Book of 1 Timothy - Ch. 2, v. 5

We'll go ahead and get started then we'll go. I'd like to turn with me to first Timothy chapter 2 and Just to give I appreciate our visitors so much for making making it for Sunday school. I know that making it for that Earlier hour could be difficult especially driving in so I thank you guys so much for that means a lot.

But just to bring everybody up to speed we're going verse by verse through first Timothy and.

And.

Not to rehash the entirety of what we looked at so far. But we're still somewhat at the beginning of chapter 2 and what Paul is doing is he is exhorting? Timothy as an elder the bishop of Ephesus. To then exhort his congregation.

And of course every Christian that has read this epistle since Has also received this exhortation to pray Specifically to lift up supplications prayers intercessions and giving of thanks to be made for all men.

And he goes in in verse 2 and qualifies that statement by saying for kings and all that are In authority and so one of the things we've been talking about the past several weeks. Is the significance behind this how significant it would have been for first century Christians?

Dealing with an incredibly pagan and heathen government one that ruled over them with the totalitarian rule In the worst way in many cases. Of course of course we know that the persecution Of our brothers and sisters during that time especially in the latter half of the second century was really beyond comprehension and So it would have been very difficult for the first century Christians to have understood How important it was for prayers be made for their civil magistrates because these were men that Otherwise would have invoked hatred in the hearts of those that they were persecuting.

What Paul's doing here though is he's saying that in general and I want to emphasize this just one more time in general. Because there is a time and a place to Mimi and I were talking about this at the end of last week.

We've talked about this as a group weeks prior. There's a time and a place for what you might call in precatory prayers prayers of judgment upon a particular person. We used Emperor Galerius as one example a few weeks back a man who was is evil.

He was the embodiment of evil at the particular time He was living and there were no doubt Christians at that time praying for the Lord to judge him to bring righteous Indignation upon this man. And did happen he died in brutal fashion and so there's a time and a place for us to pray judgment upon people that are that are embodying evil and wickedness in such a way that It they're they're an offense to God's Word to his gospel to his people and they need to be dealt with.

And of course Vengeance is the Lord's but in general in general the normative approach that Christians have or should have Toward their civil rulers is to pray for them. And the reason why Paul goes in to explain in verse 2 That we do this that we may lead a quiet and peaceable life and all godliness and integrity or indignity.

KJV puts it honesty there. And so there this is to our benefit. This isn't an arbitrary command that Paul is giving us just so we can feel pious. There are true tangible benefits to obeying this particular exhortation and praying for our civil rulers even when they don't agree with our particular or let's say when their platform is in Kind of tension with our worldview and in that which is derived from God's Word.

We still pray for them because of course the Holy Spirit is powerful and Paul essentially unfolds this argument for the reason why you do it is because.

The.

Ideal ends to such an endeavor the ideal ends to. To such a thing praying for civil magistrates is their salvation. He goes on and explains that in verse 4 and really all the way through verse 7 this argument is being made.

Because when our civil rulers are saved when they are converted then we can have a Christian nation a Christian government a government that.

A.

Government that supports true religion and that therefore Contributes to the the betterment of the citizens in general. We've talked about all this Many weeks unpacking all of this and moving through it.

And so that's all just to kind of bring everyone up to speed but then you get to verse 5 and so verse 5 we're going to take a tiny bit of a diversion away from the argument being made in Sequence today because there is something here in verse 5 that is worth Talking about spending a little bit of time on this week and let's read it first.

And then we'll get into that. We'll go ahead and and give the full context leading into it in verse 1. He says I exhort therefore the first of all supplications prayers intercessions and giving of thanks be made for all men for Kings and for all that are in authority that we may lead a quiet and peaceable life and all godliness and honesty for this is good.

And acceptable in the sight of God our Savior who will have all men to be saved and to come into the knowledge of the truth for there is one God in one mediator between God and men the man Jesus Christ.

Who gave himself a ransom for all to be testified in due time? Wherein to I am ordained a preacher and an apostle I speak the truth in Christ and lie not a teacher of the Gentiles in faith and verity.

So there's the full Thought that Paul is giving us from verse 1 through 7, but let's let's park on verse 5. There is one God and one mediator between God and men the man Christ Jesus. Now at the very beginning of this study I Mentioned how in addition to the fact that as a pastoral epistle that being first Timothy here.

This is one of the most practical books in the New Testament. That is certainly true. We did Titus right before this one and the same was true there. The pastoral epistles are as practical as they get especially Titus and first Timothy.

