Let us turn to God's Word in
that portion that we read in Leviticus chapter 25. And I want
to draw your attention tonight to the portion here in verses
8, 9, and 10. Leviticus 25, verses 8, 9, and
10. And thou shalt number seven Sabbaths
of years unto thee, seven times seven years, and the space of
the seven Sabbaths of year shall be unto thee forty and nine years.
Then shalt thou cause the trumpet of the Jubilee to sound on the
tenth day of the seventh month. In the day of atonement shall
ye make the trumpet sound throughout all your land. And ye shall hallow
the fiftieth year, and proclaim liberty throughout all the land,
unto all the inhabitants thereof. it shall be a jubilee unto you
and ye shall return every man unto his possession and ye shall
return every man unto his family the year of jubilee is what is
spoken of in this portion and also in the following verses
and tonight I want us to consider this is a type of what we might
term the Gospel Jubilee. This morning we were also in
Leviticus considering what is spoken of previously as the Feast
of Trumpets. Remember back in chapter 23 at
verse 23 following. And I said then that that feast
and chapter 23 is very much taken up with the feasts of the Lord
as we see at the end of that particular chapter. Moses declared
unto the children of Israel, it says, the feast of the Lord.
And amongst them there at verse 23 to 25, the feast of trumpets and we considered
how it sets before us the great gospel trumpets that is to be
blown in these latter days, the proclamation or the preaching
of the gospel set before us then here in Leviticus in type. But now this evening coming over
into the words that we've just read in chapter 25 where we have
the year of jubilee and again observe how in the year of jubilee
the land was to enjoy a sabbath it would enjoy a sabbath in the
49th year we see quite clearly how that every seven years the
land was to have a sabbath here at the beginning of this 25th
chapter in verse 2, speak unto the children of Israel says the
Lord addressing Moses Say unto them, When ye come in to the
land which I give you, then shall the land-keeper sabbath unto
the Lord six years, shalt thou sow thy field, and six years
thou shalt prune thy vineyard, and gather in the fruit thereof.
But in the seventh year shall be a sabbath of rest unto the
land. The sabbath for the Lord thou shalt neither sow thy field
nor prune thy vineyard. Israel then were to observe this
sabbatical year. And what does it indicate to
them? Well it indicates quite clearly
that the land really belongs to no individual. In this Sabbath
year there is food for everyone. Food for the poor. As it says
here at verse Verse 5, That which groweth of its own accord of
thy harvest thou shalt not reap, neither gather the grapes of
thy vine on rest, for it is a year of rest unto the land. And the
Sabbath of the land shall be meet for you, for thee, and for
thy servant, and for thy maid, and for thy hired servant, and
for thy stranger that sojourneth with thee. Why we can go back
even to the book of Exodus and those laws that God himself gave
to Moses in the mountain there in Exodus chapter 23. Exodus
chapter 23 and the wrong reference, it's Exodus chapter 23 and verse verse 10 it says six years thou
shalt sow thy land and shalt gather in the fruits thereof
but the seventh year thou shalt let it rest and lie still that
the poor of thy people may eat and what they leave the beast
of the field shalt eat in like manner thou shalt deal with thy
vineyard and with thy olive yard. So, whilst the land lies fallow,
as it were, all in the land, even the poorest of the land,
are permitted to go and to glean in the fields. The land is God's
land. It was the promised land. And
in that great sabbatical year, now all the land is open to all
and sundry food for the poor. But not only that, there was
also the proclamation of freedom for those who are poor. Now we see that later when the
law is repeated. Remember Deuteronomy is really
a repetition of the laws of God. The very name Deuteronomy means
second law. God had given the law first at
Mount Sinai speaking the Ten Commandments, Moses going into
the mount and receiving all that instruction from God. But then when they come to the
borders of the land after the 40 years of wilderness wandering
God repeats the law here in this fifth book of Moses, the book
of Deuteronomy. And look at the language that
we have there in chapter 15 It says, at the end of every seven
years they shall make a release. And this is the manner of the
release. Every creditor that lendeth aught
unto his neighbor shall release it. He shall not exact it of
his neighbor or of his brother, because it is called the Lord's
release. Again, verse 12, If thy brother
an Hebrew man or an Hebrew woman be sold unto thee, and serve
thee six years, then in the seventh year thou shalt let him go free
from thee. It's not only a Sabbath to the
land to remind them that the land is God's, and that to let
it alone and all are to go into the fields to partake of that
provision that God will make for them. but it was also to
be a great year of release for the poor of the lands. Now, evidently, it is the poor
who are most likely to fall into debts. And as they wax poor,
they will get deeper into debts. Now in the seventh year their
release is to be proclaimed. But what is the spiritual significance
of these things? Or does it not remind us that
the gospel is for those who are the poor, those who are poor
in spirit? James says, hath not God chosen
the poor of this world, rich in faith and heirs to the kingdom
that he has promised to them that love him? Remember the ministry
of the Lord Jesus when John's disciples come there in Matthew
chapter 11 because John in the prison is full of uncertainty,
full of doubts concerning Christ. Is this Jesus of Nazareth really
the promised one, the Messiah of God? And John's disciples
come and The Lord tells them what are the proofs of His Messiahship. Go and show John again, He says,
those things which ye do. Hear and see the blind receive
their sight, and the lame walk, the lepers are cleansed, and
the deaf hear, the dead are raised up, and the poor have the gospel
preached unto them. or the poor have the gospel preached.
