Book of Luke - Ch. 3, Vs. 1-38 (01/05/2020)

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Let's start it then with a word of prayer. Most gracious Heavenly Father, thank you for this day and thank you for all the many blessings that you have given us.

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Thank you for giving us this time and this place to come together to study your holy word. Thank you for giving us the

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Holy Spirit to help guide us as we study. And most of all, thank you for giving us your son who came as a man and died in our place to give us a place with him.

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As one of the sons of God, all yet adopted sons. Bless us and keep us and go through all the services today.

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In Jesus name we pray, amen. Well, we are now in the new year and we are in the 15th year of the reign of Tiberius Caesar.

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And this is verse one of Luke chapter three.

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Three one, now I said it backward. I said it, but I said it in an order that you don't normally say it.

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You normally list chapter first and then verse. So Virgil, it's my fault. The 15th year of the reign of Tiberius Caesar.

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Pontius Pilate being Tetrarch of Galilee. Pontius Pilate being governor of Judea.

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And Herod being Tetrarch of Galilee and his brother Philip, Tetrarch of Iridia and the region of Trachonitis and Licinius the

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Tetrarch of Abilene. I didn't realize they had one in Abilene, but I guess they do. But maybe this is a different Abilene.

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There's a couple of odd things right out of the gate. One, Tetra means four.

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And Luke lists three, plus he lists the word for governor.

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So he lists three Tetrarchs and Pilate. My guess is that the word governor, which means the ruler of a province is used as synonym for Tetrarch, which strictly means the ruler of 1 4th of a province, but later came to be understood to be the ruler of a province.

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So I think it's just a synonym for Tetrarch. So there's four of them. Pilate, the governor, and the three

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Tetrarchs. Annias and Caiaphas being the high priest.

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That's the second odd thing. The first odd thing is he used the word Tetra and only listed three of them.

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And the second one is he lists two high priests. In Judaism, there's only one high priest at a time.

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But according to Josephus, Annias served as high priest from 86 until 15, at which time the

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Roman officials removed him from his office. I'm not sure how they could remove the high priest from his office, but certainly they were the rulers of the country, so effectively they did it.

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On the other hand, he retained his power. You can see that when you look at the time

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Luke is describing, about 30 AD. This is 15 years after Annias has been removed as the high priest, and there's been several other high priests in the interim.

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He still controlled the office. That's clearly seen from the fact that after Jesus' arrest and before his trial, he was taken first to Annias and then to Caiaphas.

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We have from John's gospel, if you'll turn to John chapter 18, verse 13,

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John 18, 13, they're talking about the soldiers, and led him, that's

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Jesus, away to Annias first, for he was the father -in -law to Caiaphas, who was the high priest that same year.

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Now, Caiaphas was he which gave counsel to the Jews that it was expedient that one man should die for the people.

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When he spoke that, he was a high priest, and it was actually a prophecy. He didn't really realize what he was saying, that Jesus was going to die for all of his people.

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In any case, we are now to the middle of verse two of Luke. The word of God came to John, the son of Zacharias, in the wilderness.

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And he came into all the country around Jordan, preaching the baptism of repentance for the remission of sins.

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I highlighted three words, or three phrases. The word of God came into John.

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He preached baptism of repentance for the remission of sins.

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First, baptism of repentance. Baptism had long been administered to Gentile proselytes coming into Judaism.

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The baptism of John symbolized that repentance. Jews accepting

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John's baptism were admitting that they had been as the

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Gentiles and needed to become the people of God genuinely, not just outwardly, but inwardly as well.

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Now, that was an amazing admission, given how much the Jews of the time hated the

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Gentiles. In fact, they referred to the Gentiles as a dog. Now, if we call somebody related to a dog now, that's a pretty bad insult.

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But back then, it was even worse. They were considered the most vile of all the animals. Unclean and vile.

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And so when you were called a dog, you were called something very serious. Yeah. It's now a cool thing, yes.

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But maybe that's a sign of the times. I'm not gonna go there.

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But this was an amazing admission, given the Jews' hatred for the

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Gentiles. Now, the people were repenting in anticipation of the

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Messiah's arrival. Further, the meaning of John's baptism differs somewhat from the

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Christian baptism. We know that from Acts. If you'll go to Acts 18, verse 24, we'll read a section that you're familiar with.

