Matthew 24 last one

You can say what you want, but you won't around me.

Sheep among misfits, a misfit in the trailer park at night.

A misprint with the sixth sense.

Been sick ever since my brother died of an OD.

My two cents never made sense, either to me or anyone else inside of the sheep fence.

My 9th Smith on my right side.

Why you staring at your cop dot sign and my John Hancock on the dotted line?

Tell me what's the bottom line.

The bottom line is I'm not right.

I'm not left, but this elephant won't fight.

There's nothing left but the spotlight.

Hold my beer, you can find me in the moonlight.

You can say what you want, but you won't around me.

You can say what you want, you can say what you're.

I'm with sin to defend, and I can't find my assigned seat to sit in.

My theology don't fit in.

Black sheep of the Reformation sheep pen.

To the Reformed, I'm just another Baptist, baptized again.

The bastard child of Anabaptist.

Host to child of Reformation society.

We don't need your education.

Give me a Bible and a brew, chef of dead men.

Cigars, bourbons, and beer cans.

Bow ties, tattoos, and bearded men.

Making Reformation great again.

You can say what you want.

You can say what you want, but you won't around me.

You can say what you want.

You can say what you want, but you won't around me.

No, you won't.

All right, ladies and gentlemen, welcome to Open Air Theology.

My name is Jeff.

I am one of the pastors of Covenant Reformed Baptist Church here in Tallahoma, Tennessee,

and I'm here with my good buddies, Brayden and Haps.

Brayden, introduce yourself.

Yeah, I'm Pastor Brayden from Valley Baptist Church.

It's a blessing to be here.

I also have a YouTube channel called Reformed Ex -Mormon.

Love for you to go check it out.

Super thankful to be around some godly Orthodox men such as Jeff and Haps on this awesome

podcast, Open Air Theology.

Get the word out, and I'll pass the mic over to Haps.

What's up?

Well, I'm Pastor Happy of All Branch Ministries, and I'm also the host of

R &B Studios, and I'm just so glad that I could be here with you guys tonight so that we can

glorify God together.

All right, so now, I heard that we have an announcement.

Like, is that true?

Like, is something going on that people need to know about?

Oh, yeah.

Oh, yeah.

Yeah, something's going on, right?

I believe it's going on in Tallahoma, Tennessee.

I know somebody lives there.

Man, I mean, yeah.

So for those of you that don't know, February the 17th

through the 19th, Open Air Theology is going to be hosting at

the church that I pastor, Covenant Reform Baptist Church, a conference on

Ephesians chapter four, verses one through six.

We're gonna be dealing with one body, one spirit, one hope, one Lord, one faith,

one baptism, and one God.

And we'll also probably be doing an introduction to the book of Ephesians, and

more of an exposition of chapter one and also concerning

the covenant of redemption.

So if you come, you're gonna really get a good understanding of the book of

Ephesians being broken down by the one spirit, I mean, one body, one spirit, one hope,

one Lord, one faith, one baptism, and one God.

You generally got anything you wanna say about it?

Oh, it's gonna be punk rock.

It's gonna be so good.

Yeah, yeah.

If you agree with me, you have to be there.

Like I'm just letting everybody know, if you're not reformed or Baptist, I don't know what you're doing in

February next year.

Yeah, I mean, if you don't come, you might get your Baptist card pulled.

I mean, that's a fact.

You might have to be re -baptized.

Yeah.

Oh.

Yeah, so it's gonna be good.

Oh, we're dipping.

I'm gonna hold you under until you bubble.

Your hands will be like you, nabbing on me.

Yep, so we plan on doing some other stuff at this time.

So there's gonna be some nights, at least two nights to where we'll have like an after party

where we'll be hanging out, you know, having fun, going to hang

out at a cigar shop.

And there's a restaurant in the area that I'm fixing to be contacting about renting out their

bar area.

So they have like a little bar area to where they have a

stage.

And the goal is, is that we'll hang out in there, eat and have Psalm reading, Psalm

singing and hymn singing and just hang out and just, you know,

have some fun.

So do we have a list of speakers yet or?

Well, we do have, so

another gentleman is working on a graphic.

And this graphic will have a picture of most of the speakers.

We're still working on getting some answers back from a couple.

So.

You know who I'd like to get is that one guy, what's his name?

The reformed ex -worman.

Yeah, yeah, yeah.

You better, you better work on getting there.

I like that guy too.

He's, he's pretty solid.

Well, I tell you what, Braden, if you do come, we probably should go out into the

Mormon area over here and do some open air preaching.

Oh, that's going to happen.

Oh man.

Oh, we got to do it.

We got to do it.

Yeah.

I just hope you guys have your bullhorns with you.

Well, I got a speaker that stands on a six foot pole.

So yeah, we're doing it.

You know what, you know what, I don't need, I don't need a mic or I don't need a mic at all, but the Lord blessed me with

pipes.

So I can, I can, I can speak it out.

Okay, well, it's going to be fun.

It's going to be fun.

So again, let's just go ahead and reiterate.

So February, again, before we close the night.

So February the 17th through the 19th, Open Air Theology

at Covenant Reform Baptist Church will be hosting its first conference dealing

with Ephesians chapter four, one through six.

And Covenant Reform Baptist Church is in Tallahoma, Tennessee.

There is, I'm telling you what, like if you come here and hang out, listen, it's not going to be my fault if you want to uproot

your family and come move to Tallahoma.

It is absolutely -.

It's gorgeous, it's gorgeous out there.

It is absolutely wonderful.

So we hope that people that listen regularly will make plans to come out here and hang out with us.

It should be a good time.

But other than that, so what's our topic tonight, Brayden?

The last, Brayden's going to be put through the ringer again is what it is.

No, the last half of 24,.

The world is ending as we know it.

And we're -.

Yeah, it's the end of the world.

Yeah, it's the end of the world as we know it and we're just fine.

And I feel fine.

Yeah, yeah.

I don't know, I've been seeing some crazy charts out there lately and -.

Oh man.

Man, I've seen some stuff just since Queen Elizabeth has died.

Oh, dude.

Like it's been, you know, people are like, yeah, this is it, this is the sign.

It's on the rise, yeah.

Yeah, this is it.

It's written in the stars, you know.

It's written in the stars.

All right, so the format that we'll do tonight, hold on, I'm getting a text by the guy that

works on our graphic.

And Brayden Scalp is going to be one of our speakers.

So if you know and love Brayden, which you should, you need to come on out here.

This is just -.

Oh, yeah.

Brayden, he wants to know, just to be clear, you want him to use that picture of you holding the gun?

I'm down with that.

I still need a, if that's okay with you guys.

I'm fine.

Oh man, yeah.

I'm okay with that too.

That was awesome.

I'm okay with that too.

I don't got, look, everything I say and everything I do, I have no issue with being accountable to

those things.

Yeah, please do.

I haven't gotten the updated headshot recently, so.

All right, so he's working on the graphic now, I guess.

Cool.

Oh, Brandon's doing it?

Yeah, Brandon's doing the graphic.

Oh yeah, yeah.

He's good at graphics, man.

Is he?

Yeah.

Oh yeah, he's really good.

Yeah.

All right, so the format for tonight.

So we know we've been on Matthew 24 for a while.

