Loading summary
Transcript1 lines
- [00:10]
A
Well, I'm glad I get to finish our night out with the last offering of the five great sacrifices in Leviticus. It's hard following Gabe and Haley, who did so great and then that amazing video. Like, wasn't that so great? I was going to use the usual black table, but I didn't want to take away from mini golf. So I got this high chair, which works. And you could tell I'm a dad of five kids. I knew this would work. I've done this before. And then they came and brought me a real table. I'm like, I don't need that. I'll just use this high chair. This is going to go great. But yeah, I love Gull Lake. Tonight was a reminder of why I love this place. And if this is your first week here, I hope you get a little taste of why so many families love this place. I started going here in 2019. Daniel or Ambush asked me if I would consider speaking at the camp and told me, how about you come and check us out first? And so he invited us to come out here. 2019. We drove here from Newton, Kansas, and it took us a while. And on our drive there, we were kissed, metaphorically by a vehicle. We were on Interstate 94, which I hear is always clear and there's never any accidents. And anyway, we got rammed and it pushed in our trunk so much our trunk would not open. And it's me and Courtney and our five kids. We had two one year old twins with us. All of our stuff was in the back. We thought, well, maybe we're not. Maybe what's gonna happen. But we're gonna keep trudging through. We're gonna go. We're gonna make it to Go lake. We pull in and we see all the kids and all the things. We're like late. We're like toward the end, but they're still there and it's exciting and they offer to help. This was Tisk was here and some others were. Some of the first I met. And they're like, hey, we'll help you unload your van. And I was like, you don't want to do that because we're going to have to go through the side door and crawl over the back. And you know how the people are here. They're like, well, we were glad, like we wanted that to happen. So they're like, so we get to the place, they help us. I think we were unloading in Barnabas before it got refurbished. And if you've ever been to that one. Anyway, so it was Fun. We got all of our stuff unpacked, and we made it here. And year one, we realized we love this place. I was actually a little scared when I left. I was like, oh, man. Because our speaker was amazing. The speaker was so good. Everything was so good. This place is so great. And we were leaving, I was like, gold Lake's too good for me. And Ambush might find out in the next 12 months. So we need to plan, like, tell our kids maybe we ain't coming back. You know, I don't know if this is going to work out, but it's been good. We've been back every year since, and we love this place. It's so amazing. But we still had a broken van, and we had to get all the insurance information. And I had to explain to my kids, like, yeah, we are going to get this fixed. But don't worry, they have to fix it because they hit us. They are going to have to do something in order to help us fix the van. It's not just going to be on mom and dad because they're the ones who hit us. It's probably going to be their insurance. And you can't just hit someone and say, oh, I'm sorry. You also have to pay for those damages because the cost of your wrongdoing should not fall on the person you wronged. The cost of whatever you did wrong should not fall on the person that you actually hurt or you offended or you wronged. That's a principle that people from all over the world, all of history, understand at some level, you shouldn't have to pay for someone else's wrong to you. And that's tied into this word called restitution. Restitution is the restoration of something lost or stolen or repayment or reimbursement for injury or loss. And this is a word that's used and highlighted for the guilt offering. In the book of Leviticus, God gave five sacrifices that people would offer over and over and over again throughout the year. All five of them point to Jesus. We no longer offer these sacrifices because Jesus is the one who sacrificed himself and fulfilled the law. He did all of this in our place, for us, so that we would have a relationship with God and have peace. We would belong to Him. We could bring our thanksgiving to Him. We no longer have sin and guilt. All. All of this is fulfilled in Christ. But just because Jesus is the fulfillment of the five sacrifices doesn't mean that God doesn't want us to continue to learn from them. And so you have the five sacrifices we've been covering them this week. The burnt offering. We ought to be living sacrifices completely belonging to the Lord. This requires loving God with all that we are loving God with all of our heart, soul, mind and strength. And it's the kind of relationship that God wants to have with us, which is why it's the first one listed, even though it's the third one given. Then you have the grain offering. God is worthy of our praise and our gratitude. He's the