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And a certain Jew named Apollos, born in Alexandria, an elegant man, and mighty in scriptures, came to Ephesus.

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This man was instructed in the way of the Lord. Aiming fervent in the spirit, he spake and taught diligently the things of the

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Lord. There's a comma there. Knowing only the baptism of John.

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And he began to speak boldly in the synagogue. Whom when Aquila and Priscilla had heard, now they heard him, they knew he was a man of the

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Lord. But they also knew he was a man of the Lord in need of some further information.

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They took him unto them, and expanded unto him the way of God more perfectly.

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That just means completely. They told him some things about baptism and of the

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Lord that he didn't know. Now, the

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Christian baptism is even altered from either John's baptism or the baptism prior to John.

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It alters the significance of the ritual altogether. It's no longer just a cleansing exercise.

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It's a ritual that symbolizes the believer's identification with Christ in his death, in his burial, and his resurrection.

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And when we baptize someone up here in the baptistry, that's one of the things we do. We talk about being buried with Christ and being risen with Christ.

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Romans 6, three, three, know ye not that so many of us as were baptized unto

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Christ were baptized unto his death? Therefore, we are buried with him by the baptism unto death, that like as Christ was raised from the dead by the glory of the

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Father, even so we also should walk in the newness of life. For if we've been planted together in the likeness of his death, we shall also in the likeness of his resurrection.

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That was a mouthful. And that was from Paul in Romans 6, starting at verse three.

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He is a little more succinct in his description in Colossians chapter two.

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And I thought I'd copy that one down, but I didn't. Colossians 2, verse 12.

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So it puts it all together in one last clean statement. For the buried, dead, buried, and resurrected, all in one verse.

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Now, the final phrase that I highlighted was for the remission of sins, not for anything major, just to symbolize and testify the forgiveness already received.

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The remission of sins only to symbolize and testify of the forgiveness already received.

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Received when? Those that were his were forgiven from before the foundation of the world.

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Yes, ma 'am, from the very beginning. Now, we didn't know. There comes a time when we know that we have been forgiven.

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We didn't know it when we were born. Well, John apparently did, because he leapt in the womb.

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He knew, Jesus knew, but most of us learned sometime later. I think

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I learned when I was 13. I am sure I learned when I was 30. And there was a time when

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I kind of drifted one way and the other, but the Lord makes provisions for his elect, and he made certain that I didn't pass away before I totally understood.

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And I think this, and this is maybe a comforting thought. You are immortal if you are elect until you know you're elect.

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You're immortal anyway. Yes, whether you know it or not.

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And yes, it depends on where you're going to spend it. Well, I'm going to take a quick tour to Matthew verse three and look at the same phrase so I can blend in with what

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I want to go to next. This is Matthew three, starting with verse one. And it's talking about John the

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Baptist. Yes. In those days came John the Baptist, preaching in the wilderness of Judea, saying, repent ye for the kingdom of heaven is at hand.

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Jesus's first sermon began with the same imperative. Look over a couple of, one more chapter, chapter four, verse 12.

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And Jesus is going to find out that John has been cast into prison.

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Now, when Jesus had heard that John was cast into prison, he departed into Galilee.

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Leaving Nazareth, he came and dwelt at Capernaum, which is upon the sea coast in the borders of Zabulon and Nephithel.

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Now, why would he have put that in? Because that was a prophecy that needed to be fulfilled.

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He needed to have been born in Bethlehem. He needed to have come from Nazareth and he needed to have begun his ministry in Capernaum.

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That it might be fulfilled, which was spoken by Isaiah the prophet, saying, the land of Zabulon and the land of Nephithel by the way of the sea beyond Jordan, Galilee of the

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Gentiles. The people which sat in darkness saw great light.

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And to them which sat in the region and the shadow of death, light sprung up.

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From that time, Jesus began to preach and to say, repent for the kingdom of heaven is at hand.

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Now, he's not saying that the millennial kingdom is at hand.

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We know that's not what he's saying because it's been 2000 years and the millennial kingdom has not started yet.

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I think if he came back and said it right now, we would be a little bit more concerned.