And there's nights where we, you know, one verse was, you know, even a half a verse is as far as we could get.

And so we plan on reading through the rest of it.

So it's from verse 36 to the end of the chapter.

And all three of us are going to walk through this.

We're going to take about 10, 15 minutes a piece, and we're going to walk through this and give our position.

And then we'll look at Matthew 25 as a whole.

Not that we'll read every verse of Matthew 25, but just to kind of give our thoughts on what we see when it

comes to Matthew 25.

And so I'm going to let Haps go first.

Oh, man.

And then, because I feel like you and I are going to have similar views in a way.

So I'm going to let you go first, and then I'm going to let Brayden go, and then I'll take last.

And then, and it's not to say that I get the last words, because after I get done saying something,

y 'all can push and pull on me.

Cool.

So we're going through 36?

Yeah, so 36 through the end of the chapter.

Well, you know, I also want us to remember before we approach this, that

we consider everything that came first.

You know, that as we went through the seven woes in

chapter 23, and how this is the same language, this judgment language that was

also used in Isaiah 2.

You have the woes there before the judgment of Jerusalem was about to come.

You have all this judgment language leading up to this right here.

And I believe that, and I'm just going to, you mind if I just read, go through it?

Yeah, yeah, walk through it, however you want to.

Yeah, so I just see this Jesus.

So, you know, I'm coming from a post -mill perspective and more of a preterist view.

I believe all of this has already happened.

And I mean, and I think the key of it is going to be, we're going to find that in the

first sentence of actually chapter 25.

But anyway, so let me just read it.

It says in Matthew 24, it's entitled to my ESV right here,

that no one knows that day and hour.

But concerning that day and hour, no one knows, not even the angels of heaven, nor the son,

but the father only.

For as were the days of Noah, so will be the coming of the son of man.

Now, that right there says a lot for me when it actually comes

to different views of eschatology, you know, the study and things.

And right there, that really stood out to me right there, because a lot of people

believe that, you know, all of this is describing

the rapture is going to come.

And then immediately after the rapture will be the seven years of tribulation.

And I was always just really looking at that one part.

And I was like, well, if the rapture comes and we have the seven year of tribulation,

and it says right here that no man knows when the son will come, you'd actually be able to

calculate until the time of Christ's return.

You know, from the time of the rapture to the seven years and the coming of the Lord at the resurrection,

you know, the second coming.

But let me continue.

38, for in those days before the flood, they were eating and drinking and marrying and

giving in marriage until the day when Noah entered the ark.

And they were unaware until the flood came and swept them all away.

So will be the coming of the son of man.

Then two will be in the field.

One will be taken and one will be left.

And, you know, I go back to the story of Noah and I'm just, you know, off the top of my head

and everything, and I'm like, well, you know, this is where this gets

a little confusing for me.

Is this future or is this past or is this both?

You know, or is this, this is where I really tend to lean a little

more towards all mill because it almost seems like recapitulation of the same

story going all the way into 25.

I'm dead serious.

It does though.

You know, it does.

It does, you know, and I think this is where it gets confusing for me, you know.

But, you know, let me continue.

Pick a side, you know what I'm saying?

Pick a side.

You know what, you are in the same boat.

You're in the same boat.

Howdy, come over to this camp.

Come on over.

You know, I definitely know it's not a dispensationalism, but, you know, I feel that

either side right here, it gets a little confusing and I don't want to

isogeet into the text what my, I don't want to read through the filter of what everybody else

is telling me.

But anyways, let's go on.

Then two men will be in the field and one will be taken and one left.

The two women will be grinding at the mill.

One will be taken and one will be left.

Therefore stay awake for you do not know what day your Lord is coming.

But know this, that if the master of the house had known in what

part of the night the thief was coming, he would have stayed awake.

It would not have left his house be broken into.

Therefore, you also must be ready for the son of man is coming in an hour you do not expect.

Who then is the faithful and wise servant whom

his master has set over his household to give them their food at the proper

time.

Blessed is the servant whom his master will find so doing when he

comes.

Truly, I say to you, he will set him over all his

possessions.

But if the wicked servant says to himself, my master is delayed and begins to be his fellow servants

and eats and drinks with drunkards, the master of the servant will come on a day when he does

not expect him.

And at an hour he does not know and will cut him in pieces

and put him with the hypocrites in that place that will be weeping and gnashing his teeth.

I honestly got to say that I can go either way on this, but I think that the key for

me right here is in the very next verse in chapter 25.

I don't let the chapter breaks, break me off from the thought, but he says, then the

kingdom of heaven will be like 10 virgins who took their lamps and went to meet the bridegroom.

Five were foolish and five were wise.

Well, I'm just gonna leave it right there.

For me, what that is saying right there is I believe that Christ came in judgment.

And I believe that when I look at like Revelation 14, 12, for those that keep the commandments

of God and those that keep the testimony of Jesus Christ, this is the perseverance of the saints right here.

So I believe that the 10 virgins is talking about that the faithful of the old covenant and

then of the new covenant right there.

That's how I read it.

So that would be a preterist view of that, correct?

Yes, yes.

And so when I look back and I'm just looking at the pattern right here,

that's where I get stuck.

I believe that Christ came back and I believe that the wicked were taken away.

And I believe that the Christians weren't touched at all because that's history,

right?

That's actually a fact.

And so when I look at the same judgment language that happened in Ezekiel, Daniel, Jeremiah,

Isaiah, the same exact judgment language that was used on Jerusalem

was not used on the whole world.

It was a local event, all right?

With a local judgment.

And so I believe that right here because later on in 25,

in 2531, it talks about when the son of man comes.

You know, it talks about what happens when he comes into all his glory with all his angels.

And he's gonna separate the goats from the sheep, you know?

So that sounds a lot different than that's, I believe, an

end time judgment right there.

And it has nothing to do with the judgment that was going on prior to that.

It was coming on Jerusalem.

So that's my view on that.

Mic drop.

So let me, I just have a quick question.

Matthew 25, verse 31 to 46, you're saying is future final day of judgment, right?

Yes.

Gotcha.

And the text prior to that, you would say is most likely preterist.

Oh yeah, yeah, I definitely believe that.

Okay, cool.

Now, could my views on that change?

Of course it can, because again, that's where I'm stuck in the middle at right there because

I do, I can't lie about this, guys.

You know, I do see that in scripture from cover to cover.

You see that also in language, you see recapitulation, the telling of the same

story over and over and over again with the final oomph right there.

And that goes all the way into revelation.

So I can see that from an all male perspective.

Hi, honey.

And I can see this totally from, now again, a partial preterist, not a full

preterist view.

That was something.

Cool, so my turn?

Yeah, go ahead.

Look at him smile.

All male hook, hook, hook.

I don't know.

All male hook, hook, hook.

What were you gonna say?

Yeah, all male hook, hook, hook, that's right.

I was just gonna, you know.

The partial preterist views, I already gave you a hug last week, Abs.

Yeah, yeah, yeah, it already, it already happened.

It already happened.

It already happened.

It already happened.

No, no, go ahead.

We'll talk more about it when we get to Matthew 25.

Okay, yeah, yeah, yeah.

All right, so for my turn.