With regard to Christian living behavior in the church how to have peace as a as a local church body. All these things are there and they're amazing. But in addition to that first Timothy is also theologically indoctrinally rich at the same time.

Now, of course, we know this is true in some form or fashion of all books in the canon, but first Timothy carries some special weight to it and In this little section between verses 4 and 7 We see some of that on display.

We see powerful realities regarding God as a loving Savior. Desirous of men of all stripes to be saved and to know the truth. We see a testimony of Paul's ministry to the Gentiles who are equally part of the new covenant.

Just as much as the Jews are. And of Christ as ransom and mediator for those who are saved through faith and that is again what is in view in this particular verse at this point and Obviously, I don't want to lose sight of the context and kind of Paul's overarching purpose in the arguments that he's making here.

Of course, we're going to revisit that Before leaving this passage. We'll make sure we have a Really good grasp of why Paul is saying what he's saying in these particular verses but like I mentioned a minute ago, I think it's worth slowing down a bit here in verse 5 and Really considering what Paul is saying on a theological and doctrinal level.

Because while this particular verse is Grossly abused by opponents of the Christian faith. We'll take a look at that at least briefly in just a moment. It's a very important one with regard to our understanding of the Trinity and the distinct roles that each person within the Trinity has.

Paul here in verse 5 does something that's really significant with his phrasing. And he's done it before in another epistle. But with a different emphasis in the context here in this context in in first Timothy 2 5.

What's in view? What have we been talking about for the last several weeks? Prayer for our civil magistrates. Yes, but to what end ultimately the salvation of our civil rulers. That's the context of what Paul is talking about here that is that's the thing that he's trying to get across and that he wants to impress upon the minds of All believers that he's talking to the salvation of civil rulers.

It is what it is. What's in view in this particular context in This salvation that he wants that he and God himself desires for these people is founded upon two things. The first is in verse 6, which we're not going to look at in detail today.

But in verse 6 Paul mentions how Christ gave himself a ransom. Christ gave himself a ransom and secondly, so that's the first thing secondly in verse 5 he mentions how Christ is one mediator between God and men, so Just within two quick verses all one thought all one phrase.

We have a couple of the most deep theological truths that we have in Scripture and Once more the foundation upon which salvation itself is built upon and so the basis of the salvation that we are praying for our civil rulers to experience is number one a sacrificial ransom and number two a Mediator who is arbitrating the covenant terms based upon that ransom.

So the ransom is the blood price that was paid so that that covenant could be brought to bear the new covenant Christ is mediator is the one that mediates or arbitrates the covenant terms between God and man looking back to that ransom looking back to that blood price that was made as the basis for that arbitrating in the first place and Of course the really amazing thing is the fact that both of these things the ransom and the mediator Are both fulfilled in one person and that of course is the man Christ Jesus and so you can see what I mean by there being really doctrinally rich things right here in This passage ultimately about prayer and the power therein and in the context of some of the most practical Just day-to-day Christian living type doctrines that we'll see unfold throughout the rest of this chapter as well.

It's just a quick snapshot. It's some of these amazing things that are truly truly amazing. Now we're going to return again, I'm diverting a little bit from this passage just to look at some of this this doctrine and As we get into this by the way anything that isn't.

Clear is.

Simply.

My own failings as a teacher here the the doctrines themselves. Couldn't be more clear with regard to how the Apostles convey them. With regard to how Scripture Conveys all of this to us. Hopefully we can weave these things together here in just a few moments.

So we're going to return to the theological point Paul is making here in a little bit. But first I want to consider how elsewhere.

Paul.

While using a similar phrase structure to what we just read in verse 5 a similar phrase structure. He emphasizes something different. Same style of argumentation. Same phrase structure, but he emphasizes something different.

In the reason why he emphasizes something different Of course is because the context in which he's giving it is different. And so turn with me to 1st Corinthians 8 for a second and you'll see how all this ties in in a moment I believe.

How this is it? This is important to have in view as we read what is happening in verse 5 here. As you turn there, I'm gonna read verse 5 of 1st Timothy chapter 2 one more time. Just so it's in your mind as we read what we're about to read.

First Timothy 2 5 says for there is one God and one mediator between God and men the man Jesus Christ.

And.

That is within the context of talking about the desired salvation of civil rulers. Okay? Now we look at 1st Corinthians chapter 8 and. The key is in verse 6 but just to give us a little context so you see the difference in context here look at verse 4 first.

