, no farther, except for the high priest.

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But there was limits on him. The high priest could only go in once a year.

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Not any priest, only which one? Only the high priest. Only the high priest, and then only once a year, and even then, only after completing an elaborate set of rituals.

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Verse 7, But into the second went the high priest alone, once every year on the

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Day of Atonement, not without blood, which he offered for himself and for the errors of the people.

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So the first thing he had to do was make a sacrifice of blood for himself. And the next thing he did was he made it for the people.

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So there will be a way to approach God. But as long as we are under the first covenant, the way will not be available.

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Now, I need to point out this, and Brother David also made this clear to me a couple of weeks ago as he went through.

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Well, we've always agreed to this. There are three kinds of people in the world. If we divide it this way, not counting

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Jews and Gentiles, there are only three types of people. There's saved sheep, there's lost sheep, and there's goats.

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Those are the three kinds of people. Now, of those sheep, some are Gentiles and some are

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Jews. Of the goats, some are Hebrews and some are

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Gentiles. I think I got all that cluttered. But there's of every kind.

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So now we are to verse 7, 8.

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The saved sheep are presently, whatever the time is, today, if you are a saved sheep, you are under the final covenant.

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You're under the new covenant, and you have access to God. You don't have to go and ask

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Brother David to pray for you. You don't have to come to me and ask me to pray for you. If you're a saved sheep, you have access directly to God through Jesus.

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That's why we say, in Jesus' name we pray, because our access is through Jesus. The lost sheep are currently under the

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Mosaic covenant. They're still under the old covenant, and they will remain there until they become saved sheep.

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While they are under the Mosaic covenant, they do not have direct access to God. When will they gain that direct access to God?

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When they become saved sheep. But there will come a time when they're no longer lost, and then they will have access.

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Now the goats do not have access. They will never have access.

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They are separated from God for all of eternity, and what's really sad is they don't even care.

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Verse 8. And the Holy Ghost, this signifying that the way into the holiest of holy was not yet made manifest while the first tabernacle was yet standing.

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How long did the first tabernacle stand? Until it was destroyed. Now, it wasn't destroyed when

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Jesus died. Symbolically it was. It was not destroyed until about two years after the book of Hebrews was written when the temple was destroyed and the sacrificial system available at that time was no longer available.

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Furthermore, as long as the temple stood, no one had access to God, and all had to wait.

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John MacArthur said this. The Levitical system did not provide any direct access to God.

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Rather, it kept them away, had to be provided another way, and that's the primary lesson which the

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Holy Spirit taught concerning the tabernacle. It teaches us how inaccessible

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God is apart from the death of Jesus Christ. And the

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Holy Spirit was indicating that there was no way to God in the ceremonial system.

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Moreover, I'll add this, only Christ could open the way, the way to God.

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And there is no other way. John 14 tells us this.

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Let not your heart be troubled. You believe in God, believe also in me. This is

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Jesus speaking. In my Father's house are many mansions. If it were not so,

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I would have told you. I go to prepare a place for you. And if I go to prepare a place for you,

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I will come again and receive you unto myself, that where I am, there ye may be also.

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And whither I go ye know, and the way ye know. Verse 5,

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Thomas saith unto him, Lord, we know not whither thou goest, and how can we know the way?

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And Jesus told him. And in the process of telling, Thomas tells us,

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I am the way, the truth, and the life. No man cometh to the

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Father but by me. And we've talked about that several times.

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There is no other way to the Father outside of Jesus Christ.

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There is no second way. There is no alternative way. It's not every man can find his own way.

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That's what the Tower of Babel was all about. Man trying to find his way to heaven, and you understand what happened there.

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Always when men try to find their own way to heaven, they fail. Verse 8, the

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Holy Spirit signifying that the way unto the holiest of all was not yet made manifest while the first tabernacle was yet standing.

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The first tabernacle, which was a figure or a pattern for the time then present in which were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to the conscious.

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Now, the sacrifices of the Old Testament did not remove the guilty conscious of those people who made the sacrifice, nor did it provide for them full forgiveness for their sins.

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It was only symbolic of something else that would, namely

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Christ. This is John MacArthur, and he goes on to say, The conscious is a divinely given warning device that reacts to sin and produces accusation and guilt that cannot be relieved apart from the work of God.

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So you'll get no satisfaction from your guilty conscious apart from the work of God.

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At the time of salvation, it is quieted from its convicting ravings, but it's not deactivated.

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So just because you're saved doesn't mean you lose your conscious. Rather, it continues its work warning the believer about sin.

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So don't worry. If you do something and you recognize that what you did was wrong and you feel guilty for having done it, you have a way.

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And what's the way? Through Jesus Christ. You pray, you ask His forgiveness, and He is faithful to always forgive you of all of your sins.

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And you know what? He'll even forgive you of the sins that you didn't remember to ask for.

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When you ask for forgiveness, He doesn't just forgive that one sin that you did. He forgives all the sins that you've done.

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He forgives you of all of them. But when you have a guilty conscious, that's just a sign that God is working in you through the

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Holy Spirit to tell you that what you're doing is wrong. What's sad about today is we have lost our sense of a guilty conscious.