He's a gospel for those who are in great debt, those who are
poor in spirit, those who feel the awful burden of their sins,
those who see that they're sold under the law and they cannot
clear their debt. And it's not only the seventh
year, but it goes on, as we see here in the text, to speak of
a year of jubilance. They were to count 7 times 7
years, coming to the 49th year, and then the next year, the 50th
year, would be the great jubilee year, as we have it here then. in the text they shall cause
the trumpet of the jubilee to sound on the tenth day of the
seventh month in the day of atonement shall ye make the trumpet sound
throughout all your land and ye shall hallow the fiftieth
year and proclaim liberty throughout all the land unto all the inhabitants
thereof it shall be a jubilee unto you and ye shall return
every man unto his possession and ye shall return every man
unto his family." Oh, what a glorious year is this year of the Jubilee
that we come to consider then here this evening. And what does
it typify? What does it set before us? Does
it not exhibit to us something of the glorious fullness that
is in the Gospel of God's grace? that where sin abounds, grace
doth so much more abound. This is what they're told here
then. Look at the perfection of that that is typified in verse
8. It says, I shot number 7 Sabbaths
of years unto thee, seven times seven years, and the space of
the seven Sabbaths of years shall be unto thee forty and nine years."
All these references to that number seven. Seven times seven. And seven being a perfect number,
and this being a typical book. It sets before us, I say again,
the great perfection of that Gospel that is to be proclaimed.
And here we have the trumpet of the Jubilee. Thou shalt cause
the trumpet of the Jubilee to sound. First of all then, considering
the significance of the trumpet of the Jubilee. Now, the English
word that we have here, Jubilee, is in fact simply a transliteration
of the Hebrew words Jobel. And the basic meaning of that
word Jobel is ram's horn, that's the meaning of the words. It's
the ram's horn, the Jobel. And it's the sounding of that
ram's horn that marks the beginning of the year of the jubilee, the
year of great release. Now, it's true that in what follows
here, although we have mention of the jubilee being sounded on the tenth day of that seventh
month, yet the word that is used for the trumpet, thou shalt cause
the trumpet of the jubilee, it says. The word trumpet is another
word, it's a synonym, but it's not the word jubilee, it's a
different word altogether. But it is that that is associated
clearly with the fact that the year of great release has now
arrived. We know how that trumpets were
repeatedly used in Israel. We remarked on the significance
of that this morning. Remember how that every month
of the year was to be marked by the sounding of that silver
trumpet. There in that 10th chapter of
the book of Numbers, the opening 10 verses we read, of the trumpets,
the two trumpets of silver that were to be made and to be employed
in calling and assembly of the people but when we come to verse
10 there in Numbers chapter 10 it says also in the day of your
gladness and in your solemn days and in the beginnings of your
months ye shall blow with the trumpets over your burnt offerings
and over the sacrifices of your peace offerings that they may
be to you for a memorial before your God. I am the Lord your
God." Every month, as well as those other occasions marking
the various feast days. But then as we were considering
this morning the seventh month, The seventh month of the year
was to be marked out in a special manner. That was the Feast of
Trumpets. There in verse 23 of chapter
23, where the Lord speaks unto Moses, Speak unto the children
of Israel, saying in the seventh month In the first day of the
month shall ye have a Sabbath, a memorial of blowing of trumpets
and holy convocation. Ye shall do no servile work therein,
but ye shall offer an offering made by fire unto the Lord."
