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Houston's First Baptist Church is a relevant biblical community where we gather our hearts, grow our souls and give our lives as we seek to fulfill the Great Commission (Matthew 28:19-20). This podcast provides weekly messages from Pastor Gregg Matte and others. Visit us at HoustonsFirst.org to learn more about HFBC, and visit us in person the next time you're in Houston!
Now tonight we continue our journey through the pages of the Word of God and pause to drink from the refreshing waters of the book of Leviticus. Leviticus, in time of chronology, follows the book of Exodus in its setting in the Word of God, but in reality, chronologically, I can give my tongue straight, it is really to be followed by the book of Numbers. Because there is really no in -time place for the book of Leviticus. Numbers technically follows Exodus in a time relationship, and there is an immediate continuation thereof. One is not certain as to the exact time of the origin of the book of Leviticus, but it probably comes somewhere in the last year of Simei, about the year 1491. It is not chronologically dated because it is not a book of chronological events. It is a book of laws and rules and orders and directions. There are few happenings recorded, many instructions given in the book of Leviticus. We find in the Word of God that there are certain numbers that come to have specific meanings. The number seven, for example, is always the number of completion and fulfillment and perfection. The number three is always the number for God. 666, it is said, is the mark of the beast. And the number 12 is another one of those numbers which seems to be very important to God. When we first think of the number 12 in the scriptures, one first thinks of, of course, the 12 disciples, the 12 prophets. We think of the fact that our Lord Jesus was first publicly viewed after his birth at age 12, when he went to the elders in the tabernacle and the synagogues. And there he began to expound to them of the scriptures, the Holy Rit, the Old Testament prophets, and confounded the wise men with his tremendous insight. I think of the miracles that were in connection with the number 12. The healing of the woman with an issue of blood for 12 years. After Jesus Christ had performed that great miracle in which he had taken but a few loaves and fishes and fed beyond 5 ,000 men alone, there were, the Bible says, 12 baskets full that remained. You think of how our Lord Jesus Christ went in the Garden of Gethsemane. And they came to him with spades and swords, said, What know you not that if I wanted I could call down 12 legions of angels from heaven? 12 times 12 ,000 will be the number of the remnant, 144 ,000, of which Revelation so awesomely speaks. But throughout the pages of the Old Testament, the number 12 has quite another meaning indeed. It speaks to us of the 12 sons of Jacob, these 12 patriarchs of the faith. Each of them were the head of a tribe of people. And these 12 tribes throughout the history of the Old Testament were each to bear a very significant place in the pages of the Word of God. The Apostle Paul prided himself that he was of the stock of Benjamin, of his tribe. Our Lord Jesus Christ was, says the Word of God, as a lion out of the tribe of Judah. And of course, the tribe of Levi became the tribe of the Levites. Now, it was to them, the Levites, and the subsequent succession of the firstborn that followed the eldest son in his family that the responsibility of being a priest before God after the order of Aaron was first initiated. Jesus Christ was not this kind of high priest. He was different. There was a completion as opposed to a successiveness in the tribes of Levi about the person of the Lord Jesus Christ. Our Lord Jesus was a priest after the order, which is the word of God in Hebrews of Melchizedek. He was a high priest. He was a unique priest. He was a one -of -a -kind priest. Sometimes we say that this man is very unique, or he is the most unique person I've ever known. But we err in doing so because there are no degrees of uniqueness. Something is either unique or it is not. Unique means one of a kind and cannot be compared. There are no degrees. Jesus was unique as Melchizedek, without earthly father or mother, as far as we can tell, disappeared on the scene. So our Lord Jesus Christ, mystifying the sages of the ages in his virgin birth, in his vicarious suffering, in his perfect life, after the order of Melchizedek was a priest. But the Levites were the men to whom God had given the responsibility of the successiveness of the priesthood. They were to be the mediators. They were the ones that stood between God and man and ministered unto them the things of God, making intercession for the sins of the people upon very detailed instructions given by our Lord. God spoke, the Bible tells us, out of the holy mountain in the book of Exodus. Now out of the tabernacle in the midst of the people, God is seen as drawing nigh unto his own. And now he speaks again out of the tabernacle in the midst of the people. There when our Lord speaks, he says that the Levites will be sanctified unto God as a royal and holy priesthood. Now they were to handle the things of God. What they were to do and how they were to do it was precisely and meticulously