Regeneration; Sabbath Day- TiL #regeneration #Sabbath

Welcome to the Truth in Love podcast. Thank you for joining us this evening. Tonight, we have two topics to talk about. What does regeneration mean in Matthew chapter 19, verse 28? And then also, the Sabbath.

The difference between a Seventh-day Adventist understanding and a Presbyterian view. Stick with us. Welcome back. Dan, I need a bit more caffeine. I feel like I need a little bit more energy for this podcast tonight.

Well, for me, for every podcast, but I want to liven things up. But thank you for watching. The comment line is open. Let me click on that. Please, if you have a question, we'd love to try to answer that question, critique.

We'd love to hear those and make corrections on ourselves. If you have a question about the Bible or church or anything else like that, if we can pray for you, we'd love to be able to pray for you or just say hello.

We'd love to hear from you. But thank you for watching, Dan. How are you doing?

I'm doing pretty good. I felt a little rough earlier today, but I am stronger now.

So, by the way, Happy New Year.

Happy New Year.

It is New Year's Day 2024. We're going to have to get used to writing 2024. Good evening, Brother Philip. Philip lives in my area. Thank you for watching. And Philip is actually the one who made my Truth and Love Network hat.

And he also engraved our beard brushes. Did you finally get your beard brush?

I'm going to say no.

I know you received it.

I'm sure it's somewhere. I did find that little hammer. But no, I do have one. Today was not the day for me to get up and do beard brush stuff.

I know you got the hammer because Becky wonderfully made a tree ornament out of it and made a little picture for us. Saying Merry Christmas from the Truth and Love Network. That was a wonderful idea with a little hammer.

And thank you, Philip, for engraving those beard brushes for the guys. I think a lot of them really enjoyed it. I know I appreciated it. Let's jump into it again. Say hello and ask your questions. Join us.

Stay with us for the entire thing. We'd love to have your interaction. So the first one, let me jump into the first one. I've been trying to do some shorts, some reels, and put some stuff on TikTok to get a little interaction from folks.

Trying to get the message out, do our part. And somebody commented on a TikTok. Let me see if I can play it. This comes from another episode. I'll add it to stage. And it looks like I need to take off our little background here so we can see it.

There we go.

All right.

Here we go. If you're from the premillennial dispensational view, you get to Matthew 24, verse 34. Every other time, it means that generation, to whom he's speaking. Except for this particular verse. Why change the inconsistency?

When you understand there's not a gap in Daniel, you don't have to take Matthew 24, verse 34 out of context. You can leave it in context and say, if all the other places, it says this generation is referring to the people to whom Jesus is speaking, then this also means the same.

And you don't have to take it out of context to make it fit a certain belief that you found in Daniel. Does that make sense?

It does.

It does.

Glad I could add my commentary on that one.

So, yeah, that was one of our videos talking about postmillennialism, partial preterism, Matthew chapter 24. And a gentleman made a comment on there, and he was asking about Matthew chapter 19, verse 28.

And, well, I have my Bible flipped to another passage, a reference verse. So I don't have that pulled up, so my apologies. But quickly, I'm running to Matthew chapter 19, verse 28. And it says, And Jesus said to them, Truly I say to you, that you who have followed me in the regeneration, when the Son of Man will sit on his glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel.

And he asked, in context, what does regeneration mean in that verse? I'll let you start it off, Dan. What do you think? How can we answer that question for this gentleman?

Regeneration in that verse, I believe, is talking about the coming of the new heavens and the new earth. Now, that opens up a can of worms, because there's a lot of disagreement on what is being talked about when the new heavens and the new earth comes up.

Some people believe that's an event that's entirely future. We believe that it is something that is progressively happening now. Like, new heavens and new earth, things are bleeding into the present world, and then there will be something that happens when Christ is ready that completely renders all realms of existence sinless, where judgment will happen, death won't happen anymore.

But until that time, Christ's work from the cross through the gospel is going out, and the world is being renewed. The new heavens and new earth is both a present thing, and it is something that is going to be consummated or completed in the future.

So, when it says here, the ESV actually reads a little different. It says, Jesus said to them, truly I say to you, in the new world, when the Son of Man will sit on his glorious throne. So, when Christ sits upon his throne, when he's king over all, when the new heavens and new earth have broken into existence, that's when these events are going to take place.

And I believe that he rose to the right hand of the Father during his ascension, and that all these things began at that point. So, that's kind of where I'm at on it, that when it says regeneration, it's like you kind of break it down into its root words.