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But he's talking about he is the kingdom of heaven.

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The word of God came into John, this is back in Luke. The word of God came into John, the son of Zacharias in the wilderness.

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And he came into all the country, preaching the baptism of repentance for the remission of sin, as it is written in the book of the words of Isaiah the prophet saying, the voice of one crying in the wilderness, prepare ye the way of the

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Lord, make his paths straight. Now, you have to understand that in the olden days, a monarch traveling in a wilderness area would often have a crew of workmen go out ahead of him in his anticipated journey, making sure the road was cleared of debris and obstructions and potholes and whatever, other hazards that made the journey difficult.

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Now, in a spiritual sense, what John is calling on the people of Israel to do is to prepare their heart for the coming of their

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Messiah. The Messiah is at hand. Jesus is coming. He is saying, prepare ye the way of the

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Lord, make his paths straight. I wanna read the passage that they're quoting.

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I wanna read a little bit more than most of them quote. Isaiah 40, verse three, is where we begin.

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Isaiah 40, verse three. The voice of him that crieth in the wilderness, prepare ye the way of the

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Lord, make straight in the desert a highway for our God. I'm gonna pause there for a second and read that again.

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Isaiah 40, verse three. The voice of him that crieth in the wilderness, prepare ye the way of the

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Lord, make straight in the desert a highway for our God. Now, I'm gonna read about four or five more verses.

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Every valley shall be exalted, and every mountain and every hill shall be made low.

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The crooked shall be made straight, and the rough places plain.

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And the glory of the Lord shall be revealed, and all flesh shall see it together.

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From the mouth of the Lord hath spoken it. The voice said, cry.

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And I said, what shall I cry? All flesh is grass, and the goodliness thereof is as a flower in the field.

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The grass withereth, the flower fadeth, because the spirit of the

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Lord bloweth upon it. Surely, the people is grass. And the grass withereth, and the flower fadeth, but the word of our

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God shall stand forever. It was a hard thing for me to read.

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The word of our God shall stand forever. All four Gospels quote

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Isaiah 40, verse three. I'm gonna read each one of the

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Gospels, the verse and the verses that they quote.

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First is Matthew three, verse three. For this is he that was spoken of by the prophet

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Isaiah, saying, the voice of one crying in the wilderness, prepare ye the way of the

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Lord, and make his paths straight. It's pretty much a verbatim translation of Isaiah 40, verse three.

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Now Mark, Mark chapter one, uh -oh. I didn't put the chapter or the verse one.

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I'm just gonna read it. It's early in Mark. It may be chapter one. In those days came

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John the Baptist, preaching in the wilderness of Judea, and saying, repent ye, for the kingdom of heaven is at hand.

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For this is he that was spoken of by the prophet Isaiah, saying, the voice of one crying in the wilderness, prepare ye the way of the

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Lord, and make his paths straight. I'm not sure what, I'm not sure what chapter that is, but that is the first three verses of that chapter.

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Chapter verse, chapter one, verse three is where I am. Okay, okay,

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I see. Now, thank you. I wanna skip

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Luke for a second, but I want to say this. Mark simply said, repent ye, for the kingdom of heaven is at hand, for this is he that was spoken of by Isaiah, saying, the voice of one crying in the wilderness, prepare ye the way of the

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Lord, and make his paths straight. Now, skipping Luke and going to John, John chapter one, verse 23, and this is

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John the Baptist actually speaking. They've asked him who he is, and he answers this way.

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He said, I am the voice of one crying in the wilderness. Make straight the way of the

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Lord, as said by the prophet Isaiah. Now, Luke adds two more verses to his explanation.

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I'm gonna read the first,

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I'm gonna start at verse four in Luke, Luke three, four. As it is written in the book of the words of Isaiah, the prophet, saying, the voice of one crying in the wilderness, prepare ye the way of the

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Lord, make his paths straight. Now, I'm gonna go to verse five.

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Every valley shall be filled, and every mountain and hill shall be brought low. The crooked shall be made straight, and the rough ways shall be made smooth.

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That's pretty much a copy of what Isaiah said, but look at this, and all flesh shall see the salvation of God.