recorded by Moses from God. Now the book of the laws, the rules which God gave them for the order of their priestly responsibility, the book, the writing, the word became the Levite, or as we say, Leviticus. Consequently, the book of Leviticus is a handbook of rules for the priests in dealing with the things of God. Now the book of Leviticus has many divisions. There are three things I want us to consider tonight. The first is the division of the book, and then the meaning of the book, and for us, the application of the book of Leviticus. Now you will recall that the five basic divisions within the book of Leviticus are as follows, and they all pertain to law. And let me remind you that laws are not to limit and bind. Laws are to give freedom and life. Unless we have laws on one -way street, and laws regarding stop signs, and laws regarding red light, and laws regarding speed limits. We are not free to get home, for there will be a hard podge and a mess, and we will run into each other and kill ourselves. God sets laws that give men freedom. And in observing those laws, we bind ourselves to opportunities of life. And so the book of rules, the book of laws, the handbook of the priests, the instruction is God's word of life for the Old Testament, and for us today. Now there is first of all, the division of the law of sacrifice. It takes verse 1 through 7. Chapters 8 through 10 pertains to the law of worship. The law of worship. Chapters 11 through 15 speak to us of the law of purification. Chapter 16 stands alone. The law of atonement. Atonement with God is recorded therein. Chapters 17 through 26 speak to us of the law of holiness. The holiness of Almighty God. And the 27th chapter speaks to us of the laws of the making and keeping and breaking of vows. Now considered singularly, they are first of all the law of sacrifice. The law of sacrifice. There were five basic sacrifices that God gave the people in chapters 1 through 7. First of all, there was the sacrifice of the whole burnt offering. It was to be of either sex. It was to be a well -drawn, healthy lamb. This young lamb was presented whole on the altar. It was to be burned on the altar. It was brought in one piece. It was the parba, the drawing nigh sacrifice. It means to bring into oneness with. And it was through this whole burnt offering that symbolically the sinner was brought into total relationship with God. Now it was whole, bespeaking the fact, of the whole man coming to God in absolute unity. It means that nothing is to be held back. It means that God is to be savior over all. It means that he forgives all sin and that all of man is to be brought into oneness with him. Thus, the whole burnt offering is brought. The second sacrifice was the sacrifice of the gift. The gift sacrifice. This gift sacrifice was of meal. It was covered with oil and incense and was the product of the hand of man. It bespoke man's ability to do unto God exclusively by the ability that God gave him. In other words, it symbolized the fact that only as God gave man strength was he able to work with his hands and bring his offerings unto God. John 3 .16 tells us God so loved the world that he gave his only begotten son. And as man is giving to God, we find already the foreshadowing of the fact that not by our effort, but by the gift of God to us, God would impart compassion and forgiveness and salvation to a needy world. The third sacrifice was the sacrifice was the sacrifice of peace. The peace sacrifice. Now, Colossians tells us so very beautifully, It pleased the Father that in him Jesus should all form us well. And having made peace through the blood of his Christ's cross, we are reconciled by all things unto him. I say whether they be things in earth or things in heaven. Man's trouble heart. Man's difficult condition. Man's condition because of his separation from God in bringing himself to God through Christ brought peace. But the foreshadowing of the shedding of the blood of Christ was in this sacrifice, which might be either male or female. He's speaking the fact that all of a guilty world might come to the Lord Jesus on the basis of the shed blood of Christ and there find peace with God. The fourth offering was the offering for sins unwittingly committed, for sins of ignorance, for sins accidentally committed. But it was so important that a man would make that sin right with God immediately. This was to be a male sacrifice. The fifth sacrifice was a female sacrifice. And it was the sacrifice for sins knowingly committed, for these presumptive sins. And as Numbers says, the high and haughty sins against the Holy God. And so in Genesis, here we are in Leviticus, 1 -3 -7, Our Lord has given us sacrifice to make atonement and provision and relationship in every area of need and life for the sins of men who go astray. Now we come to chapters 8, 9, and 10, and find there the law of worship. The law of worship that bespeaks all of the arrangements of the Levitical priests. How they are to be called. Their order of succession. Their dedication unto God. Their cleansing. Their calling. And their preparation. Again, the cleansing, the calling, and the preparation of the man who in succession was to be the God -man, the man of God, before the people, the high priest, chapters 11 through 15, speaks to us of the law of purification, and