You've got re meaning again, and generation, which has the same roots as Genesis or a coming alive. It's a re bringing alive or re-newing of the creation.

Right. Well, since he's asking about the context, I think the context gives us a little hint. But like you said, for some reason, the original author chose to use that word, and then it was the translators into the English chose regeneration there.

But in verse 27, just to give a little context,. Then Peter said to him, Behold, we have left everything and followed you, and then what will be there for us? Which, that's what Jesus, he said, you're going to have to deny yourself to follow me.

And he said, well, we have, and what's there for us? He doesn't condemn them, but he says, there is something for you. And Jesus said to them, Truly I say to you, that you who have followed me in the regeneration, when the Son of Man will sit on his glorious throne, you shall sit upon twelve thrones, judging the twelve tribes of Israel.

And everyone who has left houses or brother or sister or father or mother or children or farms, for my name's sake, will receive many times as much and will inherit eternal life. But many who are first will be last and last will be first.

So, yeah, they've given up everything, just like he told them they would have. And they followed Jesus. And there's going to be a reward, he says, for them. And there's this elevated seat for the disciples, judging the twelve tribes of Israel on twelve thrones.

So it helps a little bit. If the new heavens and new earth, this new world starts, you know, with Christ and his kingdom and the destruction of the temple and Jerusalem, the new heavens and earth are, you know, us, this new kingdom, we're the new temple.

Then it makes sense that they're being judges. They're maybe sitting on the seat of Moses, which is referenced in different places in Matthew, I think, judging. And so I was reading Matthew Henry earlier, and that's kind of the mindset where he was, where they were judging Israel after the destruction of the temple in Jerusalem.

Just this was the new way in the kingdom. They would have this authority as apostles sitting on this throne, preaching the gospel with authority and sharing Christ's law with this authority. So they're exercising their position sitting on these thrones in this new world.

And I give credit to Matthew Henry. He referenced Hebrews chapter nine, verse 10. And I thought it was it goes along really well with what you're thinking and where you went with this. Verse 10, it says, since they relate, of course, Hebrews is in chapter nine.

He's talking about just read verse one. Now, even the first covenant had regulations and divine worship and an earthly sanctuary. So he's he's reviewing and going over everything that was in this earthly sanctuary.

This in the old covenant, the altar, the veil, the tabernacle, the chair room that was that was over the altar, overshadowing the mercy seat. So he's going over all these things that were in the earthly temple that was foreshadowing that was symboling Christ.

And then verse eight, just to give a little context, the Holy Spirit is signifying this, that the way into the holy place has not yet been disclosed, while the outer tabernacle is still standing, which is a symbol for the present time.

According, accordingly, both gifts and sacrifices are offered, which cannot make the worshiper perfect in conscience. And then verse 10 that Matthew Henry referenced, since they relate only to food and drink and various washings regulations for the body imposed until a time of reformation.

So and you know, go ahead.

Yeah, it's it's important to remember that the the time of reformation that he's talking about, then the time when when the the old temple stuff that was good for its time, which pointed to many really great things, the promises of God and things like that, that as that's being passed away, is being passed away because Christ has come, because this salvation has been brought to man because of the work that Christ has done on the cross.

So just like when we're called, I forget where, somewhere in the New Testament, we're called new creations, new creatures in Christ Jesus. That's part of that regeneration, taking what was what was old and making it new so that when we look to Christ, we find Christ as the one who has accomplished something and we are receiving the benefits from it.

So Christ is accomplishing or receiving his kingdom. His kingdom is coming to the earth. He's taking the throne because he has that authority. And because he has that authority, that's why those are able to sit on the twelve, the twelve thrones, because they're not because they're having their own authority, because they're seated with Christ.

They have an authority that is given to them by Christ himself. So all of this is happening because of what Christ has done. And that goes back to even the context of this passage where you talk about the rich young ruler.

You know, what, what, what do I do? And he said, sell everything that you have and give it to the poor. And he's like, I got a lot of stuff. I don't want to do that. And Jesus is saying, well, if you are willing to give up everything that you have in order to follow me and enter into my kingdom, then you're going to find riches untold as you enter in.

You're going to find new life in the new heaven and new earth. And this is a house isn't in some somewhere. It says we have houses and land and all sorts of stuff in this world and in the kingdom to come.