So what Habs already said, and the perspective that I come at this with is an all male mind.

And I am influenced to read this in a redemptive historical idealist way,

or a modified idealist is another term that it would be used for.

And I do see recapitulations happening all over this text, all the way from starting from chapter 21,

which Jeff and Habs and I have already went into in my reasoning that I think that Jesus

is continuing that language.

And he's focusing in on certain aspects and expanding on some aspects.

And I think that a really clear example of that in the Old Testament would be the book of Daniel.

You have the chapter two, that is kind of the wide view, and then you go into different chapters and it narrows in in

different areas of that stuff, but it's retelling the same story.

So when I come here to Matthew chapter 24, and I see verse 36, and

just to kind of repeat what I said many, many weeks ago, but our last podcast that we were on this subject, I do

see that this language here in verse 36 is that of marriage language.

And we see three figures or three figures of the story that are mentioned in there.

And that's the father, the son, and these angels or servants that are used there in verse 36.

And the reality in my mind, how I see this is that according to chapter 22

verse, let's see here.

Oh, I can't remember where it is right now.

Essentially that you see that it's the father that's dictating all those things in that parable of the marriage feast, of the inviting of

the guests that we see there in chapter 22.

And so the honorable thing for Jesus to say that the second coming is relating to is that

no one knows, not even I nor the angels, but the father alone.

And he excludes the Holy Spirit in that as well because it's an honorable statement to say that the father has this right to

dictate the marriage feast.

And this is how I would read it.

And so I see verse 36 is not a denial of Jesus knowing these things, but rather a statement of honor in that

regard, a statement of lifting up the father and his right to be destined in the second coming.

As far as going on from there, the difference that I see here that takes place from verse 36, especially in the verses

prior to it is that there seems to be a very much of a known that is

talked about there in verses 3 to 35, essentially, that you see these things coming, you leave the

city.

You see this, it's what Daniel spoke about.

You see this, it's happening, and it's a very knowability event.

Whereas what I see here in verses 36 and on is that it switches from that.

I mean, even in verse 42, therefore be on alert for you do not know which day your Lord is coming.

Verse 36 itself, no one knows the day or the hour.

And I think one other reason I would put this as second coming is that when I see that here now it's

mentioning the flood of Noah, right?

I don't see that.

Again, and I'm not, I wouldn't accuse a partial preterist person of saying this, but that was a worldwide

event in that text.

And who was the ones that were left after the flood?

Noah and the rest that were on the ark.

Those were the ones that were left.

And when I look at 70 AD, and so that right there, I think that completely destroys any dispensational view of

this because they would say that it's the wicked that are left in that view.

I'm saying, no, it's the righteous that are left.

It's the righteous that inherit the glorified state.

And so when I see this with Noah being mentioned here, again, if you look at 70 AD, the

saints left Jerusalem and they weren't the ones that were left.

And so I, what I see in this is that it's in my opinion, how I read this is that this is saying that the ones that

will be left are the ones that are the justified and are the sheep that we'll talk about in chapter

25.

Also some other reasoning for why I would say this text is future for us, or as maybe not even future, but maybe

interadvental period, as well as future in that recapitulatory sense without going into each one of the

verses here, but mostly I would say that this is future for us in verses 36 and on.

Verse 51, it says, and shall cut him in pieces and assign him in a place where the hypocrites weeping

shall be there and gnashing of the teeth.

The nearest time that that was used is in chapter 22, I believe,

chapter 22, which again is, I think, leading what this whole conversation

recapitulations that we're seeing in 24 and 25.

But in chapter 22, verse 13, and this, in my opinion, is second coming language because this is

when the dinner invites have gone out and the guests have been gathered for the when the father dictated that the wedding

would take place.

And so the wedding has dictated what has taken place and not only that, the father also gets to dictate the wedding apparel.

Again, it's the honorable position of the father in a Trinitarian language in that.

But verse 13 in chapter 22, it says, and the king said to the servants, bind him hand and foot and cast him into outer

darkness in the place there will be weeping and gnashing of the teeth.

And so I see chapter 22 is that is final judgment that is being spoken of there and there.

And so being consistent when I come back to 24 with that final verse saying that this hour and this

day that no one knows, it's like a thief in the night.

The son of man isn't coming when you think he will.

And it's going to consist of those that have committed evil being cast into a place where there's weeping

and gnashing of the teeth.

So again, recapitulation.

And then when you go into 25, then the kingdom of heaven will be compared.

I wouldn't put that then, it's saying it's after that.

It's a restarting of the telling of the story, right?

And so in 1 Corinthians chapter 15, verses 20 through 28, it says that Christ being the first fruits of the

resurrection, then comes the end when the son will deliver up the kingdom.

It doesn't say he'll establish the kingdom, but once death has been conquered, he'll deliver up the kingdom to the father,

right?

Yeah, yeah.

And so right here, when it says in verse one, then the kingdom of heaven will be compared to the 10 virgins.

That's a current reality in my opinion, that right now there's Christians and non -Christians.

And even within that, there's some that proclaim to be Christians.

And I would say that that's very clearly those that are not ready for the master's coming in this text.

And so we again use marriage language that is spoken of here in chapter 25.

Nearest marriage language that was used in my opinion is verse 36 from the chapter prior.

And also from chapter 22, as far as marriage language goes.

And we see that the door is closed.

And once the door is closed, there's no second chance for salvation or entrance into there.

And so again, I think that that right there, I think destroys any dispensational or even

premillennial view of the text because a premillennial view in those thousand years, people are coming to salvation and

faith in Jesus Christ.

According to this, I see that Jesus comes, the bridegroom comes, door is shut.

If you're not covered in the blood, if you don't have the right apparel, you don't have oil in your lamps,

you are not gaining entrance to this wedding.

And you are going to be thrown into a place of weeping and gnashing of the teeth.

Again, I think verses 14 and on, it's just that recapitulation language.

And the reason I would say that again is in verse 30, you see it again and cast the worthless slave into the outer darkness

in the place there shall be weeping and gnashing of the teeth.

So it's obvious that these have to be recapitulatory because God isn't doing,

okay, this is one judgment and we're gonna take these people and put them into this outer darkness place.

And then here's another one.

In my opinion, how I see this, this is retellings of the story with the finality being judgment.

And then in verses 31 through 36, I think that this is some of the most clear texts that we have as far as

judgment goes.

And again, it finalized itself with throughout this story

in verses 31 through 46, it finalizes itself with saying that the sheep will be given

inherit a kingdom that was prepared for them before the world ever was.

So again, this is a place that's prepared for the sheep who didn't become sheep, right?

Calvinism is coming out here and here.

They didn't become sheep, they are sheep.

And there was a place predestined before the foundations of the world there in chapter 25 verses 31 to 34.

And then in finality in verse 36, and these will go away into eternal punishment but the righteous

into an eternal life.

And so I think that this is consistent language Jesus is using in here as far as

going from unknown or to known to unknown in 24 using recapitulation and

also utilizing a lot of marriage language that's pointing us back to chapter 22 in especially in that

final verse there.

I think it's verse 13 that we read from in 22 that says weeping and gnashing of the teeth.

I think that that's the bookend.

