The End Of The World: What You Need To Know

The Messiah’s Kingdom and the Good News of the Kingdom

The Bible tells you when the Messiah's kingdom is coming. Jesus came in saying, I've brought it. John the Baptist says, here it is. The apostles believed that Jesus had brought the kingdom. They say that he's the ruler of the kings of the earth in Revelation 1 -5.

In that day, with Caesar there and all these pagan gods and all the idolatry and all the pagan forms of government, it says that Jesus is the ruler of the kings of the earth. Good evening, how are you?

Excellent.

What an honor to be here at the Bonson Conference. If you'd have told me this two decades ago, that this would be my second time, I wouldn't have believed you. All glory to God. He does speak through the mouth of asses.

Well, everyone thinks I use dirty words, so I just gave you a biblical one. And speaking of, it's interesting. I do believe that it'd be good for me to put something to print and to write. At some point in my ministry, especially with cancel culture and canceling and shutting down platforms, I think it'd be valuable to put things down.

But I mean this at the start. People have asked me, why don't you write about apologetics or write about eschatology? And I have truly felt, and it's my post-millennialism that drives this, there are already enough really great, amazing men who have written on this before.

You just need to read them and then get into the fight. I think that's what we're missing now, is I'd rather be the guy who goes down in Christian history as not the man who put out all the great works.

We already have those guys. I mean, stuff I could never even touch what they've done. I wanna get into the fight and start winning the world for Christ. And so that's what I hope this short message does for you.

No, see, here's the thing. Doug is after me and I can't step on Doug's toes. So I have my phone right here. So I wanna say, if I start going over seven o 'clock too far,.

Relax.

But if I go too far, say something, Paul, like wave your hands or something, okay, cause I really don't care. So the title that was assigned to me is the most important things to understand about the end of the world.

And Chris messaged me this week and he's like, well, how do you wanna work the title? I said, well, I'll just kind of go off what you gave. And as I've been thinking about the title, I would like to sort of rephrase it.

The most important things to understand about before the resurrection, right? Because in terms of how we think largely in Western evangelical culture, because of really bad eschatologies and I think Paul did such an amazing job.

I love Paul. I always learned so much when I listened to him. An amazing job to talking about just the destructive nature of eschatology. Years ago, my mentor, my hero of the faith, my spiritual father in the faith, Dr. James White, sort of popularized the terminology theology matters, right?

It's on T-shirts and hats and cups and women knit it and things like that. But I think you could also add to it and it's as valuable, eschatology matters. Eschatology, your eschatological position has consequences.

And I think the bad eschatologies of today, the popular eschatologies of today, the eschatology of defeat, the eschatology of pessimism has driven a lot of the cultural decay and darkness that we see all around us.

Because if you pull Christians out of the fight and let them think that the world's going to hell in a handbasket, why bother polishing brass on a sinking ship? All this is for not. The best thing for us is to get sort of pulled out of here to leave our underwear and shoes behind so that we can go to this better, higher story, this spiritual experience out there.

All this is a throwaway anyways. The world's gonna end and be destroyed. It's a throwaway. And then God's gonna make a new one. I don't agree with any of that. I don't agree with any of that. I don't think it's biblical.

I think there's tinges of Gnosticism in that and it's deadly.

It's serious.

The Gnostics were the arch enemies of the early Christian church. John writes about them. Paul writes about them. They were arch enemies of the Christian church in the first century, in the second century.

We've been fighting Gnosticism since the beginning. And not that it's explicit always in Western Christian thinking, but Gnosticism is still deadly to the church and it is believed by many in the church that this is all a throwaway.

Sin entered the world. This is all corrupt now. And so God's just gonna throw it away and just sort of take us away into this gassy, airy experience out there. We wanna get to that higher spiritual level and higher story out there where there's fat babies and harps and clouds.

That's where we wanna go. That's really the purpose of it all. But in reality, the scriptures tell a redemptive story of an Adam that falls and the perfect Adam who comes to restore all things. I agree with Paul.

One of my favorite songs, Joy to the World, we sing it throughout the year at Apologia Church because it originally wasn't a Christmas song, but I love that terminology as far as the curse is found. The story of redemption in scripture, really from the beginning to end is a story of death and a fall and then God bringing us back to this garden city.

God redeeming and restoring what was broken in rebellion and the fall. And that really summarizes really the mission of the Messiah. And I wanna say at the start, when you think about post-millennialism, there's so much that could be said.