one that provides for us. We have the peace offering. Jesus is our peace between us and God, and he's called us to be peacemakers. We are peacemakers through thanksgiving, vows and freewill offerings. In other words, we're expressing our gratitude to others and for God and his deliverance. We're keeping our commitments with one another. And we're also inviting other people into the peace that we have with God through the free will offering or the peace offering for the free will reason. And then you have the sin offering. It teaches us that our sin affects our relationship with God and other people. It must be confessed. We have no excuse for sin. Even in our ignorance, we're still guilty. And so God is teaching us about our sin, how we miss the mark. And then lastly, we have the guilt offering. Not the last one given, but the last one mentioned. And what's the guilt offering? The guilt offering we see in Leviticus, chapter 5, Leviticus 5, 14. Then the Lord spoke to Moses. And whenever you see that phrase like in this translation, it's then the Lord spoke to Moses, or he'll speak to Aaron and the priest, or he'll say, it'll say. Then the Lord said, that's a divider. That's a new section in which God is teaching. The Lord spoke to Moses. If someone offends by sinning unintentionally in regard to any of the Lord's holy things, he must bring his penalty for guilt to the Lord. Now, you wouldn't know this in English probably, but in Hebrew the word offends is new. In Leviticus, this is a new term. This word offends also. The word penalty is new. And if you were a Hebrew reading, Hebrew writing person, as you read this, you go, oh, here's a new word, a new idea that he's bringing in. The word for offends, like offends by sinning is the word maal. It's not the same word as Hatta, like the word for sin in the sin offering. This word is used 34 times in the Old Testament. And if you Were to translate it literally, it means to be untrue. To be untrue, to be not true. When you translate it, though, you don't say to be not true. You use the word offend because it means to wrong someone else. You wrong someone else when you're not right. Not right meaning like you're not correct, but not right. In, hey, that's not right. What you did was not right. And so that's the word offend. And even if it's unintentionally, he does it something unintentionally, it requires a guilt offering. This is similar to the sin offering, but it's given a different name because it emphasizes what's needed when you wrong someone else. The sin offering is just when you do something wrong, you sin against God. The guilt offering is about when you do something wrong. And now you've offended and hurt, you've damaged, you've stolen, you've injured, you've done something wrong that someone else is now paying a price for. So that's the idea of guilt, and it's in regard to any of the Lord's holy things. So if you read. Yeah. In regard to any of the holy things, one of the major themes in Leviticus, which you probably already knew this before this week, is holiness. The Lord is holy. We're called to be holy, to be like Him. The idea of holiness is we are set apart. We're separate, we're meant to be different. God designed us to be set apart for him for his sake, for his name, for his glory, for his plan, you know, to reflect Him. And in chapter 27, holy things are anything dedicated by men to God. So if you went to the end of the book of Leviticus, it picks back up this phrase of the holy things, and it's talking about what you are dedicating to the Lord. It could be animals, houses, lands, or tithes. We won't get to chapter 27, obviously, but if we were to teach through the whole book, we would, then that's actually toward the end. So if he sins or offends someone else, he must bring his penalty for guilt. Now, this is new in the text. This word for penalty is asham. It means restitution or compensation. Restitution or compensation. You need to make restitution. You need to compensate for whatever that you did was wrong. And so the guilt offering is an unblemished living lamb or, sorry, an unblemished ram of the flock. It's important to note this. I don't know if I made this clear earlier today. But the male sheep, that's what a ram is. A ram is a male sheep, is the one and only animal sacrifice not given for the sin offering. So as I shared this with you before, as you really analyze the offerings and look at their differences, if you were to read the sin offering, you'd say, oh, he went straight to young bull to goat, to female sheep. That's interesting. What about the male sheep? What about the ram? God was saving that for the guilt offering. God is wanting this offering, the guilt offering, to stand out from the sin offering. And so the value of the restitution or compensation is according to. To its value in silver shekels, according to the sanctuary shekel. So the Hebrew means, literally it means the holy shekels in the holy shekels. So back when this began, the sanctuary had its own set of weights, slightly different from other systems. If