And so if I lined up bookend to bookend to bookend and all these recapitulations, I think that that's why I come away with

saying that I think verses 36 to 51 is future, 25 to

26 in chapters is future as well, or current slash future,

idealist, historic, redemptive, idealist perspective.

Questions, thoughts?

Well, I hope that was concise enough.

I hope I wasn't jumping over too much.

But no, no, no.

So you're saying that in Matthew 24, 36 through 51

would be a future judgment.

And you're saying that in 25 at the final judgment, that it's speaking of the same thing,

just recapitulation.

Yep, yep.

Essentially, yes.

Oh, boy.

Yeah, also, I mean, you know, I gave you pushback on

verse 36 last time because you mentioned that it was speaking about marriage, but the

context when it says, but concerning that day, the nearest antecedent to that day is heaven and earth

will pass, the passing of heaven and earth.

And one area I didn't really get into as well is that in verse 31 of 25, it says that when the son comes with his

angels, I think that that nearest antecedent, again, goes back to verse 36.

And then those three characters, the nearest antecedent to that is chapter 22.

And so I think that the focus of the text shouldn't be focused on that day, but rather the characters

that we can look at other surrounding texts that those three characters have dealing with.

But that's not in Matthew 24.

Near to 24, though, chapter 22.

That's near.

Yeah, I hear you.

Also, you talked about Noah, the days of Noah, that it being a worldwide event.

Yeah.

And so, and because Matthew 24, so if you take this as being

a, well, this portion has taken place in 70 AD, you said, and that

wasn't a worldwide event.

That's where I would lead to it, yeah.

But what took place there is a worldwide event.

It's the new covenant was the only covenant left.

Yeah, yeah, yeah.

And so the new covenant is a worldwide event.

It is, yeah.

The removing of the old covenant and the new covenant, and then the removing of that

covenant people, like smashing its idols, which would have been the temple

and the sacrificial system.

I can also see, I mean, just, you know, again, I can see

that language right there.

I can see that not only from the partial preterist view, but this whole

retelling of the same story over and over.

Pick a side.

Pick a side.

I don't have to.

I need help over here, Habs.

I don't have to.

Well, so, and I wanna hear you have some answers, but one question I have on

that though, is why is it that the ones that are left, because in my understanding, and I might be wrong.

I haven't given my view yet.

You can't ask me questions.

I know, all right.

Fair enough, fair enough, fair enough.

You're the one on the stand right now.

I know I am.

Well, keep on hammering me then.

What other questions?

Why else did I get that wrong?

Well, I mean, again, I think my three things was, you know, I wanted to see if

you're saying that the final judgment in Matthew 25 is that it's a recapitulation of,

from verse 36 on in Matthew 24, and the fact that in verse

36, the nearest antecedent, it's speaking of heaven and earth, not,

it's not marriage language.

I mean, what you're given as an antecedent is nowhere in the text, that we're in the context of what

we're looking at, and then verse, in the days of Noah, you claimed it was worldwide,

but the transitioning of the covenant and the ending of that covenant people with its idols being smashed,

temple, and the sacrificial system was a worldwide event.

It's something that we still talk about today.

Yeah.

You know, just to kind of, you know, all right.

But I'll get mine if y 'all are ready.

I want to hear it, I want to hear it, yeah.

I'm ready, I'm ready.

I'm wanting to ask questions already, Jeff.

I know you do.

Watching just goes full pre -mill on us, dude.

We're like, what, what just happened?

I changed everything.

They opened up a Chick -fil -A in Israel, and I'm sold.

God's chicken is in Israel.

I hear you.

All right, so, so in Matthew 24, it's basically coming off of the heels of

chapter 21, 22, and 23, Jesus being in the temple, Jesus pronouncing

the seven woes on the Pharisees, and, you know, like, and they're coming out of the temple after

Jesus tells them that your house, speaking to the Pharisees, your house, which is the temple, is going to be left to you

desolate.

And then, you know, Jesus walk around, they're pointing at his disciples, pointing at the buildings and stuff, and Jesus

telling them that all these things will be torn down, and his disciples asked three, three questions

kind of summed up in one, but it's kind of like, if you ask me now, you know, I think it's

actually, it's three questions, but the last question kind of plays into the

first two.

So when will these things be, speaking of the persecution and the falling of the temple, and what will be the

sign of your coming?

And the last question is, end of the end of the age.

So I believe that the end of the age is going to kind of mix in with both because the persecution

that's coming, it's going to be at the time of the end of the age, and what will

be the sign of your coming will be at the end of the age.

So the end of the age kind of works into the first two questions.

And so we see in verse three, where he's, I'll

just read, he says, and he said on the Mount of Olives, and his disciples came and said to him privately, saying, tell us, when will these things be,

and what will be the sign of your coming and the end of the age?

So right here, the end of the age.

And if you look at verse six, and it says, and you will hear of wars and rumors of wars, see to it

that you are not alarmed, for these things must take place, but the end

is not yet.

So I would say that the nearest end is seeded to this end that is not yet is the end of the age.

And also when you look at verse 13, but he who endures to the end

will be saved, speaking of the end of the age, talking about, and it goes right in

to 14, where he talks about, and this gospel of the kingdom must be proclaimed throughout the whole

world.

So the Greek word here for world is oikomene, and it just means the inhabited earth, the known world, which

Rome had taken over.

And it says, as a testimony to all nations, the oiknos, and

again, you go back and you see, we walk through this showing that this has already taken place.

And it says, then the end will come.

So what end is he talking about?

I think it has to be the same end that 13 is talking about, the same end that six is talking about, which is the end that

we see in verse three, the end of the age.

And then he gets into the language

of the coming of Jesus.

And so this will be the sign of your coming.

And so I believe that the sign of the coming is

what brings about the end of the age.

So I don't believe that Matthew 24 nowhere speaks about the actual second

coming of Jesus.

I just think it's speaking about Jesus coming in judgment.

Because again, if you look up here, his disciples says, when will these

things be?

And what will be the sign of your coming?

That Jesus is in their presence.

He is physically, bodily in the presence of his disciples.

And they're asking for his presence.

So the Greek word here is parousia.

And so I believe this is talking about him coming in a glory to take

his seat on the throne.

So they're asking him, not when are you gonna die, be buried, rise again, go to

heaven and come back.

They're asking him, when are you going to establish your kingdom?

And so, but they don't understand that this establishment of the kingdom was already

taken place, that the ruler of this world was being judged and that through the death, burial

and resurrection, Satan is bound to give an all

male familiarity.

And so Jesus is coming at his resurrection.

He goes, I mean, like right here, where it talks about him coming on the

clouds, like this can be pointed to Daniel chapter seven, but it also,

where has the son of man coming on the clouds, but it also, we need to understand that only God rides on clouds.

And so this is another part that points to his deity.

And so, and as you're walking through this, it talks about his coming on

light.

So whenever it points to him coming as deity, I mean,

not coming as deity, but him being deity, but only God rode on the clouds.

And when you read the Old Testament, when God came on the clouds, it was to judge, it was

to punish.

And so whenever it talks about Jesus coming on the cloud, I believe it's just talking

about him coming to judge, to punish.

And it would be this people, Israel.

And so now I'll just kind of go.

Post mill?

No, I'm gonna go to 36 and I'm gonna give my interpretation real quick.