it speaks of the purification of women, of the purification of childbirth, of the purification of leprosy, and running sores, and illness, and sicknesses, and skin diseases, and all of the ways that they were to be dealt with. For God is constantly reminding us of two things, that purity, that is cleanliness, and holiness are important to God. And he is teaching his people, dwelling in the midst of them, how they might both be externally, as well as internally, spiritually clean. We journey then to chapter 16, and find there, the law of atonement. The law of atonement. Now these three syllables that make up atonement, are not a direct transliteration, but just a homily, if you please. Group one -ment. Atonement means to be together, to be oneness in oneness with him. As he has atoned for our sins, he has broken down the middle wall of petition. He has removed the blockade that stands between God and man, therefore has atoned, made at one month, or at one month, unity, God with man. Now, an entire chapter is given for this grand feast, this grand day, the day of atonement. Once a year, the high priest would take himself into a very special place, where on this day, as was the custom to wash his hands and his feet, always before going into the inner place, the Holy of Holies, representing the presence of God, on this day, the high priest would bathe his entire body. Secondly, he would clothe himself with beautiful and perfect white linen. Thereupon, he would go three times into the Holy of Holies. The first, with a flame, or with the blood of a sheep. The second, with the blood of a goat. And on either side, to the west and the east of the sacrifice, of the altar, the blood was placed. Then he would go a third time with a living goat. This goat was named, was known as the scapegoat, from the word escape, meaning to get free, to get out, to get away. He was placed live upon the altar. The priest would stand before God, and there placed both of his hands upon the forehead of the goat. And in faith, he would transfer, symbolically, the guilt of the sin of the people upon that goat. The goat was being taken out, and released, and stroked, and driven into the back of this, of the wilderness, never to be seen again. Symbolizing the eternal separation of man from his sins, because one carried them eternally away. I do not know for the life of me, how a Jew, or anybody else, can read the Old Testament, and not see the Lamb of God, slain from the foundation of the world, with his blood shed for our sins, in the every page of this blessed word of God. It is there, again and again, no wonder, it is the Christ book. The Old Testament promises Christ, the New Testament converts Christ, the Old Testament contains Christ, the New Testament exclaims Christ, the Old Testament conceals Christ, the New Testament reveals Christ, the Old Testament veils Christ, the New Testament unveils Christ, but it is unalterably, irrevocably, explicitly, and eternally the book about Jesus Christ birth, prostitution, life, and death. The Bible is a book about Jesus Christ. Now the word atonement is from a word Yomah. The Hebrew word Yomah, meaning to bring together oneness at oneness. It is from that word that the modern day Jews get the expression Yom and Kippur. Yom Kippur, atonement day, oneness, oneness period, oneness hour, unity period, when they are brought together with God. Now on this day, it was a glad day, for then the priest, having made high intercession for the saints of the people, would then re -enter the ark as a holy of holiness, holy of holiness, having again changed his clothing, having given away the scapegoat, this time again to make sacrifice and substitutionary intervention for the sins of the people. As he did so, he would this time bring the normal sacrifice, a goat and a sheep sacrificing, a goat and a bullet sacrificing, the two unspotted, unblemished, perfect males in sacrifice before Almighty God. Now, it is, I think, of importance for us to remember that these sacrifices, and many people miss this, these sacrifices had in them no innate power to sin, no power to forgive sin. It was only as baptism is a symbol of a body, a life buried beneath his blood, raised by faith. In that very same way, it was only a symbolic expression of the forgiveness of sin in the human heart, as was the Lord's Supper. It was only intended to verbalize, if you please, to visualize, to enact and dramatize what was done in the human heart. Now, lest any man understand that, remember not all the blood of all the ghosts and beasts and sacrifices on Jewish altar plain can for sin atone. Micah, hear the words of this minor prophet. Wherewith shall I thank him to be a major one? Wherewith shall I come before the Lord and bow myself before the high God? Shall I come with burnt offerings, with calves of a year old? Will the Lord be pleased with thousands of lambs, or with ten thousand rivers of oil? No. I give my firstborn, if I do for my transgressions? Shall I give the fruit of my body for the sin of my soul? Will that atone? Nay, a thousand times nay, he hath showed me, O man, what is good, and what doth the Lord require thee, but to do justly, to love mercy, and walk humbly with thy God. He hath stated once and for all, that not thousands of lambs, or rivers of oil, in any sense, will atone for one sin, but the mercy, the judgment of God, accepted from the intent of the heart in the repentant soul. It was not that offering that was in the hand of the man. It was the offering of confession and repentance that was in the heart that God accepted. It was only a demonstration, only a visualization of the intent of penitence down in the heart of the guilty sinner. It had of itself no power to save, apart from the sincerity of repentance, apart from the sincerity of repentance in the heart of the sinner. Now we come to Genesis, Leviticus, chapters 17 through 26, and there we will find the law of holiness. Read when you go home, the 19th chapter of the book of Leviticus. 