the man could not bring a ram as reparation, he had to bring an equivalent amount of silver. Silver was used as, you know, like precious metals. It was valuable. So a precise figure is not given here. It's not given anywhere, by the way, in the Old Testament because the price would vary from time to time. And this is highlighting God's standard is not the same as the world's. So this version, verse 15, God is letting the people know my standard for what something is worth is based off of him. It's not based off the world. It's a different system than like the marketplace would be even in Egypt during this time. So this is a unique system. Side fact, just really fun fact. Do you know what the silver measurement, the silver shekel measurement? Do you know the one thing that is mentioned in the Old Testament that has, that has an exact evaluation to it that was used commonly? You know what it is? It's for a slave, it's 20 shekels in the beginning. It later changes to 30. If you read in Genesis, you read about, you know, a man getting sold for silver by his brothers. You read later about a slave being sold for 20 shekels. But then in the New Testament time, that grew to be 30 pieces of silver. What you would consider as 30 shekels. It was 30 pieces of silver. Does anybody remember who else was sold for 30 pieces of silver in the New Testament? Jesus. Jesus was sold for the price of a slave. That's a connection back to the offering system and the temple and the tabernacle. What is somebody's worth from the very beginning, before this even happened, in God's plan, He planned it that his son, like if you read Philippians, chapter two, that he would come not as a king, but in the form of a servant giving up his life. And he lived that. He did that by offering himself up. And Judas didn't understand what he was doing, I don't think. But Judas ended up selling him for 30 pieces of silver, which is the price of a slave. And so God's standard is not the same as the world's. And so what's the point of the guilt offering? Number one, our offenses when we offend somebody else. That specific word, maal. When you do wrong and you're not right, you've wronged somebody. Our offenses require restitution. We should pay for our own wrongdoing. If someone offends by sinning unintentionally, he is to make restitution for his sin. That word restitution is shalem. What does shalem sound like? Shalom. Peace. The idea is you make restitution so that you have peace. That's the connection between the two words, you restore or repay. You know, earlier, the definition is actually a good one and a biblical one. The restoration of something lost or stolen, or the repayment or reimbursement for injury or loss. And you could tie this into the lost sheep and the lost coin and the prodigal son. And there's so many connections, we just don't have time tonight to go to it. But you add to it a fifth of its value. So let's say I wrong somebody, I have to add a fifth of paying for it. If that makes not a fifth of some of you guys what you're thinking, not that kind of fifth. It's a fifth percentage. It's a fifth of that. So I know you guys. Yeah, I appreciate that little laugh. Anyway, number two, our intentions cannot remove our guilt. Verse 17. If someone sins and without knowing it violates any of the Lord's commands concerning anything prohibited, he is guilty and he will bear his iniquity. He's going to bear the penalty for his sin because our intentions do not remove our guilt. Now, this is a very practical lesson about when we offend somebody. How many of you have heard, oh, I didn't mean to offend you. Oh, in that case, you didn't mean to do that, innocent. No problem. Why did I get carried away with my own feelings? You know that's not how it works. Your intentions do not automatically remove your guilt when you offend somebody. Now, of course, there's a balance. Some people would be offended no matter what. But the idea here that God's setting is, listen, you don't be the judge if you think that you're the judge always. And whether or not you offend somebody, I'll be the judge of that. Whether or not you're going to be wrong some of the time. And you're going to be arrogant, you're going to be proud and you're going to hurt people. You're going to push people away because out of arrogance and pride, you think, well, that shouldn't have bothered you. So there's a balance here where the guilt offering, that's tied to how we treat one another, it's tied to this idea. You're not the judge of deciding how much it is. They give it to the priest on purpose to decide the value and what's wrong. They let someone else be the jury and the judge of that, not themselves. So he bears an iniquity. Then the priest will make atonement for his behalf, for the error he has committed unintentionally, and he will be forgiven. It is a guilt offering. He indeed, he is indeed guilty before the Lord. So the context here is the priest determine the guilt and how much it's worth, and that's intentional. Most federal crimes, for most federal crimes, prosecutors