Mosaic law message 4 Good things to come
Hebrews 10: For the Law, since it has only a shadow of the good things to come and not the very [a]form of things, [b]can never, by the same sacrifices which they offer continually year by year, make perfect those who draw near. 2 Otherwise, would they not have ceased to be offered, because the worshipers, having once been cleansed, would no longer have consciousness of sins? 3 But in [c]those sacrifices there is a reminder of sins year by year. 4 For it is impossible for the blood of bulls and goats to take away sins. 5 Therefore, when He comes into the world, He says, “Sacrifice and offering You have not desired, But a body You have prepared for Me; 6 In burnt offerings and sacrifices for sin You have taken no pleasure.
Today we are continuing with our study of the Mosaic law. We are considering what parts of the Old Testament law we are supposed to follow and which no longer apply to us. We’ve already looked at the civil law. Those were Old Testament laws about things like property rights, war, criminal justice, etc. And what we discovered there was that the specifics of the law don’t apply, but that there is a principle behind the law that does. If you weren’t here last week, you can find that sermon online. But that was last time. Today we are moving from the civil laws to the ceremonial laws.
Ceremonial laws in the Old Testament were regulations given by God to Israel that governed worship practices, including sacrifices, festivals, dietary laws, ritual purity, the priesthood, and the tabernacle system. How are ceremonial laws different than civil laws. Well, we are not bound to follow either. We are not bound to the civil laws in their specific requirements because they were designed by God for Israel, in a specific time and place. We are no longer in that time and place, so they don’t apply to us. But the ceremonial laws no longer apply for a different reason. These laws symbolically pointed forward to Christ and were fulfilled in Him, no longer binding under the New Covenant. That‘s why we read Hebrews 10:1-6 for our Scripture reading today. Look at Hebrews 10:1 again;
Hebrews 10: For the Law, since it has only a shadow of the good things to come and not the very [a]form of things, [b]can never, by the same sacrifices which they offer continually year by year, make perfect those who draw near.
Two things you learn there. First, the law was a shadow of good things to come, and second, it cannot make you perfect.
Colossians 2:16–17 says the same thing.
16 Therefore, no one is to judge you in food and drink, or in respect to a festival or a new moon or a Sabbath [a]day— 17 things which are only a shadow of what is to come; but the [b]substance [c]belongs to Christ.
What does it mean that the law was a shadow of good things to come?
It was Christmas Eve, and little Ellie was doing her best to stay awake.
She’d insisted on sleeping on the couch this year, wrapped in a fuzzy red blanket, facing the fireplace, because this time—this time—she was going to see Santa Claus. Her eyes were wide with wonder as she stared at the twinkling lights of the tree and the empty plate waiting for cookies. She kept glancing at the fireplace, listening for sleigh bells, whispering to herself what she’d say when he came.
But slowly, her eyelids grew heavy. Then—just before sleep took her completely—something flickered on the wall. A shadow. It moved slowly across the floor, cast by the warm firelight. It was tall, with a big, round belly, a fluffy hat, and what looked like a sack slung over the shoulder. Ellie’s heart skipped a beat.
“It’s him,” she whispered. She reached out a small hand toward the shadow. But as she did, she realized: the shadow wasn’t the man. It couldn’t hug her, couldn’t whisper, “Merry Christmas,” couldn’t leave gifts under the tree. It was just a shape—a real shape, sure—but only a sign that someone better was near. And before she could see the real thing, sleep swept her away.
That’s what the Bible means when it says, “The law is only a shadow of the good things to come—not the realities themselves” (Hebrews 10:1).
The Law was like that shadow on the wall: it had a shape. It looked like forgiveness through sacrifice, holiness through rituals, closeness to God through priests and tabernacles. It gave people hope. It pointed forward. But it was never the real thing.
The real thing—the “Santa,” the Savior—is Jesus. He’s the One who actually brings the gift of salvation, who comes close, who fulfills every promise the Law hinted at. The Law could show us what was coming, but only Jesus could bring it.
So, like Ellie’s shadow on Christmas Eve, the Law wasn’t bad or wrong—it was just never meant to be the end. It was the first sign that Someone wonderful was drawing near. And now, He has come.
Prayer
Well, this morning, we continue looking at the Mosaic law, but we are moving from the first category of Mosaic law; the civil law, to the second; ceremonial law; the laws that had to do with Israel’s worship, and ceremonies, and religious rituals.