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That's a new add -on from Luke. Isaiah didn't say that. What's he doing?

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He's telling us that all flesh, Jews and Gentiles alike, not just all

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Jews, not all Jews, not all

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Gentiles, just those that are called, all flesh,

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Jews and Gentiles alike will see the salvation of God. But not all

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Jews will see it, nor will all Gentiles see it. Who will see it? The ones that are called.

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Now, verse seven clearly tells, yes, ma 'am. When the rapture occurs, they're all gonna see it.

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Well, you know, maybe, I'm certain that they will at that time, and maybe they even did here, because it's going to be something when you read chapter seven.

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Look at chapter seven, not chapter seven, verse seven. Look at verse seven.

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Then said he to the multitude that came forth to be baptized of him. There's a whole slew of people coming to be baptized by John the

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Baptist, and some of them he baptizes. And we'll see in a few minutes if he says he's gonna baptize

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Jesus. But some he didn't. You know what he said to most of them?

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Then he said to the multitude that came forth to be baptized of him, O generation of vipers, who have warned you to flee from the wrath to come.

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Apparently, these vipers were not among the called ones, not among the ones he baptized, the ones he scolded for coming to be baptized.

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He further says, if you want to be baptized, bring forth fruits worthy of repentance.

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And begin not to say within yourselves, we have Abraham to our father.

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For I say unto you, that God is able of these stones to raise up children unto

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Abraham. And he did raise up children to Abraham.

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But to this generation of vipers, it was even a worse rebuke than if he had raised children up to the

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Mount of the Stones because he raised up the children from the Gentiles. Look at Galatians 3, 7, if you want to know who his children are.

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Galatians 3, verse seven, know ye therefore that they which are of faith, the same are the children of Abraham.

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He didn't say, if you're born a descendant of Abraham, you are a child of Abraham.

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He said, if you are of the faith, you're a child of Abraham.

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Verse nine, and now also the ax is laid upon the root of the tree.

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And every tree therefore, which bringeth not good fruit is shewn down and cast into the fire.

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Now, you can't let this make you believe that you are required to do certain things in order to gain your salvation.

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You already have it. If you don't have it, he's not even speaking to you. If you don't have it, you're of the generation of vipers that he has scolded for coming and not baptized.

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But if you are his and you're truly called, then you will show that you're truly called by bringing forth good fruit.

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That's what Brother David's sermons have been about for the last two or three weeks. The difference between the cause and the effect.

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You're not saved by what you do. You do what you do because you're saved.

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And if we get that backward, nothing makes sense. Nonetheless, among the multitude, some of which were scolded and not baptized, some were called.

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And these, the called ones, asked John, okay, what should we do? And the people asked him, what shall we do then?

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You told us to bring forth fruit, good fruit.

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What are we to do? And he answered and said unto them, he that hath two coats, let him impart to him that hath none.

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And he that hath meat, let him do likewise. John is stressing the eminence of his coming, of the coming judgment.

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And this is not the time to hoard one's supply of good. Then came also publicans to be baptized.

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Publicans, almost the worst hated group in Judaism. They might've been even hated more than the

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Gentiles. And some of them come to be baptized, and what does he say to them?

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They say to him, then also publicans came to be baptized and said unto him, master, what should we do?

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Some of these called ones even included tax collectors, among the most reviled people of Israel.

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What was John's answer? Do right. And he said unto them, exact no more than that which is appointed to you.

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Don't cheat the people you're taxing. Don't take what they owe the government and then take out some for yourself.

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That could be a word that we might say to our officials today.

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Take what you need for the government, but don't take what you want for yourself. And now we come to a group that may even be more reviled than the tax collectors, the soldiers, the enforcers.

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They were Gentiles, that's bad enough. And they were protecting the taxpayers, that was even worse.

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And the soldiers likewise demanded of him saying, and what shall we do? We don't collect taxes, what shall we do?

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And he said unto them, do violence to no man. Neither accuse any falsely and be content with your wages.

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Don't use your position to acquire gain either. Verse 15, and as the people were in expectation, in expectation of what?

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They're expecting the Messiah to be coming. They're in expectation of Messiah.