It says, but concerning that day.

So right here where it says, but concerning that day, I was pushing on my brother Brayden

here.

The antecedent is this, it says, truly I say to you, Jesus speaking to his disciples.

I mean, you go back to the beginning of 24, he's speaking to his disciples.

Truly I say to you, the disciples, this generation, the Greek word, genea,

that is the near demonstrative, will not pass away until all these things take

place.

Heaven and earth, this would be Jerusalem, will pass away, but my

words will not pass away.

But concerning that day.

So what is that day?

When heaven and earth pass away.

It says, that day and hour, no one knows, not even the

angels nor the son of man, but the father only.

Now to show that this is something that when Jesus said that no one knows what the

father only, notice that Jesus didn't give a date.

He says, this generation.

This generation will not pass away.

He did not say mid September of year 70,

around the 8th or the 9th, the temple's gonna fall.

No, he just says this generation.

So he would have been about 40 years out.

He did not give a day and he did not give an hour.

All he gave, he said, this generation, that generation is 40 years.

And it says, for as were the days of Noah, so will be the coming of the son of man.

Again, I think this is speaking of him coming in judgment, riding on the cloud, about to destroy

Israel.

For as it were in the days of Noah, so will be the coming of the son of man.

For in those days before the flood, they were eating, drinking, marrying, and giving in marriage

until the day when Noah entered the ark.

And they were unaware until the flood came and swept them all away.

So will be the coming of the son of man.

Two will be in the field, one will be taken, one will be left.

Two women will be grinding at the mill, one will be taken and the other one left.

Now this right here, I take it as, just like in the days of Noah, the wicked were

taken and the righteous were left.

All right?

That's what this is speaking about also, concerning what took place from 66 to 70 AD.

The wicked were removed, speaking of the Jewish people who did not receive Jesus as their,

as Messiah, they were taken and those that received Jesus as Messiah

were left.

Of course, there was persecution.

So we're not talking about the Jews or the Romans persecuting and killing the Christians, but we're talking about

this, when Jesus came in judgment, the wicked were taken,

speaking of the Jews that were anti -Christ and those that were in Christ

were left.

Therefore, I say to you, I mean, excuse me, therefore stay awake for you, the

disciples do not know when that day, when the day of the Lord is coming.

And it says, but yeah, and verse 47 is something

else I wanted to point out to Brayden and I'll get there in just a second.

But know this, that if the master of the house had known at what time or part of the

night the thief was coming, so this is why he did not give them a day and an hour,

he would have stayed awake and would have not let his house be broken into.

Therefore you, speaking to his disciples, again, like Brayden

says something about that he stopped making it personal.

He stopped saying, like was talking to his disciples.

It says, therefore you also must be ready for the son of man is coming in an hour that you do not expect.

Who then is the faithful and wise servant?

And so right here, we're talking about servants and stuff like this, I think this is covenantal.

The faithful servant is the servant of the new covenant.

The unfaithful servant is the servant of the old covenant whom the master sets

his house over.

Hebrews chapter three tells us about the house of God that Moses took

part in building this house but Jesus finished the house.

Just kind of, I don't have time to go there and read it to explain it.

But the household, it's just talking about the church of Jesus Christ, I mean, the church

of God, right?

Israel and the church are not two entities but

it's two covenants.

Of the household, to give them food at a proper time blesses the

servant whom the master finds doing, so doing when he comes.

Truly I say to you, still speaking to his disciples, he will set him over all his possessions.

Now it's gonna be speaking to the wicked, the antichrist, those in the new covenant.

But if that wicked servant says, my master is delayed and begins to beat

his fellow servants and eat and drink with drunkards and we know that's what they did.

It's the whore that rides the beast.

The master of that servant will come on a day when he does not expect him to

expect him and at an hour he does not know.

And he will cut him to pieces and put him with the hypocrites in that

place where there will be weeping and gnashing of teeth.

A judgment took place at that time.

And then it goes, then the kingdom of heaven.

So, now I thought we was gonna discuss this all.

I guess we can some, but so my view of from verse one to

13 is that it's speaking about the church present time.

So from then when the kingdom of heaven was established all the

way until the second coming of Christ.

So this is how it's gonna be.

There's gonna be true virgins and there's gonna be false

virgins.

The true versions are gonna have oils in their lamps and the false virgins, those who

may have made a profession those who were baptized, but they

truly went and saved.

So this will be like the wheat and the tares type of a thing like I think it's just a

reiterating the recapitulation talking about the wheat and the tares.

But from verses one through 13, I believe it's now, I believe it was then, I believe it's gonna be future until the

second coming of Christ.

And it's just talking about the false converts and true converts.

Now from verse 14 to 30, I think this is just like

one and two is speaking about the church but it's speaking about the church corporate.

I would say verses 14 through 30 is speaking about individuals in the church.

So this is more individual, singular.

And then verse 31 to the end of the chapter I see that being the final

coming when Jesus comes the second time to judge the living and the dead.

And so I don't see any second coming language up until verse 31

of chapter 25.

I did that as fast as I could, sorry.

You did it with a Tennessee twang.

Got that twang in it.

Questions?

Hit me with your best shot, fire away.

So yeah, one of the thoughts that I had was that I wasn't saying that it changed from impersonal to personal or personal

to impersonal in here.

I think that what's happening is -.

I thought that's what I heard.

No, yeah, what I meant by that and maybe that might've been what I did say but what I was saying

was the known versus the unknown.

And so I see Christ very clearly saying, you see this, you do this.

You see that, do this.

You see the camp coming, you then leave, right?

And then he's very deliberate about talking about that day and that hour.

Whereas I think in this later text, you don't have that.

You see -.

He's already said it.

Yeah, but then, but why?

So why would, and this is some other areas that, because

in my opinion on the versus

Hey, hold on one second.

Yeah, yeah.

He just sent me the, I'm gonna send it to y 'all's phone real quick.

Yeah, yeah, let's see it.

Oh yeah, send it, send it.

And we'll talk about it after we get done with this.

Okay, cool.

You know what?

Can I say something while you're sending all that stuff out?

It's just one.

Okay.

Oh, it's not letting me send.

What?

You gotta save it to your phone first.

I already did.

You know, I just wanna let people out there know that this is how you have a healthy discussion about

differences in eschatology.

And we should never ever divide over different views on eschatology.

I mean, that's just, it's good to know these things so we know how we can fellowship with one another and not

divide.

Because, you know, even some of, we've got friends out there that are dispensational.

Amen.

You know, or historic pre -mill, you know.

We got crazy family members, you know.

We got crazy cousins, you know.

But we still love one another and that's how the world knows us for the love we have for one another.

All right, hit me with your questions.

No, yeah, so one of the questions, and amen to that, Habs, 100%, so.

So the verse in 40 and 41, with being left,

in 70 AD when the saints left the city, they weren't still milling at

their own, or grinding at the same mill.

They weren't, they didn't have possession over those things that they were taken from.

They were departing from those things.

Whereas I think in the second coming, we have inheritance in that thing, that we

are in a glorified state and we are still able to participate in those inheritance items

that we were doing before Christ.

So I'm not understanding the question.

Yeah, so if verse 40 and 41 is speaking about 70 AD.