Now, let’s be honest. If you are doing like Denise and I are doing, and read your Bible every day, and read through every book of the Bible, when you get to these laws, you skip a lot. Why? Because they are written with long descriptions on how to carry out some ritual or prepare for some ceremony.
For example, the instructions for offering burnt offerings, grain offerings, peace offerings, sin offerings, and guilt offerings are meticulously outlined in Leviticus 1–7, with specific commands about the type of animal, the way it should be slaughtered, the handling of its blood, and which portions were to be burned or eaten. The Day of Atonement in Leviticus 16 includes an elaborate sequence involving the high priest’s ceremonial washings, the donning of special garments, the sacrifice of a bull and a goat, and the symbolic release of the scapegoat into the wilderness. Likewise, the consecration of priests in Exodus 29 and Leviticus 8–9 includes step-by-step instructions involving anointing oil, blood application, and ritual sacrifices. Ceremonial laws also addressed ritual purity, such as laws concerning clean and unclean animals (Leviticus 11), purification after childbirth (Leviticus 12), cleansing from leprosy (Leviticus 13–14), and bodily discharges (Leviticus 15). Festivals like Passover, the Feast of Unleavened Bread, Pentecost, the Feast of Trumpets, and the Feast of Booths are detailed with prescribed offerings and celebratory rituals (Leviticus 23; Numbers 28–29).
And most of us understand that we don’t have to follow these rituals anymore, so we skip over them. But the thing we must remember is that they were shadows of what would come later in Christ. Let me tell you where we are going over the next three sermons.
Here’s a list of the categories of ceremonial laws that we will look at. There are nine categories, we are looking at three per Sunday.
The Priesthood, The Tabernacle / Temple, Sacrifices (Burnt, Sin, Guilt, Peace Offerings), The Day of Atonement, The Festivals, Ritual Purity Laws, Circumcision, The Sabbath, The Ark of the Covenant / Mercy Seat
Let me encourage you to look at them more closely, because they are all shadows of Christ. And in learning about them we are learning about Christ. We will be looking at the aspects of each category. Just as if you were looking for Santa’s shadow, you would expect the shadow of a belly, a sack, and a pointy hat. The Shadows of Christ reveal aspects of what was coming.
Today we will consider the first three; Jesus is the Sacrifice, Jesus is the Tabernacle/Temple, and Jesus is the High Priest
Jesus is the Sacrifice
The Old Testament sacrificial laws, particularly in Leviticus 1–7, provide long, detailed descriptions of sacrificial rituals that symbolized various aspects of Israel’s relationship with God. It was prescribed to Israel how they were to slaughter different animals, or bring their produce as a sacrificial offering. Each type of offering served a unique purpose in worship and revealed some very important things to Israel, and to us; the seriousness of sin, the necessity of atonement, and the hope of restored fellowship. These sacrifices were not random religious acts but divinely appointed shadows pointing toward something greater. And there were five types of offerings. Burnt, grain, peace, sin, and guilt.
We are in Leviticus 1 if you want to be in your Bibles.
Leviticus 1: Then [a]Yahweh called to Moses and spoke to him from the tent of meeting, saying, 2 “Speak to the sons of Israel and say to them, ‘When any man from among you brings an [b]offering near to Yahweh, you shall bring your [c]offering of animals from the herd or the flock. 3 If his offering is a burnt offering from the herd, he shall bring it near, a male without blemish; he shall bring it near to the doorway of the tent of meeting, that he may be accepted before Yahweh. 4 And he shall lay his hand on the head of the burnt offering, that it may be accepted for him to make atonement on his behalf. 5 Then he shall slaughter the [d]young bull before Yahweh; and Aaron’s sons the priests shall bring near the blood and splash the blood around on the altar that is at the doorway of the tent of meeting.
When would a burnt offering be offered?
The burnt offering was a sacrifice of general atonement and devotion to God. The word is often broken down as “at-one-ment,” highlighting its purpose: to restore a broken relationship and bring peace between God and humanity. A sacrifice of atonement was an acknowledgement that you have sinned, you are not one with God. It also symbolized something else.
A male animal without blemish—such as a bull, sheep, goat, or bird—was to be brought by the worshiper, who laid hands on it to symbolize substitution. Substitution—typically through the shedding of blood—where an innocent party bears the penalty for the guilty. The animal symbolically bore the guilt of the person bringing the animal, and was punished for their sin.