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And because of that, all men mused in their heart of John, whether he was the

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Christ or not. So they're thinking maybe John was the

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Messiah. Well, what did John say? He said, it's not me.

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And John answered and said unto them, I indeed baptize you with water, but one mightier than I cometh, the lachet of whose shoes

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I am not worthy to unloosen. Now that was a low level task.

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The servant who took the shoes off of the traveler, that was about as lowly a position of a servant as one could be.

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He shall baptize you with the Holy Ghost and with fire.

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And then talking about that man, he says, whose fan is in his hand. Now, when

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I was a youngster and read that, I thought maybe he was, you know, a little woman, he was fanning himself. Of course, we used to have little fans that we had in church and we would, we didn't have air conditioning back then.

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This is before air conditioning and we'd fan ourselves, you know. And I thought that's what he was talking about. It's not at all what he's talking about.

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He's talking about a device that is used to throw wheat and chaff up in the air.

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And it was done in a windy place. The wind would blow the chaff away and the grain would fall down on the threshing floor.

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The grain would be swept up and saved and the chaff burned. Whose fan is in his hand and he will thoroughly purge his floor.

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He'll clean up all the, he'll clean up all, everything on the floor will be wheat at the time when he gets through.

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There'll be no chaff on the floor. He'll gather the wheat into his garner, but the chaff he will burn with fire unquenchable.

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And many other things in his exhortation preached he unto the people. But Herod the

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Tetrarch, being reproved of him by, for Herodias, his brother Philip's wife, and for all of the evils which

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Herod had done, added yet this above all, that he shut John up in prison.

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I'm gonna have to add something here. This event actually occurs way later than now.

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This event is, what we're talking about now is right at the beginning of Jesus's ministry.

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And the event where John was shut up in prison and beheaded is later in Jesus's ministry.

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So it's a good bit later. But Luke is putting things in topical order rather than in chronological order.

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So we don't try to keep up with the time on this one. It actually occurred much later during Jesus's ministry.

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We can get that from John chapter three, verses 22 and 24, and Matthew 14, one through 12.

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Now when the people, now when all the people were baptized, it came to pass that Jesus also, being baptized and praying, the heaven was open.

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And only Luke records the fact that Jesus was praying while he was being baptized.

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And the Holy Ghost descended in a bodily shape like a dove upon him, upon Jesus, and a voice from heaven, that's

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God the Father, which said, thou art my beloved son, in thee am

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I well pleased. There is a heresy that has gone around for a long time, and which is called the heresy of modalism, which suggests that God is one person who manifests himself in three different modes, one at a time.

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He either can display himself as God the Father, as the Holy Spirit, the shanakha glory, as a voice from heaven, as Jesus the man, as Jesus the pre -incarnate, but only showing himself one at a time.

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He is all three, but he is one, but he shows himself in three different aspects, one at a time.

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Well, this is proof positive that that can't be. All three persons of the

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Trinity are distinguishable in this verse. We have all three clearly manifested at the same time.

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I'm gonna list them again. Jesus, the one being baptized, the

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Holy Ghost descending upon Jesus in the form of a dove, and the voice from heaven, the

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Father, saying, this is my beloved Son, in whom I am well pleased. So we've got them all.

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We've got the Father speaking, we've got the Holy Spirit descending in the form of a dove, and we have

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Jesus upon whom the Holy Spirit alights. And now we're through with John, and we're about halfway through with this chapter, and we're going to get through with this chapter early, because I'm not gonna read it all.

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And you'll see why when we get started, but there are some parts I do want to read, and I want to skip some and hit on the very last thing.

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So here we go. And Jesus himself being about 30 years of age, by the way, that's the age when a man entered the priesthood.

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And when Jesus is gonna be the high priest, he's gotta start his ministry at 30. As was supposed the son of Joseph, which was the son of Elijah.

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Eli. I'll read that again. Jesus himself began to be about 30 years of age, being as was supposed the son of Joseph, which was the son of Eli.

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Actually, he was the son -in -law of Eli. And there's a couple of passages that we need to be aware of, and they're pretty obscure.

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One is in Numbers 27 .1. I'm gonna read some of it. Numbers 27 .1, I would like for you to go through and read this silently as I read it aloud to you, because I'll mess it up.