I'd love to sit here for four hours, but Doug is staring at me right now, okay? When you think about post-millennialism, I think that what expresses post-millennialism in terms of biblical terminology is just the simple words that Jesus is preaching when he comes out of the temptation in the wilderness and he's preaching and proclaiming the gospel of the kingdom.

It's the good news of the kingdom. And I've often said, as you talk about this subject of the most important things to understand about the end of the world and Christian eschatology, that we have forgotten today as Christians in the West what that means.

Why are they preaching that in the beginning of Jesus's ministry? Why are they saying that? And why, pray tell, is the kingdom of the Messiah, the rule of the Messiah in the world, good news? We are actually reformed folks.

We're quite good at sort of distilling down the essentials of reconciliation and peace with God. And so when we say today, commonly, we say gospel, what do we typically mean as reformed folks or even evangelicals?

When we say gospel, we mean justification by faith. That's, you know, typically we say the gospel. We say, well, Jesus is God in the flesh. He lived righteously and blamelessly. He's the perfect law keeper.

He dies a death we deserve. He rises again from the grave. And so through repentance and faith in him, you're reconciled to God. You have peace with God. Salvation is a gift apart from any work of the law.

Sola fide, sola gratia, sola Christi. We all know that story and we sort of take and we truncate the story of redemption, the gospel itself to really one thing, justification. But when Jesus comes out of the wilderness, it says that he's preaching the gospel of the kingdom.

Now for us, most of the time we say in the West,.

I don't even know what that means.

Why is the kingdom good news? They understood it. And that's why they were so excited for him because the story of the Mashiach coming into the world was a story that was larger than their own private, romantic relationship with the Messiah.

The story of the Messiah was good news for the world because that story from the Old Testament scriptures was a story that contained not only that beautiful truth of salvation for the nations, reconciliation and peace with God, but it was a story that actually told about righteousness and justice and the Torah, the law of God going forth from the people of God to bless the world.

You see the story of the Messiah was descendants as numerous as the stars and the sand. That's a heck of a lot of descendants. And I don't know why we think Jesus loses in history when we see that. And it's a story of justice and righteousness and the Messiah who will not grow faint or weary until he's established it.

You see, they see the world, the Jewish people, they see it, they have covenant relationship they have with Yahweh. They know the law, word of God. They know his standards of justice. They see the oppression.

They see the evil around them. And this Messiah is gonna come into the world. He's gonna bring salvation, redemption to the entire world and establish God's justice, God's peace, God's righteousness, God's standards in the world.

That was supposed to be good news,.

A gift to the world.

We tend to think of the gospel simply as just that heart of the gospel justification through faith in Christ alone. But the gospel is much better news than that. It's more comprehensive, it's larger, it's fuller.

And it's something that actually is gonna lead to the blessing of the entire world and resound to the glory of God for all eternity. And so here's, I'm talking like this now. And if you would have told me in say 1996, if you would have told me, this is what you're gonna be saying to people, I probably would have said, well, then I somehow become a heretic and I'm gonna go to hell forever.

Because when I first made a profession of faith in Jesus Christ, I had no experience in the Christian church. I wasn't raised in a Christian home, wasn't raised going to church every Sunday. We had a dusty Bible on my parents' shelf that collected dust wherever we were at in the world.

I was an Air Force brat. And so I just knew that was the place of that Bible. We never read it. And I just knew there was a story of a guy named Jesus who died and rose again. That's what people say.

And that's his book.

So when I first heard the gospel and made a profession of faith in Jesus, I have no experience. I meet my first Christian. His dad's actually a pastor. And I go to my first Bible study. Now the Bible study, I'll never forget it.

I went there at night.

I walk into the room and the Bible study was actually not a Bible study. It was watching a movie. And the movie was this terrifying, awfully made, typical Christian film about the rapture. And so I want you to know that this was the start of my conversation in theology and eschatology.

It was watching this horribly done film about the rapture. And so really that was my thing early on was eschatology. How Lindsay was not, he was my homeboy. He was my favorite. I mean, I didn't tell you how much a fiend I was for dispensational premillennialism.

I've got all the books. I've read all the books. I went and made sure I picked up a copy of the Jerusalem Post as often as I could. I was not thinking that I was gonna be here for maybe about a couple more months.