Or the seventh month was the great Festal month. There were so many feasts, as
we remarked this morning, there at the end of that 23rd chapter.
the Day of Atonement and also the Feast of Tabernacles both
occurred in the course of that seventh month. But here in the
verses before us tonight we see that there was a trumpet that
was to be sounded to mark the beginning of the great 50th year
of Jubilee in verse 9, then shalt thou cause the trumpet of the
jubilee to sound on the tenth day of the month, the tenth day
of the seventh month, in the day of atonement shall you make
the trumpet sound throughout all your land. Now, all these
trumpets that we read of time and again in the Old Testament
and especially here in this book of Leviticus Now types of that
gospel trumpet. Hark how the gospel trumpet sounds. Christ and free grace therein
abounds. Free grace to such a sinner's
be. And if free grace, why not for
me? Asks the hymn writer Charles
Coles. Or the gospel trumpet. And we
see it and we read that portion. earlier this morning in Isaiah
chapter 27 and that that we have at the end of that particular
chapter clearly speaking to us of the great day of the Lord's,
the day of grace that is this Gospel day. It shall come to
pass in that day that the great trumpet shall be blown and they
shall come which were ready to perish in the land of Assyria
and the outcasts in the land of Egypt and shall worship the
Lord in the Holy Mount at Jerusalem." It's the calling of the outcasts
and all those who are perishing as the gospel trumpet is blown. It's directing us to the gospel
and the proclamation of the gospel. the trumpet then of the Jubilee.
It's one of those trumpets. But I want in the second place
to look more particularly at the details of the Gospel type
that we see here in this Jubilee. And two things in particular. First of all, the time of the
proclamation. And then secondly, the liberty
that is being proclaimed. Firstly, the time. And it's quite
specific in the language that we have in our text. Here in
verse 9, it's the tenth day, mark that, the tenth day of the
seventh month. In the day of atonement, it says. ye shall make the trumpets a
sound throughout all your lands." And as I just said, reminding
you of what we were considering this morning in that seventh
month, there fell that day which is called the Day of Atonement. There in verse 27 of chapter
23, also on the tenth day of this seventh month there shall
be a day of atonement it shall be an holy convocation unto you
and ye shall afflict your souls and offer an offering made by
fire unto the Lord. The feast of trumpets occurred
on the first day of every seventh month but this jubilee trumpet
which is only blown in the 50th year is to be sounded on the
10th day of that great month, that 7th month. And it is clearly
then associated with the great day of Atonement. And the Day of Atonement is one
of the most striking types of the Lord Jesus Christ. Why when
we come to the New Testament doesn't Paul remind us in Romans
chapter 5 we also joy in God through our Lord Jesus Christ
he says by whom we have received the atonement by whom we have
received the atonement that great works you know it was coined
by William Tyndale it didn't exist previous to Tyndale making
his translation of the New Testament Scriptures and he coined the
words and we can break the word down it literally means at one
meant it means reconciliation and that the sinner who is in
a state of alienation from God we know that the carnal mind
His enmity against God, it is not subject to the law of God,
neither indeed can be, that's our condition by nature. But
what has Christ done by His coming, by His life and by His death,
that sinner who was in the condition where he was so separated from
God is now brought nigh by the blood of Christ. There's reconciliation. The sinner now is restored, he's
at one with God. through the work of the Lord
Jesus Christ and it's here in Leviticus chapter 16 that we
have all the detail concerning what was to be done on the day
of atonement the tenth day of the seventh month there were
various sacrifices but there were in particular those two
goats that were to be taken and one would serve as a sin offering
and the other was to serve as the scapegoat and you can read
you can read through the chapter yourself chapter 16 but see what happens to that
goat that is to serve as a sin offering verse 15 then shall
he that is the high priest kill the goat of the sin offering
that is for the people and bring his blood within the veil and
do with that blood as he did with the blood of the bullock
and sprinkle it upon the mercy seat and before the mercy seat
it's the only day in the year when the high priest can enter
in beyond the veil into the holy of holies but not without the
blood of sacrifice and so there is this sin offering for the
sins of the people and the blood taken and sprinkled And so, as
we read there at verse 16, he shall make an atonement. Oh,
that was the sin offering. But what of the other goats?