After the animal was killed, the entire animal was then consumed by fire on the altar, signifying complete surrender to the Lord.
One more aspect that we must mentioned is described in verses,
10 ‘But if his offering is from the flock, of the sheep or of the goats, for a burnt offering, he shall bring near a male without blemish. 11 And he shall slaughter it on the side of the altar northward before Yahweh, and Aaron’s sons the priests shall splash its blood around on the altar.
The requirement for a male animal reflects strength, prominence, and representation. In ancient Israel, the male of the flock was often seen as the strongest or most valuable breeding stock. A sacrifice had to be without blemish—free from disease, deformity, or defect—because it symbolized moral and spiritual purity. God is holy, and only a perfect offering could be accepted in His presence. This underscored the seriousness of sin and the cost of forgiveness. The animal was to be slaughtered on the north side of the altar, which may seem like a minor detail, but it carried both ritual and symbolic meaning. The tabernacle’s layout was highly structured, and this positioning could signify order and reverence in the sacrificial process. North is sometimes associated with judgment in the Bible (e.g., Jeremiah 1:14), and it is also geographically where the altar stood relative to the Holy of Holies.
This offering represented the worshiper’s total dedication and desire for reconciliation with God. He’s bringing of his best to the place between God and judgement. Its total consumption in the fire showed that nothing was held back, reflecting the call for wholehearted commitment.
In ancient Israel, a man might bring a burnt offering when his heart was stirred with a deep sense of devotion or a longing to be right with God. Perhaps he had just experienced deliverance—his wife safely through childbirth, his crops preserved in a harsh season—and he walked to the tabernacle with a bull or a sheep from his herd, not because he was forced to, but because he wanted to give thanks and dedicate himself fully to Yahweh. Another time, after realizing the weight of his own sin, he might bring a spotless goat, laying his hand on its head as he confessed, knowing this innocent creature would be offered in his place. He would watch as the priest slaughtered the animal and burned the whole of it on the altar, smoke rising heavenward—nothing held back. In the mornings and evenings, he would hear the familiar sound of the priests offering the daily burnt sacrifice on behalf of the nation, a constant reminder that their relationship with God required continual devotion and cleansing. At festivals, after making a vow or experiencing personal renewal, he might again offer a burnt offering—not out of obligation, but from a desire to be wholly accepted before the Lord, giving the best of his flock to the God who had given him everything.
Jesus Christ perfectly fulfilled the meaning and purpose of the burnt offering described in Leviticus 1. Just as the worshiper brought a male without blemish to offer in his place, Jesus came as the sinless Son of God—morally pure and spiritually flawless—to be our substitute. The worshiper laid his hand on the animal, symbolizing the transfer of guilt; in the same way, our sins were laid on Christ, who bore them willingly on the cross
Isaiah 53:6 All of us like sheep have gone astray, Each of us has turned to his own way; But Yahweh has caused the iniquity of us all To [a]fall on Him.
2 Corinthians 5:21 He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.
Like the burnt offering that was slaughtered “before Yahweh” and on the north side of the altar—associated with judgment—Jesus was crucified outside the camp, likely to the north of Jerusalem, under the full weight of God's judgment for sin. The entire burnt offering was consumed by fire, symbolizing total surrender and complete devotion to God; Jesus likewise offered Himself fully and without reservation, holding nothing back as He gave His life in perfect obedience to the Father’s will.
We are in Leviticus 2.
The grain offering in Leviticus 2 was a bloodless sacrifice that symbolized thanksgiving, dedication, and the worshiper’s dependence on God as provider. Unlike the animal sacrifices used for atonement, this offering expressed gratitude and devotion through the work of human hands—bread made from the produce of the land God had given.
The offering could come in several different forms, all involving fine flour. It might be brought as raw flour with oil and frankincense (v.1), or as unleavened loaves or wafers baked in an oven (v.4), cooked on a griddle (v.5), or in a pan (v.7). In all forms, oil was used either in the mixture or poured over the offering, and frankincense—a costly aromatic resin—was added to the raw flour offerings. These ingredients enriched the offering, making it pleasing and fragrant, both practically and symbolically.
However, two ingredients were explicitly forbidden: leaven (yeast) and honey (v.11). Leaven often symbolized sin, corruption, or pride due to its spreading nature, and honey, while naturally sweet, could ferment and spoil. Their exclusion emphasized purity, sincerity, and uncorrupted devotion in approaching God. The offering was to be holy and set apart, free from any element that might defile or distort its purpose.