Hold on, let me get there again.

Okay, sorry.

Nope, you're good.

So yeah, verse 40 and 41 is speaking about 70 AD.

And are you saying that the ones that were taken are the Christians,.

Or the ones that were taken?

No, the ones that were taken are the wicked.

Yeah, so on that,.

Why, where are the Christians left in that text though?

Because I see them staying in the same field, staying at the same mill.

Whereas I see in 70 AD that didn't happen, that those Christians were, they left and yes,

judgment came upon the people that were in the city, but they left and they didn't, they came back and

had everything that they had in that way.

Yeah, good question.

Good question.

So I'm gonna use my all mill card.

Yeah.

I don't believe this is speaking about a literal field.

Okay, yeah, that's fair.

That's fair.

I'm into that.

That's totally fine.

Jeff, you spiritualize way too much stuff, okay?

I'm not okay with this.

That's good.

I mean, I don't.

Oh yeah, yeah, yeah.

Yeah, I mean, I don't, I just think it's given because he's using the illustration and he's

finishing it, the illustration.

So this is a part of the illustration that's given and the illustration would be the time of Noah.

Yeah.

So another question.

Well, yeah, yeah, I got some more questions.

So verse 30, so in particular, verse 36, the question I asked last time that I'm still

having a hard time with is if verse 36 is in reference to that day and hour that is 70 AD,

why is it that the angels, the son, and no one, and I mean, when no one, I mean no one but the

father alone knows.

So that would, in my mind, that would also include the Holy Spirit.

That would include no one but the father.

But that question can be reiterated.

That question can be turned back to you if you're saying it's the second coming.

Yeah, and I think I have an answer for that.

What would be going on in 70 AD, why does Jesus not know?

Yeah, yeah.

So, well, Jesus gives a general, he says, I mean, when

you look at it, verse 34, truly I say to you, this generation, Jesus did not tell

them a day or an hour.

He gave them a generation.

And as he's going through, he explains why he did not tell them a day and hour.

Because he didn't know.

I mean, I don't know what else to say about it.

I mean, I don't wanna say, well, this is why he didn't know.

I mean, we understand that he grew in knowledge and statute.

We understand that Jesus wasn't walking around glorified.

I mean, when John says that, he says that we've seen his glory, like in John chapter one,

this has to be speaking about Matthew chapter 17 on the mountain of transfiguration.

Jesus wasn't walking around with his glory on display.

Absolutely.

I mean, if he was, no one had rejected him.

And so we understand that there's things about Jesus before

Jesus as, I mean, the second person of the Trinity as in the incarnation

before the resurrection, that there were some things about him

that wasn't shown fully.

But at the same time, we have to understand that even as a baby, he was holding all things together.

That's like Colossians one says.

Yeah, I think as a baby, I think even as a baby, he knows all things including 70 AD though.

That's the -.

Well, but then what do you do with this?

Yeah, like I said, I think it's a statement of honor rather than a statement of lacking of knowledge.

I think it's the same thing that Jesus is omnipotent in the way that he

is equal to the father, but he's saying a statement of honor because part of the 10 commandments that Christ

had to fulfill was honoring his father, right?

And so -.

So the angels actually knew?

The angels don't know, no.

But he puts himself with the angels at this point.

Essentially, I wouldn't even have an issue with even saying that it's possible that the angels know the

heavenly decree in that sense, but they would never say in front of the father, I know, or

in behind the father in that sense, because in my opinion, this is using that marriage, traditional marriage language that the

father got to dictate these things.

And it was disrespectful and dishonorable to say, I know that day, or I know that hour.

But let me tell you where my mind's going.

So when I'm debating -.

One is Pentecostals,

and I point to Matthew 7 where Jesus says, not everyone who says to me, Lord, Lord, will enter the kingdom of heaven, but he

who does the will of my father, different person who is in heaven, different

place.

And I said, so we see Jesus on earth speaking about his father who is in heaven.

I'll say, now, was Jesus lying or telling the truth?

Telling the truth, yeah.

And so when I get here and Jesus says that the angels didn't know, nor did he not know.

And so it's just like, well, was Jesus lying?

Or was he telling the truth?

I believe -.

Well, but, yeah, yeah, yeah.

No, go ahead.

I'll let you finish what you were saying there.

I didn't mean to interrupt you.

Well, I just don't see any interruption to where we can say that Jesus actually

knew whenever he's saying that he did not know.

Yeah, well, in my -.

I don't know how to put everything together.

No, I know that.

In my thinking of this is that the Jews, the Jewish disciples that were before Jesus,

they've already heard the parable of the marriage feast.

They're gonna hear this parable of the 10 virgins.

And so Christ is absolutely interweaving marriage language in there.

And so they would pick up on this, that Jesus isn't saying that he doesn't know this, but the intended

audience, the disciples absolutely, would have known that this is a statement of marriage rather

than

And that's just how I I did have another, I have another question, though, in verse 37, this

one.

Yeah, yeah, because I feel like we'd go back and forth on that one a lot.

Yeah, ask and answer, we'll just drop it.

Yeah, yeah, yeah.

Please, yeah, what was it?

What would you respond, though, with that, with verse 36, though?

Because I really think that Christ does know these things,.

But he's just getting -.

Well, I mean, like I said, I think I did respond that concerning that day is

heaven and earth.

And to show, like when he says he doesn't know, but like it's really pointing out in verse

34 why he said this generation.

He said this generation, he did not give a day and an hour.

He did not say September 8th or September 9th of year 70.

Yeah, yeah.

Which that's when it, around that time when it took place.

He just said this generation, which would have been 40, around 40 years.

A biblical generation was 40 years.

40 years after he spoke these words, it took place.

Yeah.

Yeah, go ahead, Haps.

Sorry, I'm asking all the questions, go ahead, Haps.

No, no, no, no, it's all right.

My wife just brought home some hamburgers and Brandon's scalp just sent the picture to me.

It looks awesome.

Nice.

You want me to send it to you, Brayden?

Yeah, please do.

I'll send it to you right now.

It would not let me send, Brandon, if you're listening, it would not let me send that picture to these guys.

What the heck?

Forward.

Yeah, it's just saying, sorry, this photo format isn't supported in

Messenger yet.

But man, I absolutely love it.

What do you think about it, Haps?

I think it's dope, man.

All right, go ahead and ask me that question.

I just got it from Brother Brandon.

Oh, you got it, very nice.

Oh, yeah, yeah.

Oh, yeah, that's beautiful.

That's beautiful.

That's dope for the conference.

I'm the odd duck out there.

That's awesome.

Yeah, that's dope.

We really appreciate you, Brandon.

I know I've been riding this guy up the last couple of days.

That's awesome.

Yeah, thank you, Brandon.

That's wonderful.

We'll be blasting this out, probably tonight and tomorrow for the rest of the time.

What was your other question?

Sorry about that.

Yeah, so one of the questions is, so like with verse 37 and on

and how heavily it's leaning to, well, verse 37 to 41 -ish, it's heavily

leaning on the days of Noah.

Which is the illustration that is given.

Absolutely.

I see that, I'm trying to think about how to word this and

because this kind of leads me into thinking that this is talking about the second coming.