This is the Apostle Paul talking he's talking by the way, ultimately about Christian Liberty what that even looks like and The things we need to keep in mind there. And of course, he's dealing with the church in Corinth that is living within the backdrop of an incredibly pagan culture.

Many of the Christians that are in this church that are part of this local church body themselves came out of pagan idolatry. We're talking everything from temple prostitution to the worship of gods false gods through that prostitution to the You know intentional inebriation that require that it requires to communicate with these false gods.

We all know this is this is the demon world. We're talking about here. Many Christians in this church came from that which is really something to think about it. Emphasizes the power of the gospel, of course that God's mercy and grace far surpasses any amount of evil we can partake in.

Interestingly enough in 1st Timothy. We just finished talking about how Paul uses himself as an example of what that power looks like the chief of sinners. He calls himself once blasphemous an insolent man Persecuting Christ Church and yet he experienced God's mercy.

So right here in 1st Corinthians chapter 8 verse 4. It says as concerning therefore the eating of those things That are offered in sacrifice unto idols. We know that an idol is nothing in the world and that there is none other than God but one and notice.

Notice some of the things he emphasizes here. There is none other God but one. For though there be that are called gods whether in heaven or on earth is there be God's many and Lord's many but to us. There is but one God the Father of whom are all things and we in him.

And one Lord Jesus Christ by whom are all things and we buy him.

Now.

One more reminder. Rather than salvation being the primary context here like it is in 1st Timothy chapter 2 The main thing that Paul is talking about here is the contrast between Christ as God with idols.

Now so so you can see the the cut the the context is different therefore the emphasis is going to be different. Now in this passage Paul does something Amazing just a couple of quick things to throw out there.

Is this is one of the greatest testimonies to the deity of our Lord that we have in Scripture. 1st Corinthians 8 6 one of the reasons why is Oh, let me say this to this is kind of a neat side note. The way that Paul phrases verse 6 it is kind of in the form of a creed in other words a reduction a reductio a summation of Certain theological truths in one phrase and so of course a creed can be many phrases, but in this case, it's a single verse and What that means is that there's a possibility he's reciting something that was already kind of in circulation if you will within the early church.

Something that they were proclaiming that was something they were confessing together and he brings it into the context here under inspiration of the Holy Spirit and in addition to it being in this kind of creedal form for there's But one God the father of whom are all things and we in him and one Lord Jesus Christ.

By whom are all things and we by him it's poetic. You can see that just in even in the English, but certainly in the Greek it would have been. What Paul is doing here is he is actually quoting from and Expanding one of the most significant passages that we have in the Old Testament that being in Deuteronomy chapter 6.

What he's doing is he's quoting and expanding something that is today referred to as the shema which is a essentially. It's simply the quotation of a verse. I'll read to you just a second Deuteronomy that Jews that religious Jews to this day recite every single day.

It's a prayer that they recite and they're simply reciting Moses's words and I'll read it now. It's Deuteronomy 6 and verse 4 says here. Oh Israel. The Lord our God is one Lord Hero Israel the Lord our God is one Lord that's recited that has been recited every day by religious Jews from the time Moses Gave those words in Deuteronomy 6 all the way to present-day and just just for the sake of.

Of.

The full thing here in verse 5 he goes on to say and thou shalt love the Lord thy God with all thy heart with all Thy soul with all thy might the greatest commandment. That this is what Jesus quotes when the lawyer asks him Master what is the greatest commandment.

And he quotes Moses? Deuteronomy chapter 6 the preceding verse to that quotation of Moses that we all know so well. Love the Lord thy God. That the entirety of the New Testament is built upon by the way is this prayer Hero Israel the Lord our God is one Lord and so Paul quotes this.

But he also expands it at the same time. We know that in the Old Testament.

Though.

The the Eternal Son and the Holy Spirit were eternal with the Father. The revelation of the Trinity what we now refer to as the Trinity the triune persons the Godhead the revelation of that did not take place until Jesus came on the scene until the Eternal Son became incarnate and Was being baptized in the River Jordan by John the Baptist Where you hear the voice of the Father booming from heaven This is my beloved Son in whom I am well Pleased as the Sun is standing in the water and as the Holy Spirit descends as a dove upon his shoulder.

That was when the Trinity was revealed. And of course it had eternally existed in this way but the Old Testament emphasizes the singular reality of a one true God All throughout in contrast to what the pervasive false idols that every other nation was was bending the knee to all throughout Israel's history and so we have The monotheism that is the foundation of the Christian faith.