14 times it speaks of being holy and of having holiness. Be holy, for I am holy. 78 times Leviticus speaks of holiness, and another 80 times the word holy is new. The law of holiness of man being a holy man in covenant relationship to a holy God is again the theme of Leviticus. Now, there were calendar events that were primarily the manifestation of a recurring memorial to a memorial to the holiness of God. There were the Feast of Unleavened Bread, the Feast of the Passover, the Feast of the Trumpet, the Feast of the Tabernacle, and on and on. There was a sabbatical feast, and every seven years the ground lay on you to rest. There was the Feast of Pentecost. Ah, but on that grand day which came every 50 years, the Feast of Victory, the Feast of Praise, and the grand feast when men and women would come and honor the Holy Lord, because on that day, all debt would be removed. On that day, all land would revert to its original owner. On that day, the Feast of Celebration, the Feast of Celebration. On that victorious day all slaves were freed. What a beautiful symbol it was of that grand one experience toward which this church is moving when we shall be eternally freed from the boundaries of this world and caught up to meet the Lord in the end. We journey yonder to the 27th chapter where we find the wonderful vows that are made and it would seem that God is saying there in the law of the vows that a man cannot be forced to enter into a vow. He does not have to make a vow nor is he forbidden from making vows but that the vows that he makes are to be kept and not to be broken. Now we come to the wonderful truths of Leviticus. What are all of these laws about? The laws of sacrifice, of worship, of purification, of atonement, of holiness, and the laws of the vow. They are saying, I think, seven simple things. This is the heart, the message of what the laws and rules of God to his people, the Levites, to interpret to the men and women that loved him and were in relationship with him, seven, I say, sevenfold. Number one, it is saying to us that all that is brought to God is to be perfect. Every sacrifice must be perfect. The sacrifice must be meticulously examined. There must be found no spot or no blimmy, no cripple was to be used. None with one eye was to be used. No sick lamb was to be used. It was to be a perfect sacrifice. Now you say, preacher, I am not perfect and I cannot be perfect. And the Bible says, pursue holiness, perfection, completeness, without which no man shall see the Lord. No, that is true in a thousand times no. But the imperfection symbolized in their lives in the death of the perfect substitute is realized and actualized when our sins and our imperfections are clothed in his perfections, grace, through faith in Jesus Christ. That's what it means that when God sees me weak and sinful and, uh, and, and, uh, degraded, that God does not see my sin, but that he accepts me in the beloved. And I stand complete clothed in his perfection, clothed in his righteousness. So there is the law that all that God accepts must be perfect, for he is perfect. Be ye perfect, saith the Lord, as I am perfect. No man can be perfect. And so in the beloved and in his righteousness and his perfection, I stand accepted before God. The second lesson of Leviticus is that God demands the first fruit. Again and again, the eldest is chosen. Again and again, the best is brought. Again and again, the first fruit are required. God will have no leftovers. He will have no second choices. He will be Lord of all. He will not be Lord at all. Somebody said to me recently, a young woman, was at Avis Carr in a place, had been witnessing to you about Christ. He said, Preacher, I cannot for the life of the understand. If Christianity is all it has to be, why does a person ever have to re -dedicate his life? That was hard to ask. Why would a Christian backslide? Why would we go from God and then come back to God? Hear me, God never intended a life like that. God does not want the leftovers. He does not want you on Sunday morning and not have all of you Sunday afternoon and Sunday night and Monday and Tuesday and Wednesday and Wednesday night and Thursday and Friday and Saturday. He wants first place. The best. The best of your talent, the best of your voice, the best of your money, the best of your time. And I say to you that that week that that church is in your area in a revival meeting, that's the most important week of the summer. And the vacation is secondary. The school play can go hang. The football game, take a back seat, but the revival comes first. That's what God is saying in Leviticus, that he will have the