Why is that? Is that health, wealth and prosperity? I don't think so. But what it does say is that we're going to have brothers and sisters, which we have all across the globe. And we as Christians that love each other are willing to share with each other in our time of need.

So, I mean, it's not a wealth, health and prosperity thing, but it's a. He's saying to them when the regeneration takes place, when the new world is brought in, when Christ's kingdom is established itself upon the earth because of Christ's work on the cross, that's when all of these things are going to start to take place.

So the the questioner really asked a good question. What does regeneration mean in context? And that's how we that's how we define that word by the context and understand what he's meaning by using that word in that sentence, in that situation, in that scenario, because you may disagree with where Dan and I are on our understanding.

Of this particular meaning, particular passage, eschatology, partial preterism, post-millennialism, you may disagree. However, I think the interpretation process is something that we can agree on where we need to be when we're interpreting a passage.

And I think that's where he's coming from when he's asking the question, because we're familiar with that word regeneration. And normally, typically, when we hear the word regeneration, we're thinking it to mean or thinking it's in the context of personal salvation, where God saves us through Christ.

We're born again. We've been made new. And so that's where our mind initially goes when we see that word. But is that what that word means in this particular verse, in this context? And as we've looked at it, and like we say, we try really hard.

Our aim and our goal is to interpret, rightly divide the word correctly, to interpret according to what God is trying to tell us. So I think Dan and I both are trying to be very careful not to interpret these passages with a partial preterist, with a post-millennial lens.

We believe that we're pulling that out of Scripture and not pushing it into Scripture. And that's why we landed where we land. With that being said, that's how we approach Matthew chapter 9, verse 28, when it says regeneration.

Well, it can't be talking about personal salvation. It's got to be talking about something else. So what is he talking about? And it's interesting that he says, you have followed me in the regeneration.

Well, what in the world does he mean by the regeneration? And I think that Hebrews 9 reference is a good reference, because just as Dan was talking about, you have this transition. And Hebrews talks about that transition.

You have the old, which is gone, is done away with. And then you have this overlapping period where you still have the outer tabernacle, where sacrifices are still being made that can't take away, that can't perfect the conscience.

Hebrews chapter 9 says it can't do those things. But until it's gone and Jesus has completed all these things, his blood is what covers us, perfects our conscience. It's through his righteousness that we can be made right with God.

And so the old is done away with. These folks are in the middle of that transition. And then you have the new covenant where it's all Christ, all his law. And I believe, and I think Dan would agree, that that's the regeneration that Matthew chapter 19 is talking about.

The transition from the old to the new.

I think it's the same thing that John's talking about in 1 John 2 as well, where he says that Christ died and has been made a propitiation for our sins, for the sins of the whole world. That it's not just the things, it's not just the individual salvation that's in view there.

It's the sin that is tainted and scarred all of creation that is being wiped away.

So I think another takeaway from that is don't let a familiar word used in a different way throw you off. Read the context, read other passages, cross references, look at commentaries, study from other folks, and try to understand why they use that word and what it means in its context.

Any other thoughts on Matthew chapter 19, regeneration?

Nope. Moving right along.

So as I was telling you before, this is a question that I've been wanting to ask you for some time now because I've been occasionally interacting with someone who was, they have been a Baptist from my understanding all their life.

And then recently, well, I can't say recently because I don't know the timeframe, but at some point, and their reasoning is because they were reading scripture, which is good. We can't fault anybody for that.

You read scripture and it changes your mind, convicts your conscience, so therefore you go in that direction. You can't fault somebody for that, leaning on scripture for their direction. The Holy Spirit's got it.

But where they landed was to go to the Seventh-day Adventist church. And it was mostly, from my understanding, it was mostly over the Sabbath issue, which is, it's in their name. I guess it's their big, is it their number one, their big issue since it's a part of their name?

It's a large part of it, yeah.

Seventh-day Adventist. But yeah, he's really, he reminds me of what they call cage stage. Kind of in that cage stage where, this is how I describe cage stage. A lot of folks in the circles that we're around talk about people being in the cage stage.

They're enlightened to a new doctrine, a new teaching. The Holy Spirit has convicted them, has opened their eyes to a teaching, a correction from maybe where they were to a right understanding of scripture.

And so like a Calvinist, someone becomes a Calvinist and they learn this Calvinist doctrine. And then they're in this time period in their newly Calvinistic lives, people call it cage stage. My understanding of that is, you're so excited about it, you want to rattle somebody's cages and convince them of it.