Yes, we're Trinitarian, but the foundation of Orthodox Trinitarianism is monotheism. There is one God and Paul affirms that right here in 1st Corinthians as well and it's emphasized all throughout the New Testament.

It is one God that subsists in three distinct persons and What Paul is doing here is Number one is he gives us an apologetic against false idol worship and he does so by saying I'll just read it one more time as Disconcerting therefore these things that are offered to to in sacrifice and idols.

We know that an idol is nothing in the world and that there is none other God but one. For though there have been called gods whether in heaven or on earth as there are many gods many Lords. But to us there is one God the Father of whom are all things and we in him and one Lord Jesus Christ By whom are all things and we buy him.

This is Paul's apologetic his defense of the Christian faith Against idol worship in this very very pagan culture that he and these other believers find themselves in and so that's what he's doing there and he's given this he's giving us this apologetic while proving the deity of Christ at the Same time and we'll talk more about that specifically how he does that in just a moment our main text for the morning first Timothy 2 5 in that Paul is Proving the full humanity of.

Jesus.

Which of course is necessary in order to provide that ransom and to provide that mediation between God and men. Here he's using a similar phrase structure, but proving the deity of Jesus fully God fully man.

Two different contexts. In one case first Timothy Paul is emphasizing the fact that That Jesus is fully man and in this context he's emphasizing that Jesus is fully God. Which is an amazing thing. Similar phrase structures different contexts proving different things.

One of the ways that we know What Paul is doing here? before we leave this Corinthians passage is. Is everyone familiar with something called the Septuagint. It's the Greek Translation of the Old Testament, so we know the Old Testament was originally delivered in Hebrew and some portions in Aramaic.

But by the time Jesus is on the scene and the Apostle the Apostles are on the scene. The Old Testament was almost exclusively read by the the common man in Greek. And that's what we refer to as the Septuagint the Old Testament translated into Greek.

Now, of course if you went to synagogue To the synagogue on the Sabbath day to hear the Word of God Proclaimed they would have opened to the scrolls and they would have been read in Hebrew.

But.

Generally speaking Christian the first the first Bible the Bible of the first century of first century Christianity was the Old Testament in Greek and if you look at that Deuteronomy passage that I just quoted a second ago Deuteronomy chapter 6 in the Septuagint and This is a lot easier if you're looking at them side-by-side then for me to verbally explain it.

But if you're looking at Deuteronomy 6 in Greek Side by side with first Corinthians chapter 8 verse 6, which also of course was delivered in Greek You see that Paul is explicitly quoting this passage in Deuteronomy.

And not only that this is the amazing part.

In.

There when you look at the Hebrew you have These four letters that pop up from time to time for Hebrew letters.

That.

Is referred to sometimes as the Tetragrammaton. It's essentially the four letters that represent the divine name of God. Sometimes we refer to that as Jehovah. Which is fine scholars today many scholars today will will pronounce it Yahweh because.

Given the four letters that we have it's kind of the best we can do in my opinion. We we're not gonna know how that name was pronounced when when God Told Moses his name for the first time. For whatever reason in God's providence it happened this way.

But the the Hebrews decided to conceal that name that was originally given to Moses by not fully spelling it out. And so I believe we won't know how that name was pronounced until we see Jesus again someday.

But when you read the Old Testament, you see this this divine name popping up usually in Translations, it'll be just Lord in all caps. Sometimes God in all caps and if you look at the Hebrew, it's those four letters the Tetragrammaton Yahweh Jehovah, however, you know, both of those are in my opinion equally fine because we don't really know how it was pronounced in the Septuagint though.

What the translators decided to do every time they came upon the divine name of God was rather than transliterate it. Which would have been? You know like Yahweh or something like that. Rather than doing that.

They simply translated it from the Hebrew four letters to curious curious the Greek term which means Lord and Curious is the number one name given to Jesus throughout the New Testament of everybody else Jesus calls himself the Son of Man more times than anything else but that which the disciples the Apostles and all the writers of the New Testament referred to Jesus more times than any other is Curious Lord and that's significant because while yes, you could have an earthly Lord curious.

Remember context is what defines words not just the word itself words have range of meaning. We've talked about this recently. I had all words whether regardless of the language you're looking at they have a semantic domain they they can have different meanings depending upon what the context and so when you look at the Context in which these men are referring to Jesus as curious Lord.