have to demonstrate that there was criminal intent. So if there's a federal crime, they have to, to obtain a conviction, they have to prove something. It's called mens rea. I don't know if you've ever heard of it. How many people have been to federal prison? No one. Okay. No one. Okay, man. Every other year we have people anyway. Yeah. Mens rea literally means a criminal state of mind. And depending on the crime, a prosecutor would need to prove that the defendant acted knowingly, willfully, with general intent or with specific intent. So you have to prove this in order for someone to be convicted. Convicted. There's four different levels, depending on the crime, depending on the federal crime. But in God's kingdom, in God's kingdom, as you read about the guilt offering, when you wrong somebody else, whether you did it intentionally or not, God says that you are responsible. That is so big. That's huge. I, I actually think that this particular lesson in this offering bears more weight in an American culture than it does in a Middle Eastern or an honor based culture like in Japan or India or in Asia. This particular lesson humbles a person to think, I don't decide whether I think I offended you or not. That's kind of a little bit of the attitude and the culture that I'm around that I've lived in. I've had the same temptation. I want to decide whether what I did was truly offensive or not. And that's an unbiblical kind of attitude. That's a proud kind of attitude, especially when it comes to when you wrong somebody. When you wrong somebody immediately the spirit should drive you to humility, not self defense and pride. And the guilt offering shows a little piece of that. That number three, God takes our intentional offenses personally. In chapter six, verse one, then the Lord spoke to Moses. When someone sins and offends the Lord. Now it's using the word for offend, like you've wronged the Lord by deceiving his neighbor in regard to a deposit or security or robbery, or defrauds his neighbor, or finds something lost and lies about it, or swears falsely about any of the sinful things a person may do. And you could keep reading on, but now he's saying, now listen, before we've been talking about unintentional sins like you're guilty. Now we're talking about things that you know you did, like deceiving your neighbor or robbing someone. Right? How many people have accidentally robbed somebody? You don't accidentally rob somebody. You defrauding your neighbor, you find something lost and lies about it. You swear falsely. These are all intentional wrongs and they're deliberate sins. And notice how he starts, this is so this is God giving you his word. This is first person God. And God is opening up his heart and his character to people through his word. Listen to what the God of the universe is telling you and me. When someone sins and offends the Lord, when you wrong your neighbor, I want you to know you're wronging me. When you intentionally wrong them, I take it personally. It's as if you are offending me. This is so huge. This is God revealing to us how important it is how we treat one another. Not just a Good Samaritan story, which is so rich and deep in meaning, but going all the way back to the foundation of the law. When you hurt your neighbor, it's like you're hurting me. When Jesus, I think it's Matthew 25, he's teaching the people and he says, I want to tell you what the kingdom of heaven is like. I want to tell you what's going to happen toward the end. All right? In the end, God is going to bring everybody together in judgment. He's going to judge righteously and he's going to put people on the left. You call that The Democrat people. He's going to put. I'm just kidding. Don't call them Democrats. He's going to put people on the left, and he's going to put people on the right. There's going to be sheep and then there's going to be goats. He's going to put them in certain places and then he's going to speak to them and tell them certain things. He's going to show them their wrongdoing and the ones that are wrong, that have wronged their neighbors, the goats. He's going to tell them, you wronged me. You hurt me when I was blind, when I was. When I was in prison, when I was naked, when I was thirsty, when I was hungry. You did not help me. You did not serve me. You wronged me, you ignored me. You did that to me. And they're going to tell Jesus the Messiah. They're going to be like, jesus, when did we ever see you hungry or naked or in prison or thirsty or. What are you talking about? We never saw you in need and didn't serve you and didn't help you and didn't come to you. That never happened. And Jesus is like, if you've done it to the least of these, you've done it to me. If you didn't do it to the least of these, you've done it to me. Then he tells the others, you've helped me. And they say, how have we helped you? And he says, when you've done it for them, you've done it for me. Jesus explains this part of the guilt offering in that lesson, in that teaching. When you wrong your neighbor, when