And sometimes we rattle a little too hard trying to convince somebody that they should believe what we believe. Wait, let's see. Let's see what Brother Reed has to say. I'd even say that there's a spiritual advantage to even more than just the 12 disciples, short version.

Those that forsake their own selves and their own lives for the cause of Christ have the ability to rightfully judge the 12 tribes of Israel. We understood all this in our men's class a few months ago or a few months back.

There's so much depth that we want to find spiritually, not just literally.

Even going back to that, just real quick. If you look at that passage and it says 12 thrones, remember Judas hadn't been outed yet as somebody. Somebody who was going to betray him and fall away. If you take it as 12 people, 12 thrones, then you kind of have one empty for a while.

I think when he goes on to say about mothers and brothers and this one and that one and first will be last and last will be first. I really think that those 12 thrones are symbolic of all believers who reign with Christ.

Especially as they pass on and are seated with him more fully.

I wish I would have highlighted that at least in my mind. I think when I was reading up on this, I was seeing where Philip was right that it references all believers as partaking in this judgment. Being able to judge and rule with Christ.

Not just the 12 tribes of Israel. Paul says that one day we're going to judge angels. It's like, oh, what's that all about? It's going to come from a place of righteousness and justice because we'll be doing so on the basis of Christ's righteousness and his authority.

This made me think about something else on this particular issue before we get back over to the Sabbath day issue. One of the places I think I disagree with Matthew Henry. I'll give you my thoughts and you can correct me.

I know, right? I thought he was post-millennial. Then I started reading about, in that particular passage on Matthew chapter 19, he started talking about the Antichrist has got to come. I was like, I thought you were post-millennial.

That's a more old school post-millennial position. A lot of them believe that the Pope was the Antichrist, especially coming out of the Reformation. Some believe there's still a final Antichrist figure that will arise at the very end of the millennium, which at that point, a lot of post-millennials thought was a literal thousand years.

After a thousand year reign of Christ that had begun and gone through towards the end of it, that's when a figure would arise who would gather somebody to fight against Christ, but before they actually got the chance to be destroyed.

I think it was Matthew Henry where I should have highlighted some of those verses, but he was referencing believers having judged or judging over the nations, but this came after the second coming where we would judge the nations.

That understanding just didn't sit right with me initially because I'm thinking in Jesus' second coming, post-second coming, it's over and done with.

There is a separation of the sheeps and the goats, and remember that judgment does begin at the house of the Lord. If you take those two things together, there'll be a separation of sheeps and goats. The judgment beginning at the house of the Lord will then be judged already and can sit in judgment with Christ over anything that he judges further.

Do you think that as far as the apostles, as far as us as believers, this judging that Scripture is referencing, is it talking about both now in this time period and at the final judgment that you were referencing?

I believe so because one of the things about a righteous judge, a real true, we'll say politician to bring it into modern terms or whatever, if you have authority by God to do something, then you are really his spokesman.

You're supposed to be judging by witness. You're witnessing or testifying that this is what God is saying, this is what he wants done, and therefore it will be done. We'll be standing with Christ as witnesses, testifiers, those who are in agreement with what he's doing because what he's doing is right and just and good.

That kind of makes me think of, you're talking about us being witnesses. We make judgments throughout this time period and then that time comes where the final judgment is being made and we as believers reference those judgments.

They didn't adhere to those judgments, so that's part of our witnessing to their final judgment. They didn't adhere to the judgments that were being made while they were on earth.

Those whose names aren't found in the book of life will have rejected the call of the gospel and of Christ to repent of their sins and turn to him. In Psalm 2, where the nations rage and the rulers plot a vain thing, they're called, each one of them, to kiss the sun unless they perish in the way, to pay homage to Christ as king.

Everyone is called to do that, and those who don't are going to be judged by Christ and those who reign with him as his vice regents or however you want to call it. However that works out exactly, we'll be with Christ seated in the heavenlies, raised up to sit with him on the throne as Hebrew says, which is incredible.

Not that we did anything great, but because of what Christ has done in his incarnation, his becoming a man, that he has lifted an elevated man to such a place in his redemption that it's truly incredible that God has called us to be his sons adopted into his family.

Brothers, brother with Christ, bride of Christ, and all pictures of course, you can't be a bride and a brother at the same time. And sons and daughters of the father in heaven, it's incredible.

It's interesting that Philip brings this up because you'll hear this from unbelievers, you'll even hear this sometimes from believers. Judge not lest you be judged, they're quoting of course from John chapter 7, misquoting or misinterpreting that passage because John chapter 7 goes on to encourage us to judge.