I used to sit down at the pool in the summertime reading the Left Behind series, and I would close the book and just wish myself into rapture. Like just now, now. That, and if you think I'm exaggerating, just ask my wife.

Every time she was like, I don't know if we're gonna be here in the morning, babe. I hope you make it, right? And I do wanna say I was messaging Kirk Cameron recently. We were talking, and I think it's an amazing thing of God's providence that the poster boy for the worst eschatological system in the history of Christianity is now Post Mill.

So take that. So I went to Bible college. Eschatology class was my very favorite class. I got an A, so you know I'm good, okay? It was because it's all I talked about. I didn't think we were gonna be here for very much longer, and then, and then, I started talking about Revelation in ways where I felt conviction, like I'm saying something wrong.

Like talking with friends, and I would say, oh, it's this, and that's locusts with men's faces. Maybe that's an Apache helicopter. You know, these manhoppers. Maybe they saw Apache, I was doing the whole thing, right?

I mean, my son, my firstborn son, his middle name, are you ready for this? It tells you where I was in 1999, and my son, I want to forgive me to this day. My son's middle name is Israel, because that's all I could think about.

And I'm not gonna say that I didn't send money to get Jews back into Israel, okay? But it's interesting, too, in terms of the eschatologies and consequences. I believed I wanted to get them back into the land so they could be slaughtered, right?

Post-millennialism is so much better, guys. It's so much better. It's a better thing for the Jews. It's so much better. We need to help Kanye. So, what I started to do is feel like conviction, like I'm saying things that I'm not really getting from the text.

It's all conjecture. Sort of feeling that. Like here's this amazing book, the book of Revelation, and I'm handling it like a fool. I'm just going to the word of God, and I'm saying, yeah, it's probably this, and he probably saw this guy, and he probably saw this guy, and I'm handling it like a fool, and I felt conviction.

And so, for the first time, after talking to a couple of brothers, and I'm in the book of Revelation, and I'm saying things, and I'm feeling like I'm sinning, I go home, and I said, Lord, what was that?

Why am I feeling this? And so, I just committed. I was like, all right, Lord, whatever it is, whatever I'm doing wrong, I want you to correct me. Because I was taught this from early on. I was taught it in Bible college.

I was taught it in Bible study. I'm reading the books, and it was a tradition I had adopted, and I got kind of fearful, and I thought, well, what is the truth? And so, I start, I say, okay, Lord, I'll read the book of Revelation once a day, every day, for 30 days.

That's my commitment. So, I'm reading the book of Revelation once a day, every day, and I get to day four, and I'll never forget, I'm sitting in a Starbucks, forgive me, and I finish reading the book of Revelation, fourth day, I close the Bible, I put it down, and I think, some of this had to have already happened.

So, I started to get kind of fearful.

Is this how heretics are born? They're just seeing things in the Bible that no one else sees? See, when I was in Bible college, I remember the day of my eschatology class where we talked about amel, postmel, premel.

We talked about that, and my professor of the class, I'll never forget how he did it. He had amel, postmel, premel. He said, premel, this is the historic position of the church. He said, amillennialism, postmillennialism, that's just liberalism.

Now, back to premel, and that's what I got. So, I didn't really learn. Of course, I learned where they place the coming of Christ and all the rest, but it was just, that's theological liberalism. These are the vestiges of a theological liberalism, and so we're premel, that's the historic position of the church.

And so, as I close the Bible, and I say, I think I'm wrong, I commit to take the blinders off and just let Scripture speak. And as I let Scripture speak, I start discovering that not only am I seeing something very different and very victorious and something very hopeful, I learned that there were also giants in history before me who saw exactly the same thing and taught exactly the same thing.

I was part of a tradition of eschatology that was actually a theological novum in history. It's new, it's very, very new. Popular as it is, it's new in church history. And what's amazing here is I got into Dr. Bonson because, the same way most of us did, it was through the Gordon Stein-Dr. Bonson debate.

Now, I remember that I listened to that debate and I thought to myself, I don't know most of what I just heard, but that guy just got destroyed, and I don't know what any of that meant. And so I listened to it again and again and again, and I fell in love with Dr. Bonson, and so I went to Bonson Theological Seminary, and I started studying, and as I'm starting to study and get to know more, and I'm like, this guy's a giant of the faith, and look how he handles the scripture, and look how rigorous he is and how solid he is, and just commitment to exegesis, and what does the text say?