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There are words that I cannot pronounce, and so many of them, that I didn't have time to look at them all.

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And if I had, I couldn't have remembered them all. Numbers 27 .1,

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there was a problem with inheritance. If a man died and had only daughters, he had no one to leave his inheritance to.

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So comes the daughters of Zelophehadad. And these are the names of his daughters,

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Milah, Noah, Hageloth, Michal, Terzah.

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And they stood before Moses and before Eliezer, the priest, and before the princes and all the congregation by the doors of the tabernacle of the congregation and said, our father died in the wilderness and was not in the company of them that gathered themselves against the

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Lord. The ones that were swallowed up, they weren't of them, but died in his own sin, and he had no sons.

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Why should the name of our father be done away from among his people? Because he hath no son.

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Give us therefore a possession among the brethren of our father. And Moses brought their cause before the

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Lord. That's what he should have done. He asked the Lord what to do. And the Lord spoke unto

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Moses saying, the daughters of Zelophehadad speak right, for thou shalt surely give them a possession of an inheritance among their father's brethren, and they shall cause the inheritance of their father to pass unto them.

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And thou shalt speak unto the children of Israel saying, if a man die and have no son, then you shall cause his inheritance to pass to his daughter.

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So as time passes, there's another problem. A father dies, and he has no sons.

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His daughter has married a person of Jewish faith, an

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Israelite, but of a different tribe. So the inheritance went from, let's say the tribe of Bethlehem, to the tribe of Judah.

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And they said, our inheritance is passing from our tribe. So time passes and we have a new problem.

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Pick this up in Numbers 36, verse six. And it refers back to what we just read.

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This is the thing which the Lord doeth, which the Lord doeth command concerning the daughters of Zelophehad, saying, let them marry whom they think best.

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Only to the family of the tribe of their father shall they marry.

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So you can marry anybody you wanna marry, as long as he isn't a member of the tribe of your father.

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So that when it passes to the son -in -law, rather than the daughter, then it will be in the same tribe.

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It won't have changed tribes. So shall not the inheritance of the children of Israel move from tribe to tribe.

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For every one of the children of Israel shall keep to himself to the inheritance of the tribe of his father's, and every daughter that possesseth an inheritance in any tribe of Israel shall be the wife unto one of the family of the tribe of her father, that the children of Israel may enjoy every man the inheritance of his father's.

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Now, all of that to say this. Jesus himself began to be about 30 years of age, being as it was supposed the son of Joseph, which was the son of Eli, the son -in -law of Eli.

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Eli, Joseph was of the same tribe as Mary. Okay?

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They were both of the tribe of Judah. So he was legally the inheritor of the inheritance.

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So there we go. The bloodline begins. Which was the son of Matthau?

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Which is the son of Levi? Which is the son of Melchi? Which was the son of Jannah? Which was the son of Joseph?

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Which was the son of Matthias? Which was the son of Amos? Which is the son of Nahum? Which is the son of Elis?

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Elsi? Which was the son of Nagi? Which was the son of Matha? Which is the son of Matthias?

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Which is the son of Simeon? Which was the son of Joseph? Which is the son of Judah? Which is the son of Jonah? Which is the son of Rasa?

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Which was the son of Zorobabel? Which was the son of Salathiel? Which was the son of Nera?

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Which is the son of Melek? Which was the son of Adi? Which was the son of Cosma?

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which is son of Elmodan, which is son of Er, which is son of Joseph, which is son of Eliezer, which is son of Joan, the son of Matthias, which is the son of Levi, which is the son of Simeon, which was son of Judah, which was the son of Joseph, which was the son of Jonah, which is the son of Elohim, the son of Meli, the son of Mina, the son of Matthias, which was the son of Nathanael, which was the son of David.

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Now, I read all of that just so I could say this, that I read it.

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And there is a message hidden there. The message hidden there is the bloodline of Jesus did not go through Solomon, but went through Solomon's younger brother,

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Nathan. Goes down to Mary, is passed off from Mary to her husband.

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And Jesus is the adopted son of Joseph, not the blood son.

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Now there's an issue here. The bloodline of Jesus to David was through Nathan, not through Solomon, and thereby bypassed the curse on the descendants of a fellow by the name of Jeconiah.