And the reason that I lean that way is because that event in

Noah is typologically pointing us to Jesus in his first coming, right?

That he's the ark, he suffers the wrath of the rain in that sense, the judgment of God

against the people inside, right?

That you're in Christ, he suffers for you and you are saved through him, right?

But you don't have to take it to the second coming to fulfill that outlet because right now

I'm in Christ.

Right, and you have the wrath of God satisfied already.

I agree with that, but I don't see how that could be applied to a 70 AD physical

event with it being typological to Jesus in his first coming, saving us from the wrath of God.

I don't see how that could then,.

You see what I'm saying?

Yeah, I think you have to look at it in a covenantal framework too, because

we understand that the death of the testator, Jesus dying, his

blood being spilt was like the covenant had already,

the new covenant, the kingdom of God had already begun, but the covenant

wasn't established, inaugurated, let's say inaugurated until his blood being

spilt.

And so for a 40 year period, you had two covenants on earth that overlapped

the old covenant and the new covenant, which I would say the new covenant is the covenant of

grace, the covenant of the law and the covenant of grace.

And we have to understand that even in the covenant of the law, that

it was grace there, but this is a greater grace, grace upon grace, John chapter one

says, grace over grace, you can also translate it.

Yeah.

And so there seems to be an overlap, like the two covenants

were on the earth at the same time.

Whenever the temple is destroyed and the sacrificial system is

destroyed, there's only one covenant left.

And so that's what I think is actually on display here.

And that covenant, when the old covenant is fully gone, because the

temple is destroyed, everything is destroyed, only the physical earthly

kingdom of God is destroyed.

The only thing that's left is the heavenly kingdom of God, which is the church,

which is spiritual.

What you have to agree with that Amil.

Oh yeah, amen to that, that last portion, amen to, I definitely agree with, right?

The heavenly temple, the earth was the, the earthly was the copy of the heavenly,

right?

Like that's what book of Hebrews teaches.

Yeah, I got some other questions, but Haps, I've been asking them all.

Haps, what questions you got, you got any questions?

You know what, you guys hear me?

Yeah.

Okay, so no, I don't have any questions.

I like to listen and to both sides.

And I gotta say that I could see both sides.

You know, I mean, I still hold to a partial preterist.

You know, I 100 believe that all these things, I mean, that's what

scripture says, all these things that this generation will not pass away until all these things happen.

I mean, that's what he said.

You know, I gotta take him at his word.

You know, and remember, we always let chapter breaks come in and really just

throw us off and everything.

Like this is one continuous thought right here, all right?

That this is, it's not like he's pausing and he's going on and on.

But then again, you know, you do get that vibe

of recapitulation, you know?

You know, just, it seems like that, but -.

I would say the only recapitulation would be the language of judgment.

So the recapitulation, in my opinion, it's not the event.

The event's not recapitulation, but it's that language of judgment.

Yeah, yes.

The hyperbolic language.

And I really, you know, what really stands out to me is when he says that he's

coming to judgment and you look all throughout the scripture and he's coming on the clouds, he's coming on the clouds.

Acts one, he ascended into heaven on the clouds of heaven.

Daniel chapter seven, he came up into the ancient of days on the cloud of heaven.

And then, but when he says he's coming again and everything, you go and you look in Revelation in chapter

two, and what is he saying to the churches?

You know, repent, or I'm going to come and take your lamp away, all right?

So are those churches still around?

No, and that's not second coming language.

Yeah, it's not second coming language, it's just judgment language right there.

But hey guys, I got to go because I got my dinner here and I am starving right now.

And I got a cheeseburger written all over me.

Here it is.

Well, right now I cannot stand you.

It's a 10, 11 where I'm at and I'm absolutely starving.

Yeah, oh man.

All right, Hatsman, it was good to have you back on the podcast, man.

Oh, I love you brothers, man.

Love you too, man.

God bless, guys.

See ya.

God bless, see ya.

And fight, finish him.

I do have one more question though for you on that.

And you might've said it in what you were saying and I might've just misheard or whatnot, but in verse 51

of 24, with all the time, yeah.

So yeah, with the weeping and the gnashing, in all the times that it uses that in the last four

chapters including chapter 25, are those all speaking about the same judgment or is that

just speaking of judgment generically?

Well, I believe that those who were judged physically were also judged

spiritually.

Now, I don't believe that this is a lake of fire versus,

okay, let's say second death.

Because I'm sure you believe the same way that I do with concern in hell.

Whatever it is that the wicked go to when they die now, at the

final judgment, they will be delivered over to go to somewhere much worse.

Yeah, we can't open that can of worms up right now, Jeff.

That'd be a long conversation on that stuff, yeah.

Yeah, and so I would say that those who were judged physically were also judged

spiritually.

But what you see in chapter 25, 31, this would be that

resurrecting and another, that final judgment, the second death.

Which one would you say that was?

Whenever you get into the final judgment of what -.

So in verses 31 to 46 and 25, is that what?

Yeah, well -.

Okay.

25, 31 through, yeah, 46.

So I would see that as being 1 Corinthians 15.

Yeah.

With Jesus coming, after he's put all enemies under his feet, the last enemy

will be death.

When Jesus comes again, there will be no more death.

That's the last enemy.

No one will die and everyone will be, the dead will rise.

Some will be clothed in the man of heaven, which are the elect, the Christians.

And some will be clothed in the man of dust, those that are in Adam.

Those that are in Adam would be the goats here in our chapter.

And those that are the sheep are those who are clothed in the man of heaven.

And that is second coming.

That is second coming.

Amen to that.

I agree with that.

So the verses of 1 to 2,

30, yeah, 1 to 30 in chapter 25, would you agree with Hapset that that's partial

preterist text even in there?

No, no, no, no, no.

Okay.

Yeah, I made it clear.

I thought I did that.

No, I thought you didn't and then I just heard something.

Yeah, verses 1 through 13, I would say it's speaking about the church at

then, now and future.

Okay.

Yeah, so I would say this is all of church age and those, the

virgins with oil in their lamps are true believers and the

virgins with no oil are false converts.

Amen to that.

So I have that same view.

So you and Haps would differ on that area then.

Yeah, I was wanting to challenge Haps on what he said but he had to get off.

Yeah, yeah, yeah.

And so then.

And also verse 14.

So verse 14 to 30, I would say that this is individual.

So as 1 through 13 is more corporate dealing with the church versus 14

through 30 is more individual.

Okay.

So this is speaking to you individually and to me individually and every one

of us individually.

Man, I got something that keeps flying up in my face.

So that wouldn't be necessarily second coming language.

No, no, no.

So that I believe is the same thing, the church age.

Then, now and future.

Okay.

So you're being, that's where I was going.

You're being consistent with verse 30 with the outer darkness and weeping and gnashing of the teeth.

You're being consistent with that in verse 51 of 24, weeping, gnashing of the teeth.

And then, yeah, with the tying back to then 22 verse 13,

would that weeping and the gnashing of the teeth is that second coming?

Chapter 22.

Yeah, chapter 22 verse 13.

Would that, then that's that marriage feast where the gentleman is not covered in the wedding garment.

Now, are you asking, is this concerning the second coming?

Is that what you're saying?

Yeah, is that verse 13 with weeping and gnashing of the teeth.