best or he will have nothing at all. There is no devotion and no dedication where God is not hurt. The third lesson of the book of Genesis is that sin committed is to be immediately atoned for, not for the believer to keep himself saved, but to keep himself in constant fellowship with Jesus Christ. The fourth lesson of Genesis is that when sin is committed, restitution is to be made. Restitution is to be made. We are to give back. We are to pay back. And incidentally, when tithes are held out, they are to be paid up, caught up with a 20 % interest. The fifth part added there to, that too is a law of God. That too is in the book of Leviticus. The fifth lesson from Genesis is that God is a holy God. I repeat, holy and holiness, the holiness of God is the manifest message of that wonderful and God -breathed book. The sixth lesson of Genesis is that the Lord's holiness demands our personal holiness. What manner of man ought we to be in light of what he is? And the seventh message of Genesis is that to whom much is given, much is required. And the higher the state in life spiritually, the more holiness God expects. Those men had to be very special men. That man which sings in the choir, counts for money, takes the offering, treats the people, holds the songbook, reeks at the door, teaches the little children, ministers the word of God, must be doubly sure that he is, to be sure, certain to be sure that he is right with almighty God. Now the last word is this, the application of Genesis for our lives today. There are two things that I find therein. One speaks of the priesthood of the believer, and the other speaks of the completion of Jesus Christ. A word for the Christian, a word for the non -Christian. Let me speak them to you. I find it a word that is frankly difficult for me to speak as a Baptist, the word priest. It is a word that has come into ill repute. It is a word fraught with negative connotations. It is a word which helped part the Reformation, and well it should have, for the New Testament concept of the priest was so diversely removed from what the Bible, from what was being practiced in the Roman Catholic Church, that it was almost unspeakable. Now the Old Testament priest was exclusively a mediator between God and man. The New Testament does not do away, for Jesus does not destroy, but he fulfills the law. He completes the law. He said, I do not destroy the law that says don't commit adultery. But he said, I want to fulfill it and say that he that lusts in his heart have already committed the act in the sight of God. And so fulfilling the law, he adds the part thereto when he says that man is a mediator, that man is not only a mediator between God and man, but because of that he is set apart. And the word holiness and sanctification, consecration, being set apart for that royal service is the New Testament concept of the priest. Now listen, I may not wear the garb of a priest, but I am a priest anyway. Did you know that? I want you to just say, there is Priest John, when you see me. He will henceforth drop by the God, and I will go by Priest John. And this is Priest Frank, and this is Priest John, and this is our Priest for the Shade, and Priest glory. And he's got to be the wordiest looking priest I've got every lady I've got in all my life. But the Bible says, hear me now, unto him that loved us and washed us in his, our sins in his blood, and hath made us what? King and priest. I'm a king. I'm a king. Royal blood flows in my lady. I'm a child of a king. My father owns the cattle on a thousand hills. And further, I am a priest, a royal priest, charged and first charged and supercharged and supercharged with the responsibility of bringing men to God. Now I want you to turn quickly with me, if you will, over to the book of John, chapter 20, and we need, together in closing, to read therefrom. John 20, verse 21 through 23. John 20, 21, chapter 20, verse 21. Then said Jesus to them again, Peace be unto you. As my Father has sent me here to you, even so send I you. And I've empowered them as witnesses. When he has said this, he breathed on them and said unto them, Receive the Holy Ghost. He now empowers them to be witnesses. And he now charges them as witnesses with the very oracles of God. With the uncapable claim of God that is on the life of a believer. Here it is. Whosoever sins you are remitted unto them. And whosoever sins you retain, they are retained. Now the Catholics have perverted that verse to say that the priest has the privilege of forgiving men's sins. Not so, not so. It was what was in the heart of the man. Not what was in that thief that made the sacrifice. And hear me. It is not in the man today. It is not in me to forgive a sin. I cannot tell you, I cannot say your sins are forgiven. I cannot remit them. He is saying, I am entrusting you, hear me closely. With the awesome responsibility of announcing to men the terms of the gospel under which their sins may be forgiven. And if you fail to do that, you are the agency responsible for retaining them in their sins. And if you do do that, you are the instrumentality through which the sin is forgiven. For if you do not go, they will not be here. They will not hear. And he's saying it this way. There's an epidemic. Thousands and millions have an awful and dread disease. A doctor joins us together. He