You realize what they're doing is they are applying that divinity that the The divinity that is attached intrinsically to that name in the Old Testament to Jesus Christ. It's a proof of his deity. And so when you read verse 6 here and you see that what Paul does he says we have one God or theos which would have been the Greek equivalent of Elohim in the Old Testament.

We have one Theos the father of Whom are all things and we in him and one curious Jesus Christ by whom are all things and we buy him the particular word the particular Greek term that Paul attributes to Jesus explicitly here's curious that which is the divine name in the Old Testament an explicit quotation of Deuteronomy Hero Israel the Lord our God, excuse me.

The Lord our God is one Lord an explicit quotation of that Applying the divine name to Jesus and of course also giving a distinction between the Father and Son. So it's one of the most unbelievable Trinitarian passages that we have the unity the oneness of God is in view while making a distinction between Father and Son and Attributing the divine name to Jesus all in one fell swoop all in a singular verse.

Let me just throw out one quick thing. There are people that will look at this that of course are non-trinitarian and they'll say Wait a second. It says one God the Father and of whom are all things and one Lord Jesus Christ.

Obviously two different gods or certainly two different people are in view. We would agree with that two persons are in view here. But they would say obviously they can't be the same God because look at the way it's phrased.

If you.

Two things number one, you can take any verse in isolation and make it say whatever you want. So that's the first thing we all know that you have to interpret based upon the whole of Scripture. And that is an absurd argument when taken in the whole of the New Testament but the second thing is this if you want to argue that By Paul phrasing things the way that he is by saying one God the Father means that the father Gets that Godhead exclusively.

Then they have a big problem because he goes on and says one Lord Jesus Christ and One thing they wouldn't agree with is that the father Doesn't have the right to lordship as well. In Revelation the John tells us I can't remember which chapter it is, but he refers to the Lord and his Christ.

The father is called the Lord in some places. But here it says Jesus is one Lord. So if you want to make the argument that by saying one God the Father means exclusively the Father is God and Jesus can't be then you have a big theological problem when you say that then the Lord has Exclusivity to the title Lord, excuse me when Jesus has exclusivity to the title Lord because the father is called Lord in other places.

It's just terrible argumentation. It's not it's cheating really because again, it's trying to take a singular text in isolation. Shoehorn a Unitarian doctrine into it and totally ignore the rest of Scripture, which is so dishonest.

It's difficult to even have these conversations in good faith because that's not a good faith argument. So now all of that being said Again, this is such a diversion from our passage of first first Timothy this particular verse.

And you can turn back there with me if you'd like to first Timothy 2 5 will will finish there. The this is such a unique verse that I I felt it was appropriate to kind of look at these somewhat parallel passages different context different emphasis.

But.

Paul is is doing something similar in both ways by showing us the distinction between father and son. The distinction in their roles and in their personhood while also showing the unity at the same time.

For there is one God one mediator between God and men the man Jesus Christ. Back to this main passage. Here many opponents of the faith especially Unitarians Muslims Jehovah's Witnesses basically anybody that would reject the deity of Jesus and reject the doctrine of the Trinity.

They will use verse 5 here in a similar way to what I just described. Is a quote-unquote proof text where they their argument is essentially something along the lines of. There's only one God in Jesus is in him.

Because here it says there's one God and one mediator between God and men the man Jesus Christ and.

Again.

Similar to what I just said a moment ago. In order to make an argument like that You have to ignore the fact that this exact same Apostle the Apostle Paul calls Jesus God straight on in Titus 2 13. He equates Jesus or I should say he attributes the divine name of Yahweh to Jesus in Philippians chapter 2 and he did it just a second ago in 1st Corinthians 8 6 as well.

And he does so by the way while maintaining the distinction between father and son. He ascribes creatorship to Jesus in Colossians chapter 1. The same Apostle the same Apostle that wrote this verse so to try to make an argument that in this singular verse The Apostle Paul is blowing up the doctrine of the Trinity by saying no.

No, there's one God only and then there's a man over here. That's the mediator between God and man. Jesus can't be God it ignores the entire Corpus of the Apostle Paul all of his work. Once more you have to read scripture in light of the rest of Scripture.

He can't it doesn't and cannot Contradict itself. And so we have to remember that this passage in isolation this verse in isolation proves absolutely nothing outside of the full context of Scripture. So what is Paul doing?