Is that concerning second coming or is that concerning this current age that we're in individually or corporately?

Well, I kind of been torn on this to tell you the truth.

So part of me wants to say this is a predator, I have a predator's view,

but I don't know for sure like I wanna give you a predator's interpretation, but

I don't know for sure if I hold to it.

Okay, yeah.

So like this is just one of those passages, portions of

scripture that I'm just not 100 sure.

For sure.

Like I find myself going two or three different ways to be honest with you.

I'm more familiar with the predator's interpretation though.

Yeah, yeah.

And so, again, even though we're pastors,.

We fight through this.

You don't got the answer on this right now, Jeff?

And I probably won't ever have a 100 % answer on it to be honest with you.

Because I mean, because I've been in several different areas

like if you had to pin me to a wall, I'd probably say this is preterist, this has already happened.

But that's if you wanna answer now.

Yeah, for sure.

I wouldn't say that I 100 % believe it though, so.

Okay.

Well, and I won't push you on that text, especially if that, like that's no fault or anything.

Like I have those kinds of texts too that I'm like, I don't know.

Don't ask me right now.

Yeah, yeah.

Let me think on it.

Absolutely, yeah.

Let me pray about it.

Yeah, yeah, yeah.

Get back to you in a month.

No, yeah, dude.

Yeah, that was my final question for you was just with the weeping and the gnashing of the teeth

and in each time it's used kind of a, because I mean it, yeah.

Like it's, like that saying is used a couple, yeah.

I don't know.

Yeah, so someone, Samantha is asking what would be a preterist view on it?

And yeah, it's just a, so the word preter, pretor is Latin for past.

And so I would say that the marriage feast has already taken place, but

that it's more speaking about the covenant, the transition of the covenant, the new covenant.

Those, okay, so like when someone is born again, they enter into the kingdom of

God, the kingdom of heaven, the spiritual kingdom of God.

They have entered into the new covenant.

We are the bride of Christ, right?

And so this is that marriage feast.

It's the celebration of the new covenant.

And if, and only those who have been born again, right?

Who have entered the kingdom of God, entered the covenant by faith alone in Jesus Christ

are in this new covenant marriage feast.

And so someone who's a part of the, who, like, I would say that this is

speaking in a way that actually can't happen.

Like you're not gonna be in the new covenant and not in the new covenant, right?

You're either in the new covenant or you're not in the new covenant.

And so he's given a language, like if you were to push me on it, he's given a language that even if

someone was able to be, like to sneak in, they're not born again, they will be removed.

Where did that get asked?

I can't even see that comment.

It's on my Facebook feed.

Oh, okay.

Copy that.

Yeah.

No, I was just seeing that we had some other comments that were on the

YouTube.

One, I believe is where it is.

And there's a lot to discuss with that.

Yeah.

So like with this guy on the YouTube,.

I really don't know where to begin with him.

Like, I think I've invited him on before.

And if I'm not mistaken, please forgive me if I'm mistaken.

He wanted to come on, but not show his face.

And I just, I don't, yeah, I don't know what to do with that.

Yeah.

No, for sure, I get that.

Yeah, that would be my consistent answer though, is I think that the weeping and the gnashing of the teeth.

And I see what you're saying with like the new covenant that we're in right now is essentially the wedding pieces, what was

what you are getting at.

I think that the - I just don't see any second coming language.

There's no second coming language for Matthew 21 or for Matthew period until you

get the verse, until you get to chapter 25.

I disagree.

I love it.

I know you disagree.

I love it.

I mean, you're wrong.

Well, except if I'm right.

But again, I want to say this.

Okay, so me and Brayden disagree.

Yeah.

But if Brayden was speaking with someone like defending

this position to someone else, and even though I don't agree with Brayden, I would take his

side and defend his position with him because his position is orthodox.

And I know even though Brayden don't agree with me, if I was

battling someone else, Brayden would take my side and battle my position with this

other person because it's orthodox.

Amen to that.

Right?

And because me and Brayden, even though we disagree and we pick on each other, we love

each other.

Like this is my brother.

And I know he feels the same about me.

And so, just because you might jump on here and see me and him bickering back and forth.

Yeah, but we're doing this because this is fun.

Slightly.

No, I'm just kidding.

There's lots of fun.

I love it.

I really do love it.

It's good.

I enjoy the disagreement because I mean, my eyes can read the text a hundred times and

I'm right every single time when I read the text.

Right?

So to hear a different perspective.

And I mean, even the 1689 Lenten Baptist Confession of Faith on the Holy Scripture paragraph three, I believe it is

without opening it up, but it says in there that there's only one true interpretation of any given text.

And so that Jeff and I both agree to that.

We both say that there's only one true interpretation.

I think mine's true.

Jeff thinks is true.

Right?

And so at the end of the day, these are our secondary areas and we have fellowship in Christ

alone, not in how we read Matthew chapter 24.

And I would defend Jeff on a dying hill over that.

Yeah.

But you would be a lot cooler if you did agree with me.

Fair enough.

Yeah.

I've been asked to be a lot cooler a lot of times in my life.

All right, Jeff.

I love it.

I really do.

But I gotta get off too.

Yeah.

Well, before we shut down, let's go ahead and remind people

again.

So if you're on right now, don't get off.

Yeah.

At the very beginning, we talked about something that's about to take place February the 17th through the

19th, Open Air Theology will be having its first conference,

its first conference hosted by Covenant Reform Baptist Church in

Tallahoma, Tennessee.

We're going to be posting a graphic

and it has some of the speakers on it.

There's still other speakers to be announced.

And it's gonna be basically about the book of Ephesians, but we're really gonna be

focusing on chapter four verses one through six, dealing with one body, one spirit, one

hope, one Lord, one faith, one baptism and one God.

We're hoping to use these seven points

to teach the whole book of Ephesians.

And so set your calendars, be looking for

more information, but be making plans to be a part of this.

Trust me, it's going to be great.

We're gonna have two after parties for Friday night.

I mean, for probably Thursday night and Friday night or Friday night and Saturday night, I don't know for sure,

but there's gonna be two after parties.

You're gonna wanna be a part of it.

It's gonna be great.

There's gonna be a great preaching, lots of fellowship.

We're gonna be laughing, making fun of each other and there might be a debate.

So I'm just saying, just make plans.

February the 14th, I mean, excuse me, I always wanna say the 14th, Valentine's day,

February the 17th through the 19th, February the 17th through the 19th, Thursday, Friday,

and Saturday at Covenant Reform Baptist Church in Tallahoma, Tennessee.

Be making plans to be a part of this.

It's gonna be wonderful.

Yeah.

Anything you'd like to say?

The Reformed Ex -Mormon is gonna be there.

So I guess I'll be there.

Yeah, yeah.

And we'll probably do some open air preaching.

Yeah, it's gonna be great.

It's gonna be awesome.

If you can be there, Lord willing, you need to be there.

So, yeah.

All right.

All right.

Well, anything you'd like to say before we get off here?

Oh, nothing.

Brother, I love you.

All meal hug from above.

I love you too.

All meal hug from above.

That's right.

Yeah.

All right.

As always, everybody, we do love you.

Thank you for checking us out.

Hallelujah.

Hallaback!