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We have gotten to the point that we say, well, if it feels right, do it. If you want to do it, do it.

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God would not keep you from doing what you want to do. Verse 10, which stood only in meats and drinks and diverse washings and carnal ordinances imposed on them until the time of reformation.

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Now, I think that's pronounced reformation, not reformation. The Mosaic covenants regulated visible actions without changing the inner man.

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Reformation or reformation, the Greek term means restoring

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Christ. The reformation is the new covenant, and its application is available to whom?

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Only saved sheep. Now, if you're a lost sheep, you will become a saved sheep, and at that time, the new covenant is applicable to you.

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Verse 11, but Christ being come a high priest of good things to come by a greater and more perfect tabernacle not made with hands.

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That is to say, not of this building, not of the temple, not of the tabernacle. Christ is the high priest presiding in the new tabernacle, the tabernacle in heaven.

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Heaven, a tabernacle made without the hands of men.

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Neither by the blood of goats and calves, but by his own blood, he entered in once into the holy place, having obtained eternal redemption for us.

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Not an animal sacrifice as prescribed by the Mosaic covenant. That would not be sufficient.

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But a more perfect sacrifice, if you can say more perfect. I told some of my students just last week, you can't be more than perfect.

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If you're perfect, you're perfect. But a perfect sacrifice, a sacrifice of his own blood, and with perfect results, eternal redemption.

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For the blood of goats and bulls and the ashes of a heifer sprinkle on the unclean sanctify to the purifying of the flesh.

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What he's saying is, even the imperfect sacrifice, according to the Mosaic covenant, purifies the flesh.

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How much more shall the blood of Christ, who through the eternal spirit offered himself without spot, to purge your conscious from dead works to serve a living

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God. But the perfect sacrifice, the sacrifice according to the new covenant, which sacrifice only

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Jesus could make, purifies both the flesh and the spirit.

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And Spurgeon wrote something that I thought I would quote. Dear friends, do keep in mind that you are henceforth to serve the living

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God, and ye that are acquainted with the

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Greek will find the kind of service you mentioned is not the kind which a slave or servant renders unto his master, but a worshipful service such as priest render unto

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God. We have been purged by Christ. We are to render to God the worship of the royal priesthood.

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It is ours to present prayers, thanksgiving, and sacrifice. It is ours to offer the incense of intercession.

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It is ours to light the lamp of testimony and to furnish the table of showbread.

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What he's saying is we are in the position of being priest.

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Not the high priest. There's only one. That's Jesus Christ. But we are priest after Christ.

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And for this cause, he is the mediator of the New Testament, that my means of death for redemption of the transgressions that were under the first testimony, they which are called might receive the promise of eternal inheritance.

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So who's going to get the promise of eternal inheritance? They which are called.

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And they which are called are whom? His elect. Verse 16.

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For where a testament is, there must also of necessity be the death of the testator.

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It's like a will. Your will doesn't come into effect until you die. You can have a will.

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How many of you have a will? It is of no value now.

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It will not be of any value until you die. And then it becomes your last will and testament.

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And then it has validity. And now the inheritance is obtained. So just because you put somebody in your will doesn't mean that you can't take them out of your will and change your will.

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But when you're dead, it's over. So where the testament is, there's the death of the testator.

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Whereupon neither the first testament was dedicated without blood. So both covenants, the first and the last, all demanded blood.

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To be the sacrifice, Jesus must first die. So what did

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He do? He died. But the author noted that Jesus' death was foreshadowed by the death of all of the animals sacrificed under the

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Mosaic covenant. Every time the priest sacrificed an animal, that was a foreshadowing of Jesus' death.

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How many of those were there? There were thousands and thousands and thousands of animals slaughtered and sacrificed that died to foreshadow

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Jesus' death. How many times did Jesus die? Once.

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For when Moses had spoken every precept to all the people, according to the law, he took the blood of calves and goats with water and scarlet wool and of hyssop and sprinkled both on the book and all the people saying, this is the blood of the testament which

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God has enjoined unto you. Moreover, he sprinkled the blood, both the tabernacle and all the vessels of the ministry.

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And almost all things are by law purged with blood and without the shedding of blood is no remission.

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The almost all things means there were other ways to purge. The offering of incense sometimes was used to purge.

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Sometimes washing was used to purge, but blood was the usual mechanism. Christ's priestly ministry is to be exercised in the perfect tabernacle of heaven.

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He is the real priest, the real high priest, who offered the real sacrifice for sins.

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He serves in a real heavenly tabernacle. He is the complete and perfect fulfillment of the shadowy copies in the

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Mosaic system. 23. It was therefore necessary that the pattern of things in heaven should be purified with these, but the heavenly things themselves with better sacrifices than these.

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The imperfect sacrifices under the old covenant were sufficient to purify the copies, but they were insufficient to purify the real heavenly things.

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So the copy of the things that Moses brought down, the copies could be purified by the blood of animals, but not the things themselves.

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For Christ is not entered into the holy places made with hands, which are but a shadow of the true, but into heaven itself, now to appear in the presence of God for us.