What is Paul doing in this verse and it's an unbelievably beautiful thing and it's a shame that we you know Have to have silly Unitarian Trinitarian debates around it because it loses the four. I mean you at least lose sight of the force in this verse which is Paul's whole argument is that God's salvation is Indiscriminate with regard to social class.

In other words He saves Kings and civil rulers even pagan ones. Just as much as he would save someone like Anna or Simeon or John the Baptist or any of the other disciples. His salvation is indiscriminate based upon social class and that salvation had to be bought with something.

What did it have to be bought with? This will be more in view next week as we look at verse 6 more fully. But it had to be bought with a ransom price. It had to be bought with the price of blood. That ransom that ransom price was the blood of Jesus Christ the man the last Adam the son of David who has since Giving himself as that ransom been raised and is now active as mediator between God and man and.

What this verse is doing is it as a defense against the Gnostics? They want to say that Jesus was only pure spirit because he couldn't have been an aeon. He couldn't have been a true God had he been a man because the physical flesh the material universe is just evil.

Only the spirit things are good and the Apostle Paul says absolutely not. God created the physical material universe good as well. And in fact God entered that created universe as a man as a sinless man so that he could redeem that universe and.

So Paul's argument here is based upon the fact that Jesus is fully man. He gave the ransom price in his sacrificial self-giving and he now actively mediates or arbitrates the terms of the covenant between us sitting in this room and God the Father.

Pointing back to that ransom price saying this is why. This is a better covenant. This is why these people are going to be able to enter eternity with us. This is why I'm a better mediator than Moses.

Moses prophesied about Jesus saying one is coming like me but he he'll be better than me and Moses prefigured Jesus in the sense that he was the mediator of the Old Covenant, but Moses died. Moses died and was buried by God himself in the mountain.

No one knows where his body is to this day and The Israelites had to go on without him. The second mediator came and he also died but he was raised again and is still the mediator. He is still mediating as we speak.

That is what's in view in verse 5 and so. Well, of course we affirm as Trinitarians the fullness of Jesus's humanity, which is exactly what Paul has in view here. That does not negate the fullness of his deity, which Paul has in view in that Corinthians passage.

It's all there. It's all beautiful. And like I said, it couldn't be it couldn't be more rich than this. So we'll end there. Looking at this again is a wonderful proof of the humanity of Jesus as mediator as ransom and Next week we'll get back to really the the overarching argument being made.

We'll kind of review a little bit verses 4 all the way through verse 7 and in this little section of our study in First Timothy, but if anyone has any thoughts if anything, you know anything y 'all like to share feel free to do so.

Go ahead dad.

Yeah.

It can't be right. I Couldn't I couldn't agree more. The again if you if you look at what Paul intends to say here It makes total sense why he is phrasing it the way that he's phrasing it. You had to have that second Adam come fulfill that which the first Adam failed.

So that just like the the first Adam was the federal head of the depravity of man. The second Adam is now the federal head of the regeneration of mankind the new creation and So Jesus had to be fully man in order to fulfill that.

And another thing is that you know, God can't die by necessity. If he did everything would implode and cease to exist and we wouldn't we wouldn't be here having this lesson today. So what he had to do was he had to enter into his own creation in a finite body.

Now keep in mind the Eternal Son never ceased being divine. He never ceased being infinite he never ceased being God in the fullness thereof, but he veiled himself in.

The.

Form of a man but a legitimate man not just it wasn't God in a man suit. He was fully man fully man and while in that finite body He was able to fulfill everything that was demanded upon. First Adam, but secondarily those that were living under the law in the Old Testament.

Something we could never do something that in fact was our very condemnation. Because God says you want to you want to be good in my sight you want to enter my presence. Here is exactly what you need to do.

He delivers the Ten Commandments and then the Ten Commandments are expounded upon and the rest of the law and he says You want to know how to how to get to me? This is it and they keep failing and failing and failing and failing they had to do these meager animal Sacrifices to cover their sins and push it forward and by the way that in of itself was grace because those animals meant nothing.

The only reason why they meant anything in any kind of practice was because God was gracious enough to accept the blood of a bull. And the blood of a goat. He didn't have to do that but he did in the only reason he did the only reason he could be patient enough to be okay with these meager animal sacrifices was because of his anticipation of his son coming and in the perfect blood being shed on our behalf and so We're doing all this stuff.

We're under the condemnation of the law. We couldn't do it. So Jesus came and As a man to live all of it out perfectly so that we didn't have to because we couldn't. And also so that blood could be shed because God cannot die.