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We read this a week or so ago, but I'm going to read it once again. This is Jeremiah 22, verse 30.

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It would be well worth your time to go there and read this along with me. Jeremiah 22, 30.

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This man he's talking about is Jeconiah. Childless. A man that shall not prosper in his days.

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For no man of his seed shall prosper sitting on the throne of David and ruling anymore in Judah.

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Now, the last time we read that, I made the comment, there must have been celebration in the dominions of Satan among his followers when that curse was enacted.

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Because now they know they have cut the line that extended from Adam and Eve in the

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Garden of Eden through Rahab, down through Boaz, down through David, not through Solomon, but through Nathan, down to Mary and back up to Joseph so that truly it could be stated, no man of Jeconiah's descent will prosper on the throne of David.

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That doesn't rule out the Messiah. Satan clipped the wrong thread.

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Now, Luke continues his genealogy all the way down through Adam. I'm not going to read all of those.

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That's about as many as I did read and there's some interesting things in them. You can do two or three.

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It's amazing how much stuff is hidden in all these genealogies. We talked about the gospel being tied up in the names from Seth down to Noah.

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If you define the names, you get a gospel message. It's interesting to look up.

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But I want to skip way down to verse 38, which is the son of Enos, which is the son of Seth, which is the son of Adam, which is the son of God.

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Now my final question, how is Adam like Jesus and how is

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Adam unlike Jesus? In what way is

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Adam like Jesus and in what way is Adam unlike Jesus? I've got one thing

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I want to add at the end, unless you tell me it beforehand. Some ways that Adam is like Jesus.

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They were both tempted and one gave in. That was one way they're like and one way they're different as well.

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They were both tempted but only one succumbed to the temptation. That's good. That's the one

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I wanted to focus on. What about us? We are sons of God.

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We're adopted sons of God. We're adopted as brothers of Jesus.

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Not full blood, not like him, but we're adopted. We have some of the privileges of Jesus.

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But there is a difference. I'm going to go to a verse that I don't even need to go to.

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We can just recite it. John 3, 16. For God so loved the world, that he gave his only begotten

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Son, that whosoever believeth in him should not perish, but should have everlasting life.

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For God sent not his Son into the world to condemn the world, but that the world through him might be saved.

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He that believeth on him is not condemned, but he that believeth not is condemned already, because he hath not believed in the name of the only begotten

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Son of God. Now the difference is, Adam was a created son.

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Created by God. He was a son of God. A created son of God.

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And Adam begets sons of his own. And every one of us is a begotten son of Adam.

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Every person that's alive and ever has been alive is a begotten son of Adam. And once we get to the next line down, there's different branches.

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But everyone is a begotten son of Adam. Adam is a son of God, but not a begotten son of God.

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He is a created son of God. God has one begotten son. And who is that one begotten son?

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Jesus. The only begotten son. Any questions or comments?

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I'm sorry? I believe they did, but I don't know.

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One thing we do know, though, for sure, is if they heard it, they didn't know what it meant. I don't know that we have any indication of whether they heard it or not.

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Whether they understood what it said or not. We have times when Paul was on the road to Damascus.

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There was a voice and they heard the sound, but they didn't know what it meant. But it didn't say that here.

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But I don't know that it's not the case. It is, but I don't have an answer for you.

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So I guess it's a question that I have no answer for. And there's lots of those. I don't know.

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They might not have understood. They might have heard a sound and not know what it meant.

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That's kind of what you're saying. Help us to live the way sons of God ought to live.

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We know that we're given many temptations each day and we succumb to lots of them.

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Help us to succumb to fewer temptations and help us to create fruits or to bear fruit commiserate with what our status is as adopted sons of God.

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Bless us and keep us and go through the rest of the service today. In Jesus' name we pray. Amen. I've got an answer.

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She didn't get the inheritance. I'm sorry? She didn't get the inheritance. She didn't get the inheritance.

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But is it that sort of thing that has led to the fighting over the lands today? I don't think so because they were never in the tribe.

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The Arabs, that was a long time earlier.

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This is further down. We're talking about the difference between Abraham's descendants and the descendants of the tribe of Reuben and Ishmael and Isaac.