And I hear him debating mathematics on the radio, and I hear him doing all his debates. I'm like, this man is a giant, praise God for him. And then I'm like, wait, what does he believe on eschatology?

And then I discovered, glory to God, Dr. Bonson was post-mill. And I was like, of course he is. Of course he is. And then I found out he was Presbyterian, and I went, oh, dang it.

No.

I'm just kidding. I had to throw at least one out.

No.

Yeah, yeah. I was so, and I learned so much from him, and I thought to myself, of course, someone who just has such a rigorous commitment to the word of God as the ultimate standard, and it's the foundation, and it's the reference point, and in this area of eschatology, of course he would fall there.

And it just really, it was a big blessing in my life to just learn from Dr. Bonson. And again, my entrance into post-millennialism happened before I even knew who Bonson was. But what's interesting here is, when you think about this story of the most important things to understand about the end of the world, we know what we mean here by that phrasing.

This is really important. This story for me began when I first made a profession of faith in Jesus. I experienced new life and peace, and it was radical. I mean, it was shocking to my family, to my parents, and to my sister, and it was a dramatic switch at a young age.

And I immediately got into a place where God was forcing me to actually defend what I believed, but I knew almost nothing about the Bible. And so one of the things that was a challenge to me early on was, well, how do I know that Jesus really is the Messiah?

How do I even know that? And so I began to study books that actually explained all the messianic prophecies fulfilled in Jesus, and there was actually a book by D. James Kennedy, and all it really was,.

It was a small book,.

The Messianic Prophecies of Jesus Fulfilled, a small book, and it was just the verses. It was just on his identity, on where he's from, on when he's coming, on the salvation that he brings, and it was just this amazing, powerful little book that blew my mind that all of this, how come the whole world doesn't trust in Jesus?

Look at all that's here. And one of the things that I discovered early on even is that one of the places of emphasis when we talk about the messianic prophecies of Jesus is, of course, on what we naturally or normally hear within the church context, we hear about his identity in the messianic prophecies, right?

The identity of the Messiah, Isaiah chapter nine, verses six through seven, that he is El Gabor. He is the mighty God. That's a title that actually, in the next chapter, Isaiah chapter 10, is used for Yahweh himself.

And so this one who's coming, this son who's given, this child, he is the mighty God. He is the father of eternity. He's the eternal God coming as a son and as a child, the identity of the Messiah. We see that in the scriptures.

Where he's coming from, from Bethlehem, Micah chapter five, verse two. We see the timing of his coming. You can look at Daniel chapter nine. As complicated as it is, you can clearly see the Mashiach is gonna come into the world.

He's gonna be cut off, and then the second temple's gonna be destroyed. So the timing of the Messiah is there. And we tend to focus in upon those beautiful passages, and we should, we can't neglect them.

Those beautiful passages that talk about the passion of the Messiah in Psalm chapter 22. The passion of the Messiah, that he'd be pierced through. He'd have hands and feet pierced, that he'd be poured out like water, that his heart like wax melted within him, that they would surround him and cast lots for his clothing.

We emphasize Isaiah 53, that he was gonna be crushed.

For our iniquities.

The chastisement for our well-being was gonna be laid upon him, and by his wounds, we are healed. That the Lord was pleased to crush him, putting him to grief, that he was gonna be this offering for sin.

He was gonna be pierced through for our transgressions. We tend to emphasize these, and again, we ought to, because they are powerful. But one of the things that we usually leave out, and I think that if we didn't leave them out, it would lead to a world of Christian post-millennialism as the norm, is we leave out the other part of the story, that story that we're almost fearful to talk about, right?

That story that talks about the nations coming to God, the knowledge of God covering the earth like the waters cover the sea, that he shall have dominion, that all of God's enemies are gonna go under his feet, that the law of God was gonna go forth from the people of God, Isaiah 2, that he wouldn't grow faint or weary until he established justice in the earth, Isaiah 42.

Those are also part of that story of the Messiah, and here's what I think we should emphasize as we jump into this. I'm gonna give you sort of the scatter today, okay? I'm gonna throw a lot of verses at you, and so you have to forgive me, because I wanna make sure that you have these in your toolbox, but as we start this discussion, I wanna have us think about what happens in Jesus' ministry after the resurrection in Luke.