When the grain offering was presented, the priest would burn a memorial portion—a small handful of flour, oil, and all the frankincense—on the altar as a “soothing aroma to the Lord” (v.2). The rest of the offering was given to the priests as most holy food (v.3, 10), to be eaten in the sanctuary. This sharing of the offering reinforced the connection between the worshiper, God, and the priesthood, highlighting fellowship, provision, and the community’s support of those who served in God’s house.
A woman in ancient Israel might bring a grain offering when her heart overflowed with gratitude to God. Perhaps her child had recovered from illness, or a difficult harvest had yielded more than expected, and she wanted to thank Yahweh not just in words, but with something made by her own hands. She would carefully grind fine flour, mix it with oil, and press it into cakes or shape it into wafers, all without leaven, to keep it pure. She might sprinkle frankincense over the top, its sweet aroma rising as a symbol of her prayers. At the tabernacle, she would hand the offering to the priest, who would take a portion and burn it on the altar—a memorial, a pleasing aroma to the Lord. The rest would go to the priests, supporting those who served daily in God’s house. This was not a sacrifice for sin, but an act of worship, thanksgiving, and dedication. It was her way of saying, “Everything I have comes from You,” offering back the fruit of her labor, sanctified by faith and sincerity, as an expression of holy dependence and joy in God’s provision.
Jesus is the perfect fulfillment of the grain offering in every way, embodying its symbols of purity, dedication, and thanksgiving. Like the fine flour—ground and refined—Jesus lived a life of humility and perfection, shaped by suffering yet without sin.
Hebrews 4:15 For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things like we are, yet without sin.
The grain offering required no leaven or honey, symbolizing the absence of corruption and artificial sweetness; likewise, Christ’s life was marked by sincerity, truth, and moral purity, without any trace of sin or hypocrisy. The presence of oil and frankincense in the offering represented the anointing of the Holy Spirit and a life pleasing to God—both of which were fully realized in Jesus, who was anointed at His baptism and lived entirely in the will of the Father (Matthew 3:16–17; John 8:29). Just as part of the offering was burned to God and part shared with the priests, Jesus gave Himself fully to the Father and, through His sacrifice, became the bread of life that nourishes His people.
John 6:35 Jesus said to them, “I am the bread of life. He who comes to Me will never hunger, and he who believes in Me will never thirst.
His life and death were a fragrant offering to God.
Ephesians 5:2 and walk in love, just as Christ also loved [a]us and gave Himself up for us, an offering and a sacrifice to God [b]as a fragrant aroma.
and His resurrection secured eternal provision for all who belong to Him. In Christ, we see not only the fulfillment of the grain offering but its ultimate purpose—calling us to a life of holy gratitude, Spirit-filled service, and daily dependence on our perfect Savior.
We are in Leviticus 3:
Now if his offering is a sacrifice of peace offerings, if he is going to bring near one from the herd, whether male or female, he shall bring it near without blemish before Yahweh. 2 Then he shall lay his hand on the head of his offering and slaughter it at the doorway of the tent of meeting, and Aaron’s sons the priests shall splash the blood around on the altar. 3 From the sacrifice of the peace offerings he shall bring an offering by fire near to Yahweh, the fat that covers the entrails and all the fat that is on the entrails, 4 and the two kidneys with the fat that is on them, which is on the loins, and the [a]lobe of the liver, which he shall remove with the kidneys.
When you read this chapter, it really sounds an awful lot like the previous chapter that regulated burnt offerings. Here we have an animal brought and slaughtered, the blood sprinkled, the body burned. So how is this different?
The burnt offering of Leviticus 1 and the peace offering of Leviticus 3 differ in both purpose and symbolism, though both involve animal sacrifice and devotion to God. The burnt offering was a sacrifice of total consecration and atonement—the entire animal was consumed by fire on the altar, symbolizing complete surrender, the worshiper's desire to be wholly devoted to God, and the need for sin to be covered. It was not eaten by anyone, as it represented a life entirely given over to the Lord. In contrast, the peace offering was a sacrifice of fellowship and thanksgiving, meant to celebrate peace with God and harmony among His people. Only the fat portions were burned on the altar, while the rest of the meat was shared in a sacred meal between the priests and the worshiper, emphasizing restored relationship and joyful communion. While the burnt offering addressed the worshiper’s standing before God in terms of atonement and dedication, the peace offering celebrated the result of that reconciliation—a right relationship with God, marked by peace, gratitude, and shared fellowship.