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Now what that saying is, Christ is not a model of some better thing, but He is the better thing.

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Nor yet that He should offer Himself often as the high priest entered into the holy place every year with the blood of others.

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Now think about that. How many times did Jesus offer Himself? Once. How many times did the high priest make an offering?

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The high priest, in the holy of holies, one time, once a year, and then under elaborate restraints.

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Jesus' sacrifice, though, was sufficient. And unlike those required by the Mosaic covenant, need not be repeated.

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Now, I'm going to offer this, and you can rip this out if you need to. This passage, in principle, is a direct rebuke to the

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Catholic Church, the Catholic Church practice and theology of the

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Mass. In the Mass, the Roman Catholic Church desires to repeat, not to remember, but repeat the atoning sacrifice of Jesus.

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And how often do they do that? Every time they offer a Mass. They say, this is Christ's body.

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And they say, this becomes Christ's body. This becomes Christ's blood.

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And they offer that sacrifice every time they have Mass. They repeat the sacrifice of Jesus innumerable times.

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The Scripture denies that.

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This is absolutely indefensible, scripturally, and it denies the finished work of Jesus Christ on the cross.

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The Scripture makes it plain that He should not offer Himself often. How many times?

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One time. Not often, not once a week, not once a year, not every time there's a

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Mass, once and for all. For then

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He must have suffered since the foundation of the world. But now, once in the end of the world, hath

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He appeared to put away sin by the sacrifice of Himself. That was verse 26. For then must

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He often have suffered since the foundation of the world, every time there was a sacrifice.

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But now, once in the end of the world, hath He appeared to put away sin by the sacrifice of Himself.

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And as it is appointed unto men once to die, but after this the judgment.

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So Christ was once offered to bear the sins of many. And unto them that look for Him shall

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He appear the second time without sin unto salvation. That's verse 28.

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Here's what it's saying. The focus on Jesus' first coming was to deal with the sin problem.

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And He dealt with it by the sacrifice of His blood. But now, having dealt with the sin problem perfectly,

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He comes again. And when He comes again, He comes without sin. And why does

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He come? Salvation. In the sense of rescuing of His people.

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And that's it. Any comments or questions? And we are running perilously close to Brother David's time, if not over.

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Yes. It was,

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I think, a payment for the sins that were already done.

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But there's an anticipation in the process that more sins will come next year. And next year,

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He'll have to go back in to the Holy Place and offer again sins for all the sins that He did and then all the sins that the people did.

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And that continued every year. And He forgives past sins, but not future sins.

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Now, Jesus' atoning was different. He went one time. When did He go? When did

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He present Himself? He presented Himself as the blood sacrifice on the cross somewhere around 30, 40

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AD. Then the sins that were pushed back to Jesus, He would have paid for at that time if they were

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His. Now, let's look at those that are His and lived and died after that.

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Say, you. Because I know you're a saved sheep. And I know that your sins are paid for.

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Who paid for your sins? I thought I heard you say, we did.

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And I know what you said. You said He did. He paid for your sins. When did He pay for your sins?

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Once. When? When He died. So your sins were paid for in advance.

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So what does that tell you? You can go out and sin next week and they'll be paid for? Well, the answer to that is yes and no.

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If you go out and sin next week and you are a saved sheep, your sins will have been paid for way back then.

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But you just added one more burden to the cross that Jesus had to bear, to the sin that Jesus had to bear on the cross.

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You just put one extra sin, tag one more extra sin onto the burden that He had to pay. And we shouldn't want to do that.

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We should want to limit the amount of sin that we personally place on Christ.

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And every one of our sins, if we are His, are placed on Christ and He paid for it. But if you didn't, if you accidentally slipped up and sinned,

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He still has paid for it. He knew you would. It didn't surprise Him. Any other comments or questions?

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Yes. I kind of think

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I agree with him if I understood. Brother David disagrees. Lost sheep can pray too, and God hears their prayers.

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Yeah, I agree with that. So maybe I misspoke that. Certainly what we know is

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God hears the prayers of the sheep. He hears the prayers of the saved sheep and the lost sheep.

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But if you're a lost sheep and you're praying, if you're a lost sheep and you're praying, it's not going to be long that you remain lost.

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You'll soon become a saved sheep. And then you will have more access to God.

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Yes, sir. Yes, sir.

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Yes, sir.

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Yes, sir. Yes, sir.

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Yes, sir. Yes, sir. Yes, sir. Yes, sir. Yes, sir. Even now it's limited access because we can only get to salvation through Christ.

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But even before – what I was going to say, this flashed through my mind as you were talking.

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Whatever – it has been. I think it's fatal, whether it's going to apply to me, if it's going to apply to the majority of the country,

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Mexico, just at the moment, are in time of salvation. So the question is whether we, whether we're totally going to have access to drugs.

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It's a long haul. Yes, but there's one other thing that, if you are truly a lost sheep, you're really not lost, at least to God.

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And He is going to find you. And there's nothing going to happen to you that will cause

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Him not to find you. Oh yes, we are still open to further talking points, coffee talk about this.

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We're not totally sure of everything. And we will not be totally sure of everything for a long time.