you don't do right to your neighbor, it's as if you're doing that to God himself, and he takes it personally. In Numbers, chapter 5, the Lord spoke to Moses, tell the Israelites, when a man or woman commits any sin against another, that person acts unfaithfully toward the Lord and is guilty. So God takes those things personally. And then number four, it's clear we have to own our offenses. We have to own when we offend somebody. Verse four, once he has sinned and acknowledged his guilt, he must return. Once you have figured out that you've wronged your neighbor, you have to confess it. You have to acknowledge it. And acknowledge it just doesn't mean privately like, okay, in my head, I knew that was wrong. Acknowledge it. The idea is you've acknowledged it to your neighbor, to your brother. You've come to them and be like, hey, I realize I affected. I realized this happened. That kind of acknowledgement is necessary. It's like a confession. And then he must return what he stole or defrauded, or the deposit entrusted to him, or the lost item he found, or anything else about which he swore falsely. He will make full restitution for it and add a fifth of its value to it. He is to pay it to its owner on the day he acknowledges his guilt. So the first step is acknowledging your guilt on the very day. So he pays it to the owner on the day he acknowledges his guilt. He had to return 100% of what was lost. He had to add 20% on top of that. In numbers, chapter five, this is repeated in a way it's practically lived out. The Lord spoke to Moses, tell the Israelites, when a man or woman commits any sin against another, that person acts unfaithfully toward the Lord and is guilty. The person is to confess the sin he has committed. He is to pay full compensation, add a fifth of its value to it, and give it to the individual he has wronged. But if that individual has no relative to receive compensation, the compensation goes to the Lord for the priest, along with the atonement ram. Remember, this is a unique offering, just the ram, the male sheep, along with the atonement ram, by which the priest will make atonement for the guilty person. So what's interesting here is this is an example where someone's like, let's say I went to Ambush's house and I ambushed him. And he had, let's say he had five desserts on the table, and he was saving it for his evening meal. And I took five desserts from his table and I stole them and I ate them. For me to give them back, I would have to give them how many desserts? Any math people out there? Six. You have to add one fifth. One fifth of five is one. So you add six. I would have to give them six desserts. The idea behind this is sin should always cost more than what you gain out of it. And that's just a reality. When you do something wrong, the discipline is always more than what you got out of it. Why does this make sense to us when we think about it for longer than a minute? Well, think about it. If I thought that the penalty for me stealing five desserts was giving five back, I've lost nothing. If I get caught because I got the first five, and if I just have to replace them, I'm a sum zero. I'm a net zero gain right now. I've not really had to do Anything. I can go on a stealing spree and I can make up for all the things I'm taking because I already have those things. I can make investments. I can earn off of that. But if the penalty for my sin is even more than what I'm gaining, I'm risking something. I'm risking real loss. I not only lose what I would have gained, but I lose even more in God's system of justice. He wants our wrongs to one another to cost us more than what we are thinking that we're gaining by getting it. He wants it to feel like a losing game. He wants sin to be like gambling, right? If you know math at all, you know that gambling is a waste of your time. No one wins in gambling except the house. The house wins mathematically, statistically. And I know some, and I don't want to be offensive about this, I know some people struggle with gambling. I don't know if anybody in this room does in particular. I know that's a real addiction that some people have. But that addiction is irrational. You are losing, and you're going to lose more than money. You're going to lose your reputation, your pride, your family, your job. Gambling's a losing game. Sin is a losing game. Sin is meant to cost you more than what you get out of it. And that's all tied into the guilt offering. So we have to own our offenses. We can't expect to be fine with God if we still have an unaddressed sin, an offense against someone else. And that's why in verse 6, back to Leviticus 6, verse 6, then, meaning the word for then means after he's made it right, after he's gone and made it right with his brother and he's had a fifth, he's added a fifth of its value to him. He is to bring his guilt offering to the Lord an unblemished ram from the flock according to your assessment of its value as a guilt offering to the priest. So the offering has to fit the value. And in this way, the priest will make