But there's no way to be a Christian and present Christianity without making some type of judgment call unless you keep your Christianity to yourself. Which if you're a believer and the Holy Spirit is living inside of you, then I don't see that mixing very well that the Holy Spirit would allow you to keep your Christianity to yourself.

Because even the gospel itself, if you are presenting the gospel, you're making a judgment call. You're saying this person needs to hear the gospel just like I did, which implies that they're a sinner.

Even then you're not really making a judgment. You're just standing and giving the amen, witnessing to the judgment that Christ has already made.

Right, right. And that's going to be the perception though.

Oh, sure. Why are you saying this? I'm not saying it, buddy. I was right there with you. But Christ said this and he's also provided his son that we can have forgiveness of our sins. So come on, jump on board.

We need to go. This ship is sailing. It's sinking and we need to get off. We need to find Christ and find our safe harbor with him.

That's right. That's right. There's no way that we can keep Christianity to ourselves. And so we're going to be charged with being judgmental because we're sharing Christ's judgment upon this world that they need the gospel.

And it starts with the gospel. But then when we begin to start living it out more fully and we speak to the nations, we say Christ is king. That's a political office. Christ is king. He rules over everything.

We should live by his judgments in all of our lives and every aspect of life. So we're going to be found guilty of being judgmental because we want to live according to Christ, his rule.

I guess Jesus will be found guilty of being judgmental then too. Except if your judgment is in righteousness and truth, there's nothing really bad about being guilty of that.

That's right. Amen to that. All right, let's flip back over to the Sabbath.

No, I'm kidding.

We've got to get there one day.

One day you'll get there.

And I don't even bring the Sabbath issue up to argue one way or the other. I just wanted to hear your perspective on the difference between the two different viewpoints on how you honor the Sabbath versus how they honor the Sabbath.

Because in the interaction with this gentleman, I make the comment, well, I have friends who are Baptist. I have friends who are Presbyterian that honor the Sabbath. You didn't have to swing to the Seventh-day Adventist direction or church to honor the Sabbath, to follow your conviction from the Holy Spirit that you found in his word.

I've been wanting for a while now to ask you, what is the difference? Why would I not go towards the Seventh-day Adventist if I want to honor the Sabbath? It's in their name. They honor the Sabbath. We're commanded in Scripture to honor the Sabbath in the Old Testament.

And there's places in the New that you would reference where we should still honor the Sabbath. Why not swing to the Seventh-day Adventist?

Oh, well, there's a lot of reasons why we wouldn't do that. But as far as the idea of the Sabbath goes, it doesn't start with Israel and the law given to Israel. One thing is that they were told to keep the Sabbath before the law was given.

But even before that, you go all the way back to creation and God made the heavens and the earth on the seventh day. God rested and he sanctified it and called it a holy day. So it's a holy day where he rested.

And later on, we're given further revelation by God to the nation of Israel. That they're supposed to keep the Sabbath in order to honor God. And then he gives them some restrictions on what they should do and what they shouldn't do.

That they shouldn't be working. They shouldn't be making their servants work, their household work. But they should be taking the whole time to look to God and what he has done to remember their creator as they're going along in what they're doing.

And take the whole day to do it. One of the issues, especially with the Seventh-day Adventist and a Presbyterian, is that the Seventh-day Adventist will say, Well, that's exactly right and that's why we need to keep the Sabbath today.

And I'll say, absolutely, we're going to go to church on Sunday and observe the Sabbath on the Lord's Day, which is a Sunday. And they'll say, ah, you can't do that. You've got to do it on Saturday, which is the traditional Sabbath, or the Seventh-day.

And that's one of the main issues between the two positions. One sees that the Sabbath day remained as a Saturday, or in Jewish ideology, from Friday sundown till Saturday sundown. And then the Presbyterian understanding is that we keep the Sabbath by looking to the Lord's Day, remembering Christ for what he has done.

And we do that because of the tradition of the church as we find it in the New Testament. There's a couple of places in the book of Revelation, for instance, John was in the Spirit on the Lord's Day. In Acts 20, verse 7, on the first day of the week, when we were gathered together to break bread, that I believe is a reference to the Lord's Supper.

Paul talked through his preaching and was intending to go the next day, and he prolonged his speech until midnight. In other words, he was preaching so long, a young dude fell asleep and fell out of the window and died, and Paul rose him back.