gives all of us a serene. He fills that serene, that hypodermic needle, with medicine. Every one of us have it. He says, go out to the whole world. Give everybody an injection. Give them all a shot. But if you do, if you go, you will be responsible for healing them. But if you do not go, you're responsible for their death. Now, I give them the shot. What makes them well? The hypodermic needle? Me? No. The medicine. What's in it? That's what does it. But if I don't take it, I'm responsible for the man's death. If I do, I'm responsible for his life. You have the hypodermic needle of a brain and a tongue. The world is God. The serum is the gospel. He says, get it out. And if we do not do it, we are responsible with bloody hands before God's for men going to hand. But if we do, we are God's eyes and co -laborers with Christ, injecting the serum of a gospel truth, which does say to them, that is responsible. We are co -laborers with him, responsible for the forgiveness of their sins, or held possible for retaining them in their sins. And whether we go or do not go, and with our tongue and hearts, hear the injection of the doctor. That's why we're priests. That's the New Testament meaning of what a priest really is. The agency of bringing men to God, and God to me. Now, the other meaning herein is simply this. That all of this was a foreshadow, I repeat, of our high priest who came to take away the sins of the world. When Jesus died on the cross, that veil surrounding the Holy of Holies, representative of man's separation from God, that veil split from the top to the bottom. Now we can enter into the presence of God ourselves. He says, come boldly, because Christ our Savior is our high priest, to him. As he says, holy brethren, partakers of the heavenly calling, consider the apostle and high priest of our profession, the Lord Jesus Christ. And continue, seeing then that we have this great high priest that is cast into the heavens, Jesus the Son of God, let us hold fast our profession. For we have not a high priest which cannot be touched with the feeling of our infirmity, but he was in all points since it like as are we, yet without sin. Let us therefore come boldly, boldly under the throne of grace, that we may obtain mercy and find grace to help in time of need. Jesus is our high priest. Jesus, what a friend we have is Jesus. He's God's priest of priests. He's the Lamb of lands. And I say to you tonight that though those poor Jewish people should have aid, should have brought felicitously a spotted lamb, a blimmy sacrifice, that in Jesus Christ with all the feast days and all the traditions and the holidays and the details and the going in and the coming out with so much margin for error, they had to come to the right man, the right priest, the right sacrifice, to the right altar, the right sacrifice, the right time of day, and I can be perfect in Jesus Christ. He is the priest. And he is the altar. And he is the sacrifice. And the tarot or the poor. The best or the worst among us, the most educated or the worst illiterate among us, can come and say, God have mercy on me and put their faith in Jesus. He is our all in all. And brother, you can't miss. So I say that word to you. Poor penitent sinner tonight, in need of God and mercy and peace and blessing, there is mercy with the Lord. And it is to be found in Jesus Christ. Now this last word to you who would be preached, I charge you before God by your lives to block, not to block what our God is trying to do, but to spotlessly and adequately represent this Jesus to the world. Alexander the Great, Alexander the Great, it is said, had conquered most of the known world. He came as he was his admirer to Diogenes. And expecting to hear some great word of waiting from the man to whom he had sent him a story of his soon coming, and prepared a few for an audience, Diogenes was totally unimpressed with the world power of the great conqueror that came. Diogenes was in his tub on the desert, as was his custom to take a bath, because he liked to get in the water and soak up the sunshine and relax as he bathed. Diogenes lay totally unimpressed as Alexander strode before him. And he said, Sir, to the famed philosopher, I would speak to thee of things of wisdom. I have taught you the world. I am Alexander the Great, Sir. You have heard of me. I have come to learn of thee. And what would you say to Alexander the Great? Totally unimpressed, as he bathed and relaxed, he looked up and said, Sir, you can finally step out of my sunlight. I wonder how many lives of sinful shadows have crossed with an obstacle to the light of the world. I wonder how many people down on the inside looking to Christian people as priests of God, having seen no light, but seeing it consistently eclipsed by our sinful and indifferent lives. Striving to find the light of the world are saying to believers, to priests, to Christians, will you kindly get out of my summer. Let our lives reflect as a beautiful moon, the sun, the sky, the glory of God, the light of the world, in a dark society that needs him so much. And you who have preached unto God, serve him bestly. We shall the better get out the good and glad, glorious news, that he is the author to sacrifice the priests, the Lamb of God, who blood in faith taketh away the sin of the world. Shall we pray?