Well, the other goat was to serve as the scapegoat. And there in
that 16th chapter, in verse 21, Aaron shall lay both his hands
upon the head of the live goat. and confess over him all the
iniquities of the children of Israel and all their transgressions
in all their sins putting them upon the head of the goat and
shall send him away by the hand of a fit man into the wilderness
and the goat shall bear upon him all their iniquities into
a land not inhabited or as the margin says into a land of separation
and he shall let go the goat in the wilderness. Oh, so glorious
is the work of the Lord Jesus Christ, there is a fullness in
that work of Christ that can only be foreshadowed in a multitude
of types. And that's what we have in Leviticus,
so many sacrifices. And there on the Day of Atonement
is not only the sin offering, But the scapegoat, and it pictures
to us the remarkable way in that the sin, having been confessed
over that live goat, is then removed into a land of separation,
taken away, lost, buried in the depths of the seas. Remember
the language again of the prophet there in the book of Jeremiah? In Jeremiah chapter 50 and verse
20, we have that tremendous statement made concerning the removal of
the sins of God's Israel. In those days, and in that time,
those days, that time again is the day of grace. It's the last
day. It's the gospel dispensation
in those days, and in that time, saith the Lord, the iniquity
of Israel shall be sought for, and there shall be none, and
the sins of Judah, and they shall not be found, for I will pardon
whom I reserve." Well, what do we see then here with regards
to the Jubilee and the Jubilee Trumpet? how it is so very much
associated with all that was to transpire, all that God had
ordained for the Day of Atonement, here in the 50th year. On that day, that highly significant
day in Israel, the tenth day of the seventh month then shalt
thou cause the trumpet of the Jubilee to sound on the tenth
day of the seventh month in the day of atonement shall ye make
the trumpet sound throughout all your lands and so it reminds
us of that gospel that is to be proclaimed As Paul says, we
preach Christ and Him crucified. I determine not to know anything
among you save Jesus Christ and Him crucified. But it's not just
the preaching of the person and the work of the Lord Jesus Christ. It is that. And that is the very
heart of the Gospel. we are to preach Christ in his
person, Christ in his work but also there is that proclaiming
of the effect and the benefit and the blessing that comes through
that great sin atoning sacrifice there is liberty to be proclaimed
if the Son shall make you free then are ye free indeed. Remember that this year of Jubilee,
as I said at the beginning, was a year of relief for the poor
in the land. There was to be release from
servitude and from all their debts. Here at verse 10, ye shall
hallow the fiftieth year and proclaim liberty. throughout
all the land unto all the inhabitants thereof it shall be a jubilee
unto you and ye shall return every man unto his possession
and ye shall return every man unto his family again verse 13
in the year of this jubilee ye shall return every man unto his
possession freedom for all those who were in death. Oh, it is
such a remarkable type of the Gospel, the acceptable year of
the Lord. What does God say in the New
Testament Scriptures? I have heard thee in the time
accepted. I have succored thee in the day
of salvation. Behold, now is the accepted time. Behold now is the day of salvation. This is the message that is to
be preached in. And it's all typified here in
the Old Testament in the day of Jubilee. And this gospel that
is to be preached, let us observe the fact it is a discriminating
gospel. We know that the ministry of
the Lord Jesus Christ was a discriminating ministry. It caused a division. There was a division amongst
the people, it says, in John's Gospel, because of him. Or a
division amongst the people because of his sayings. He himself, his
person, is divisive. His message is that that separates
between men and the Gospel is that that is really addressed
to character and we need to observe that we need to observe that
there is a freeness in the gospel but how the ministry of the Lord
Jesus himself is clearly addressed to character he says they that
are whole have no need of the physician but they that are sick
I came not to call the righteous but sinners to repentance How
many have any awareness of their sinnership? All are sinners in
God's sights. There are but few so in their
own. But how this gospel is to be
preached. Now, we remarked on this a couple
of weeks ago when we were considering that prophetic word that we have
in Isaiah 61 there in the opening verses. that passage that is
taken up by the Lord Jesus Christ in the synagogue in Nazareth
in Luke chapter 4 when Christ begins His public ministry He's
in the synagogue and He reads the minister gives Him the book
of the prophet Isaiah and He turns to those words of chapter
61 the Spirit of the Lord God is upon them because He has anointed
them and as He is the anointed one so He is the sent one and
he reads through those words at the beginning of that chapter
and then he says this day is the scripture fulfilled in your
ears and remember how when we were looking at those verses
of the prophet we remarked with regards to the proclamation of
the gospel how that we're told who it is for it's addressed
to certain characters now let me just remind you of some of
those characters What does the Lord say there? He was to preach
good tidings unto the meek. To preach good tidings unto...