But the point there was that they were meeting together on the first day of the week. The first day of the week, I believe, is the apostolic tradition for how we are to keep the Lord's Day. So, it says in 2 Thessalonians, to remember the traditions that are passed down either by the apostles themselves or their letters.

You can go way crazy on that and bring in all of the Roman stuff or the Eastern Orthodox stuff or whatever other traditions you want to throw in there. But I think it's best if we restrict that to what Scripture has said or described as the practice of the early church.

So, the early church is shown in several places meeting on the first day of the week in order to break bread together, to sing the Psalms, in order to hear the Word of God, to pray with one another, to remember those things.

And that's how they were keeping the Sabbath day holy. Because in doing that, they were doing the things that were commanded to them in the fourth commandment, which is to remember the Sabbath day, to keep it holy.

Six days you shall do your labor and all your work. The seventh day is holy to the Lord. And that you should not do any work, you or your male servant, man servant, or the stranger that is within your gates.

So, it's a whole community-wide resting and looking to God on that day, refraining from doing other things in order to give Christ His due praise, to remember your Creator. That goes all the way back to the creation where God set that day apart for rest from His work and for us to remember our Creator who has given us the breath in our lungs and blood in our veins and the food that we eat and Christ who has died for our sins.

Right. And that's kind of, I guess that's one of the issues that I've tackled in that conversation is, I would say, I can't speak for anybody else, but just based on my experience, a response to that is, well, what man has authority to change the Sabbath?

And of course, like you, I would always point back to the New Testament, the authority of the apostles and what they practiced. How would you answer that question? How does man have authority to change the Sabbath?

Well, man only has the authority that God has given him, right? So, there's tons of stuff we have to assume because there's tons of stuff that Jesus spoke with His disciples, the apostles about that we just don't know what it is.

Because if it says that it was in John, if everything that Jesus wrote down was written down, there'd be not enough paper and pen to put it all into writing. So, when Paul tells us, when he's writing to the Thessalonian church and tells them to remember that in their letter and in their tradition, to keep those things in order to stand firm in the faith.

Because that's the thing, he's looking for, toward the man of lawlessness and the great deception coming towards him. In order for them to stand firm in the faith, they are to remember the scriptures, the letters of the apostles and the traditions that are laid out for them.

I believe we're also going to be reflected in the narratives of the New Testament to show us. All right, so we're supposed to keep the, for instance, supposed to keep the fourth commandment. The apostles and the early church were meeting on the Lord's Day, which is Sunday.

Therefore, in order for us to keep the Lord's Day, we are doing it on Sunday, the first day of the week. And so, that's how it was changed, because that was the tradition of the early church from the apostles.

Yeah, but it was Constantine.

Well, it wasn't. There's no historical record that says that Constantine did it.

Yeah.

We can point back to the New Testament apostles who were before Constantine. The practice was already established. And it goes back to all the Christmas arguments. Everyone borrows from God, from the Bible, from the New Testament.

You have all these traditions, these flood stories. It all can be traced back to God, his people, his practices, and his ways, and his scripture. Yep.

Not that I think Christmas is in the same vein as the Lord's Day.

Right.

It says Covenanter Dan right there. Covenanters believe that there are only 52 holy days a year, and those are the Lord's Day. Everything else is secondary. Say you want to remember the Lord's birth on Christmas.

Great, fine. But if it falls on the Lord's Day, we're doing Lord's Day stuff before we do Christmas stuff.

Right.

Because the Lord's Day has been commanded, and Christmas is not.

Yeah. Amen. Visually, in my mind, when I hear this argument, it seems like a camera that has multiple zoom settings. And from my perspective, the position that I hold is that I don't see anywhere in scripture where the law is separated into multiple different parts.

It's always seen and spoken of as a whole. But in the argument that I've been hearing is that, okay, well, everything else is done away with, but the Ten Commandments, they stand forever. Well, first of all, all the other laws are just, from my understanding, an explanation of the Ten Commandments.

How to live out the Ten Commandments.

The expansion, sure.

The expansion of the Ten Commandments. So it's never separated. But then you go to another zoom setting, and they focus strictly on remember the Sabbath day and keep it holy. And forget about the other ones.

Well, if you zoom back out and just look at the other Nine Commandments, and you read them in the Old Testament, you have the one that says, you shall not make for yourself an idol or likeness of what is in heaven or on earth, beneath or in the water under the sea.