The burning of the fat in the peace offering held deep symbolic significance in Israel’s sacrificial system. The fat, which included the fat covering the organs and the fatty portions of the entrails, was considered the richest and best part of the animal (Leviticus 3:3–5). God commanded that all fat belonged to Him and was never to be eaten by the people (Leviticus 3:16–17). By burning the fat on the altar, the worshiper was giving the choicest portion of the sacrifice exclusively to the Lord as an act of honor and reverence. It was seen as a “soothing aroma” to God, symbolizing that the best and most inward parts of one’s life—affections, desires, strength—should be offered to Him. While the meat of the peace offering was shared in joyful fellowship, the burning of the fat reminded Israel that even in celebration, the glory and first portion belonged to God, reinforcing His holiness and supreme worth.
There were moments when a man or woman in Israel would come to the tabernacle with a heart full of joy, ready to offer a peace offering to Yahweh. Maybe their prayers had been answered—a long-awaited child born, a relative healed, or reconciliation made with a neighbor—and now it was time to celebrate that peace with God. They would choose a healthy animal from their herd—a male or female without blemish—and bring it forward, not in guilt or fear, but in gratitude and fellowship. After laying hands on the animal, acknowledging God’s goodness, they would watch as the fat portions were burned on the altar—the choicest parts offered to the Lord, the smoke rising as a sweet aroma. But unlike the burnt offering, this sacrifice wasn’t entirely consumed. Much of the meat would be given back, and the family would sit and eat it there, in a sacred meal shared with the priests and before the presence of God. It was a feast of peace, a picture of restored relationship and joy in God’s blessing—a time to remember that Yahweh was not only holy and just, but also generous, near, and eager to dwell in fellowship with His people.
Jesus perfectly fulfilled the meaning of the peace offering in Leviticus 3 by becoming the source of true and lasting peace between God and humanity. The peace offering was a voluntary sacrifice of gratitude and fellowship, symbolizing a restored relationship and joyful communion with the Lord. In Christ, this symbol becomes reality—through His death on the cross, He made peace by the blood of His cross.
Colossians 1:20 And through Him to reconcile all things to Himself, having made peace through the blood of His cross—through Him—whether things on earth or things in [a]heaven.
ending the hostility caused by sin and reconciling us to God. Just as the peace offering was shared in a sacred meal, Jesus invites His people to ongoing fellowship with Him through the Lord’s Supper, where believers remember His sacrifice and celebrate their unity with God and one another. He is not only the perfect sacrifice but also the host of the meal, offering Himself as the bread of life (John 6:35) and inviting us into joyful communion with the Father. In Jesus, the peace offering is fulfilled—not merely as a ritual, but as a living relationship with the God who now dwells with His people in grace, peace, and love.
Sin Offering (Leviticus 4–5):
The sin offering was required for unintentional sins—infractions committed in ignorance or without deliberate rebellion. Depending on the status of the sinner (priest, leader, individual), different animals were sacrificed, and specific rituals were followed. Blood was sprinkled before the veil of the sanctuary and poured at the base of the altar, emphasizing the gravity of sin and the need for cleansing. This offering taught Israel that sin defiles, even unintentionally, and that atonement through the shedding of blood was necessary for forgiveness and restored access to God.
IV.Guilt (Trespass) Offering
Leviticus 5:14–6:7
14 Then Yahweh spoke to Moses, saying, 15 “If a person acts unfaithfully and sins unintentionally against the holy things of Yahweh, then he shall bring his guilt offering to Yahweh: a ram without blemish from the flock, according to your valuation in silver by [a]shekels, in terms of the shekel of the sanctuary, for a guilt offering.