The Lord hath anointed me and sent me to preach. But to whom is He to address
that message? To the meek. Or as it is in Luke's
account, in Luke 4, it says to preach good tidings to the poor.
Now what is the significance of the word that is used? It
has that idea of those who are bowed down. Those who are bowed
down, they are a burdened people. They are humble, they are lonely.
They are those who are afflicted. They are those who are poor in
spirit. Although the Jubilee is in Israel
a release for those who are in debt, and those who have had
to sell themselves. It's a very real physical sort
of poverty that they have endured all the years, waiting for the
great year of release, the Jubilee. But in the Antitype, when we
come to the New Testament, we're to think in terms of that poverty that has to do with the
man's spirit those who feel that they have nothing that they are
nothing, that they are not deserving of the least of God's favours
all these are the ones to whom the gospel is to be preached
to preach to the poor, to preach to the meek and that's the only
way we can receive the word of God we are to receive it with
meekness it says James 1.21 with meekness receive the engrafted
work which is able to save your soul or we have to receive it
in a certain fashion, you see we come as those who have nothing,
poor souls we are those who are in debt we cannot pay the price
that is demanded by the Holy Lord of God, we are undone but
it doesn't only speak of Christ preaching the good tidings to
the meek remember how he goes on to say that he will minister
to those who are of a broken heart and he comes to bind up
broken hearted sinners it's interesting because by nature man's heart
is not a broken heart man's heart by nature is a proud heart a
hard heart And the Lord himself has to come first of all to break
the hard-hearted sinner. He's not my word like as a fire,
says the Lord, and like a hammer that breaketh the rocks in pieces. Oh, there is such a ministry,
there's that ministry of the law first of all. And the law
breaks the sinner. The sinner has revealed to him
what he is, his ignorance. He's impiatory, he's impotent. Or what can he do? He's undone. We know that the Lord is holy,
says Paul, and the commandment is holy, and just, and good. The fault is not with the law
of God. The fault lies with the sinner to whom that law comes.
And the law is good, says Paul, if a man use it lawfully, Knowing
this, that it is not made for the righteous man, but for the
lawless and disobedient, for the ungodly and for sinners,
for unholy. Those are the ones whom the law
is for. It's given to break the hearts
of those hard-hearted sinners, to bring them to that end of
themselves. And the Lord he binds up those
poor broken-hearted sinners all tormented convicted by that law
and they cannot pay the debt that the law demands of them
and so they have to come to Christ the sacrifices of God remember
are a broken spirit David says a broken and a contrite heart
oh God thou will not despise all these are those you see to
whom the liberty is proclaimed. They are meek, they are poor,
they are broken-hearted sinners. But principally here we see that
they are those who are the captives. And what does the Lord do? There
in Isaiah 61 to proclaim liberty it says to the captives and the
opening of the prison to them that are bound. And look at the
language associated with the sounding of the jubilee trumpet.