atonement on his behalf before the Lord, and he will be forgiven for anything that he may have, for anything he may have done to incur guilt. The reality is everyone has sinned, everyone has fallen short. Everyone needs a sin offering. But it's also true. People need to deal with their sins against one another. Have you wronged someone else? Have you offended someone else around you? That's important to God. He doesn't want to skip that. You cannot get to the third offering, the burnt Offering until you've given the sin offering and the guilt offering. Those two must come first. It's God's way of saying, okay, before you think that you fully belong to me and we're great, I want you to deal with your sin. You have to address your sin and you have to address the wrongs that you've done to other people. Jesus taught this in Galilee. When he was teaching in Galilee, he was going to over 200 synagogues around Galilee. He taught this. So in Matthew chapter five, when he's preaching the Sermon on the Mount, he says, so if you are offering your gift on the altar, and there you remember that your brother or sister has something against you, leave your gift there in front of the altar first. Go and be reconciled with your brother or sister and then come and offer your gift. Jesus taught the New Testament under the New Covenant. He taught the truths about the kingdom, saying, if you've wronged your brother and they have something against you, meaning you truly have wronged them. Now if you haven't wronged them, there's always going to be some people that dislike you. But if, if you truly they have something against you, that's legitimate, you have offended someone. What God's saying here through Jesus is, I don't even want you to offer up your worship gift, your Thanksgiving, your grain offering equivalent. I don't even want you to offer that up yet, because I want you to first and go make it right with your neighbor, with your brother, with your sister. Go make it right with them before you offer a gift to me. Because how you treat other people is how I feel like you're treating me. It affects our relationship, the way that you treat the people around me. They're very important to me. And I want you to realize that even before you give a gift to me. Reach a settlement quickly with your adversary while you're on the way with him to court, or your adversary will hand you over to the judge, and the judge to the officer, and you'll be thrown into prison. Truly, I tell you, you will never get out of there until you have paid the last penny. You know, God may use guilt in your life as a lesson for you. You may be lacking peace at different seasons of your life because God wants you to make something right with someone else. And I just want to. I want to ask you, and maybe you just have to ask the Holy Spirit about this. Is it possible right now in your life you have wronged somebody else? And the reason why you're angry and grumpy and frustrated and you feel like you're lacking peace is because God loves you and he's withholding that from. From you. Because in order for you to have an intimate relationship with him and closeness with him, he wants you to deal with the wrong that you've done to someone else. God wants you to talk to them, he wants you to apologize to them. He wants you to make it right. And I hope you don't miss out on that. I don't always have time to share. So when I was a teenager, Right when I became a teenager, I became a teenager. I was 13 when I became a teenager. I was trying to figure out how to say that without sounding like I definitely just sounded. I don't know about you. I became a teenager at 13, and I realized for the first time in my life that I hated my mother. And I didn't really deal with that much. I didn't deal with it well. I ended up moving out of my mom's house and living with friends. I was 14. I moved out. I called social services on my mom and she didn't appreciate that at all. And so I moved out. And I moved in with a friend who was a girl. No romance, but just a female friend from school, her sister and her single mom who was mentally unhealthy but was able to keep the kids. So we just sat at her house. And it was a sinful environment, but I lived there for a little bit. And I became more angry as I grew older. And I became a Christian at 16 and knew I wanted to be right with people, but I didn't want to touch dealing with my mom because I had moved out a second by the time I was 16. I moved out a second time after being forced to go back to move with my mom. And when I was 18, I moved to a Bible college in Mississippi. Where a great place, I think the Civil War is still going on in Mississippi, but it's a great place. So I go to college, I'm discipled. And then I realized my first semester that I have anger in my heart. I started reading through the Book of James, and it's speaking about anger. And for the anger of man does not produce the righteousness of God. You know, be quick to listen, slow to speak, slow to become angry, for the anger of man does not produce the