7 “Now if a person sins and does any one of the things [b]which Yahweh has commanded not to be done, but he was unaware, still he is guilty and shall bear his punishment. 18 He is then to bring to the priest a ram without blemish from the flock, according to your valuation, for a guilt offering. So the priest shall make atonement for him concerning his error in which he sinned unintentionally and did not know it, and it will be forgiven him. 19 It is a guilt offering; he was certainly guilty before Yahweh.”Then Yahweh spoke to Moses, saying, 2 “If a person sins and acts unfaithfully against Yahweh and deals falsely with his companion in regard to a deposit or a security entrusted tohim or through robbery, or if he has extorted from his companion, 3 or has found what was lost and dealt falsely about it and sworn falsely, so that he sins in regard to any one of the things a man may do; 4 then it shall be, when he sins and becomes guilty, that he shall return what he took by robbery or what he got by extortion, or the deposit which was [d]entrusted to him or the lost thing which he found, 5 or anything about which he swore falsely; he shall make restitution for it [e]in full and add to it one-fifth more. He shall give it to the one to whom it belongs on the day he presents his guilt offering. 6 Then he shall bring to the priest his guilt offering to Yahweh, a ram without blemish from the flock, according to your valuation, for a guilt offering,
Now, I think it is obvious what the point of this offering was. The guilt offering addressed specific offenses, particularly those involving desecration of holy things or harm to a neighbor that required restitution. The offender had to present a ram without blemish and repay what was taken or lost, adding a fifth more. This offering reinforced both the seriousness of sin and the importance of personal responsibility. It highlighted that reconciliation with God was not only spiritual but also involved making things right with others, pointing to a holistic view of justice and restoration.
A man or woman might bring a guilt offering when they had committed a sin that involved unintentional wrongdoing against the holy things of the Lord, such as misusing items dedicated to the tabernacle or failing to give what was owed in a vow, or when they had wronged another person through deceit, such as stealing, lying about a found item, or swearing falsely. In these cases, not only was a ram without blemish to be brought as a sacrifice, but full restitution had to be made—adding one-fifth to what was taken or damaged—to both God and the person offended. The guilt offering emphasized that sin, even if unintentional or hidden, damages relationships and demands not only forgiveness through sacrifice but also justice and restoration.
Jesus perfectly fulfilled the guilt offering by bearing the full weight of our offenses—both against God and others—and making complete restitution through His sacrifice. In Leviticus 5:14–6:7, the guilt offering was required when someone wronged the holy things of the Lord or committed fraud, theft, or deception against a neighbor. It involved not only offering a spotless ram to atone for the sin, but also repaying what was taken, with additional compensation. This offering taught that sin causes real harm and that forgiveness requires both sacrifice and restitution. On the cross, Jesus offered Himself as the flawless substitute, taking our guilt upon His own shoulders and satisfying divine justice once and for all. He restored what we could never repay—our broken relationship with God—by not only dying in our place, but also crediting us with His perfect righteousness. Isaiah 53:10
But [a]Yahweh was pleased To crush Him, [b]putting Him to grief; If You would place His soul as a guilt offering, He will see His seed, He will prolong His days, And the [c]good pleasure of Yahweh will succeed in His hand.
prophetically calls Him a “guilt offering,” and through Him, every hidden fault, every injury done to others, and every offense against God finds full atonement and lasting restoration.
Even today, the same kinds of moments that once moved God’s people to bring offerings to the tabernacle still happen in our lives. A man might feel the weight of his sin and long to be made right with God, just as worshipers once did when they brought a burnt offering for atonement and devotion. A woman might experience overwhelming gratitude—perhaps after surviving a difficult season, finding healing, or watching a loved one come to faith—and want to express her thanks, just as the Israelites did through peace offerings and grain offerings. Or someone may realize they’ve wronged another—through harsh words, dishonesty, or selfishness—and feel the deep need not only for forgiveness but for restoration, just as those who brought a guilt offering once did. But now, instead of bringing animals, oil, or flour to an altar, we turn our eyes to Jesus. He is our burnt offering, having given Himself entirely to the Father on our behalf. He is our peace offering, reconciling us to God and inviting us to share in fellowship with Him. He is our grain offering, the perfect, unleavened bread of heaven, offered in thankfulness and purity. And He is our guilt offering, having paid our debt in full and restoring what our sin had broken. Every moment that once called for sacrifice still draws us to the cross, where Christ has fulfilled them all perfectly.
Gracious Father, we thank You with full hearts for the perfect and complete sacrifice of Jesus Christ, our Lord. We praise You that all the offerings of the old covenant—burnt, grain, peace, sin, and guilt—find their fulfillment in Him. Where once animals bore the penalty for sin again and again, Jesus offered Himself once for all, cleansing not only our outward lives but our very consciences. Thank You that in Him we no longer strive to earn Your favor through our own efforts or offerings, but rest in the finished work of the Lamb of God, who takes away the sin of the world. Because of His blood, we have peace with You, fellowship restored, and hearts freed to worship in Spirit and truth. Amen.