Here in verse 10 you shall hallow the fiftieth year and proclaim
liberty, liberty throughout all the lands unto all the inhabitants
thereof. All liberty, liberty for those
who are captives and bound. And what are we by nature? We
are those friends who are taken captive by the devil at his will. The Lord Jesus says to the Jews,
you are of your father the devil. Our first parents there in the
Garden of Eden, they reject God, they reject the Word of God. They embrace the devil and they
believe the devil's lie. rather than God's truth and we
are by nature those who are descended from Adam and Eve, we are sinners
and we are captives to that strongman armed. Ah, but there is one stronger
than the strongman armed who is able to release the captives. But how the Lord deals with his
people. He makes those who are to receive
this liberty he makes them to understand their need of liberty
and we see it in the experience of the people of God as it's
said before us in holy scripture the language of the psalmist
remember in psalm 88 he says I am shut up and I cannot come
forth he feels he's in the prison house and he wants to be liberated
but he cannot free himself Shut up! And isn't this what
God does? Job tells us, Job 12, 14, "...how
he shutteth up a man and there can be no opening." When God
deals with us and shuts us up to ourselves and what we are
by nature, He'll teach us something of ourselves. We have to know
ourselves if we would truly know the Lord God and know Him to
be our God. We have to know what we are by
nature. And this is that work that God
does through the law. As Paul tells those Galatians,
before faith came we were kept under the law, he says. Shut
up to the faith which should thereafter be revealed. shut
up to our unbelief or do we know it friends to be there the impossibility
of faith or could I but believe then all would easy be I would
but cannot Lord relieve my help must come from thee he proclaims
liberty to those captives who have not faith who want faith
and what is it what use is it to any man in that States where
God has shut him up to come and speak of his duty faith. Why? It's a mangling of law and gospel. It is the law that demands that payment of a mighty debt that
we cannot pay. But the gospel speaks such a
different language. It proclaims liberty to the captives. It sets before us the great work
that God himself is pleased to do in saving souls, liberty. All it comes by the ministry
of the Holy Spirit where the Spirit of the Lord is there is
liberty. When he shows us him who is the
only one who can release us from the prison the only one who can
work faith in our souls so we are brought to look outside of
ourselves and to look unto the Lord Jesus Christ and to be saved
how simple it is and yet in some ways we have to learn what the
bitter thing sin is and the awful doctrine of our total depravity
and our sinful impotency that we cannot release ourselves. But he proclaims liberty to the
captives, the opening of the prison to them that are bound
and then he speaks to mourners. Oh he speaks to those mourners,
blessed are they that mourn, he says in the Sermon on the
Mount, for they shall be comforted. Or how they see and feel sin.
We sang it just now in that 806th hymn. It speaks to us of happy
mourners. The title of the hymn. And how
that refrain is repeat it in verses 2, 3 and 4 then hail ye
happy mourners it says then hail ye happy mourners then hail ye
happy mourners but what of them how they how they mourn and they
mourn over sins to cease in smarts but slightly to own with your
confession is easier still But all to fail cuts deep beyond
expression. Mourning over our sins, but here
is one, you see. He comes to comfort all that
mourn, it says. To comfort all that mourn, to
appoint unto them that mourn in Zion, to give unto them beauty
for ashes, the oil of joy for mourning. Oh friends, do we know
what it is to be mourning over our sins? Mourning after the
Lord Jesus Christ. Here is the one, you see, who
comes and all of this is set before us here in the Old Testament. I said this morning what a remarkable
book is this book of Leviticus. I know we've been reading through
it at home. There are so many various sacrifices
and what they are to do with the different sacrifices. and
we wonder about all the detail and yet there's so much instruction
and so much comfort to be found it's a gospel book I know it's
one of the books of Moses the five books of Moses the first
five books of Holy Scripture and here we have the book of
Leviticus but what are these Levitical laws? surely we recognize
that to him who is a true spiritual Israelite he will look beyond
the type by the grace of God he will see Christ set before
him in all these types and all these figures and here is Christ
even in the jubilee trumpet or the time of the proclamation
it was the tenth day of the seventh month in the day of atonement
this is what has brought the great release for sinners Christ
has made the great sin atoning sacrifice and therein is the
sinner freed from all the guilt and all the filth of his sins
all our salvation is in the Lord Jesus Christ who of God is made
unto us wisdom and righteousness and sanctification and redemption
that he that glorieth is to glory in the Lord All our salvation
is in that work of Christ, and He is obedient unto death, even
the death of the cross. And so, the time of the proclamation,
the trumpet is to sound, it says, on the tenth day of the seventh
month, in the day of atonement. What is it that is being proclaimed
by the crucifixion of Christ? It's liberty. And it's liberty
for poor, needy sinners, broken-hearted captives, mourning over all their
sins. Ye shall hallow the fiftieth
year, it says, and proclaim liberty throughout all the land. Unto
all the inhabitants thereof it shall be a jubilee unto you.
And ye shall return every man unto his possession. and ye shall
return every man unto his family. A jubilee shall that fiftieth
year be unto you. O God grant then that we might
be those who are able to rejoice in our knowledge of Him who is
the Antichrist. Here we have the shadow of good
things to come but the body or the body is of Christ. There
we have the substance. Oh God grant that we might know
the truth that if the Son shall make you free, you shall be free
indeed. Amen.