righteousness of God. And then I started learning theology for the first time. Theology about sin. Do you know there's a whole doctrine on sin, like what sin is and how sin is wrong and not the sin offering. Although I wish I would have learned that then, too. But what sin is. And I realized that my sin was so bad against God. And it's kind of weird saying this with so much of my family here. My family's here tonight. When I was a little kid, I was sexually molested by one of my mom's friends. And when I was right before I became a teenager, I. I asked my mom, all this stuff was coming up, probably because I was turning. I was a teenager and hormonal and whatever else. And I remember going to my mom and saying, mom, why didn't you stop? Why didn't you say something? Because I told my mom about it, and she didn't tell anybody until my dad found out about it. Why didn't you do something? And my mom was in a really bad place. We have a great relationship with. Now we have a good relationship. But at the time, she was broken, I was broken, we were all lost. And my mom said, f you. You're the reason I don't have any friends. Well, that came to mind as I'm in college thinking about theology on sin. How grievous my sin is against God and how I've sinned against an infinite holy God and how God has mercifully forgiven me. And then Jesus says, in the same way I have forgiven you, forgive others. And I go home for Christmas and I talk with my mom. I end up going to her house, and one late night, I just open up to her and I said, hey, I need to tell you what you've done that I still am holding onto, that I shouldn't be holding on to these things that are bothering me. And I shared with her about what she said and some of the things that went down. And we stayed up all night, and we were talking through some things, and I just started crying, and I was like, I forgive you. I forgive you 100%. You owe me zero. Debt forgiveness is about debt canceling a debt. Jesus has canceled my debt. And I have done worse to Jesus than my abuser has done to me, or that you have done to me or that anybody else has done to me. I. I have done worse to Jesus than I will ever receive from anybody else. And I forgive you, and I mean it. And of course she's crying and she's like, oh, you know, it was a long night. And it was. But it was a real relieving moment to where I realized there's a reality to guilt and offense where God doesn't want us to overlook our offenses toward others and making it right. You cannot have reconciliation if there's no admitting to wrongs and going and trying to make things right. And I want to implore you as fellow brothers and sisters in Christ. Some of you are older and wiser than me, but maybe you're dealing with this with someone in your life that's really offended you. You're never done applying the same truths you knew 50 years ago. Am I right? Can I get an amen from an older Christian right? You're never done needing to relearn and apply the same Christian truths you might have known, you might have felt like you mastered 50 years ago, but you're losing it today because God's needing to open your eyes and draw you to it if you have wronged somebody. One thing I hope you get away from at Goal Lake and this study, through the five sacrifices, Jesus has given it all for you. He has given it all for you. And what he's asking for you is to follow that example. Follow his example in the same way he's loved you. Love them in the same way he's forgiven you. Forgiven them. And if you have sins that you need to confess and own, do it. Don't let anything in the world stop you from making it right. Don't think, oh, it's been too long, oh, they won't remember, oh, blah, blah, blah. Those are all excuses and lies from the enemy. It's going to use to distract you and keep you from doing this important step. The guilt offering is different than the sin offering and the burnt offering for a reason. I wish more churches taught on this reality, this fact foundation of the life that God is calling Christians to as we follow Jesus. If you have guilt, I beg you, deal with it. Let me pray. And then we have the talent show in five minutes. Let's pray. Heavenly Father, I thank you so much for tonight. I thank you for Gold Lake. I thank you for my friends here and the way that you've moved through this camp. And ultimately, and most importantly, the way that you reveal truth to your Son. And we know him through your word. So I thank you for your word. I know that we can trust it. I pray that you would deepen our understanding that we would grow in the knowledge of Christ. We would see him on every page and understand how the Old Testament, the whole thing points to him. Would you continue to deepen our understanding of you? Would you bring us to a. A reconciled, peacemaking relationship with the people around us? And I thank you that you are the one who made the true sacrifice and all of these sacrifices point to you. Thank you for what you've done. We love you because you first loved us. And we pray all this in Jesus name, Amen.