Luke, there's no Bibles turning in here, I can hear that. Okay, in Luke 24, verse 13, it's the famous scene, the road to Emmaus. I love this section of scripture, because I wish I could have witnessed this Bible study.

I mean, Jesus explaining all the prophecies from the Old Testament that speak about him, that had to be the most epic Bible study in the history of the world. But in this section, you've got these sad saps, these disciples that are walking on the road, they thought that Jesus was the Messiah, and they think that it's all over now, and so Jesus is there, and he's walking alongside of them, and so he's asking them, basically, what's wrong, and in chapter, verse 19, it says, and he said to them, what things?

And they said to him, concerning Jesus of Nazareth, a man who was a prophet, mighty indeed, and word before God and all the people, and how our chief priests and rulers delivered him up to be condemned to death, and crucified him.

But we had hoped that he was the one to redeem Israel. Yes, and besides all this, it is now the third day since these things happened. Moreover, some women of our company amazed us. They were at the tomb early in the morning, and when they did not find his body, they came back saying that they had even seen a vision of angels who said that he was alive.

Some of those who were with us went to the tomb and found it just as the women had said, but him they did not see. Now, they're describing what the scriptures foretold was gonna take place. So they're sad, they're on this road, they think everything's done.

They can't understand what's going on. They're walking with Jesus right next to them. And they're describing a resurrection from the dead event that the scriptures actually foretold. And so Jesus responds to this in verse 25, and he said to them, oh foolish ones, and slow of heart to believe all that the prophets have spoken.

Did you capture that?

And slow of heart to believe all that the prophets have spoken. Was it not necessary that the Messiah should suffer these things and enter into his glory? And beginning with Moses and all the prophets, he interpreted to them all the scriptures, the things concerning himself.

So here you have a moment where they have this aspect of messianic prophecy that they just misunderstood. They missed. Whatever was going on, they couldn't understand it. They saw Jesus actually crucified, physically dead, murdered on a tree, and it just seems too big for them, too large for him that he'd actually conquer that death.

That's all they can understand. Humanly speaking, we can say we can have sympathy for them and understand them. Yes, I get it, he was tortured and brutalized, really dead, murdered on a tree. They saw that, and now they're walking on this road thinking what now, what do we do?

This is a failure. And Jesus chastises them for what? Slow of heart to believe all, all, all, that the prophets have spoken. Now that all the prophets have spoken is not just resurrection. It's not just atonement.

There is so much more to the story than that, and on that road, Jesus chastises these believers for not believing all that the prophets have spoken about him. Was, he says this, he says, was it not necessary that the Christ should suffer these things and enter into his glory?

And then he begins to explicate all the prophets and what they said concerning him. So in other words, in Jesus' mind, you're foolish, slow of heart to believe all that the prophets have spoken. This is something you should know, you should understand this, and then he says what?

Was it not necessary? In other words, in the decree of God, in the sovereign God, in his plan of redemption, this was necessary, it had to happen. But there's more to the story of Messiah than just the atonement and the resurrection.

There's more to the story, amen? More to the story in terms of the kingdom of God and the nations coming to God and justice and righteousness flourishing. Salvation, redemption to the ends of the earth, amen.

But there's more to the story, and I think we should take seriously the chastisement of Jesus with his followers when they fail to believe all that the prophets have spoken. It is necessary because God is a faithful God, God cannot lie, God does not change.

Here's the word, he has given a word on what the future of the world is gonna look like. My position is this, we should believe it. We should believe it even when it doesn't appear at the moment like that's actually true.

You know, people often say about post-millennialism, like you actually think like the whole entire world, it's Christian, well, you're talking about the Great Commission, so yes. You think the whole world's gonna just be victory and then resurrection?

Well, you're talking about all of his enemies under his feet and then death is destroyed, so yes. And they'll typically say that they can't understand how you can think that way when like there's so much evil around us in the world today.

I would say, yeah, and let's not forget how this started. It started with a murdered, crucified Messiah in a nothing little part of the world, and at the ascension, he has the audacity to say to a handful of followers in Palestine, a handful of followers, all authority is mine in heaven and on earth.

If he had said that in that day, and he did, it would have offended Caesar. Caesar would have had something to say to Jesus when Jesus says, all authority on earth is mine. Caesar would have something to say.

That's by the way, why there was so much conflict. One of the reasons there's so much conflict between the early church and Rome, they didn't care what you worshiped. It was that the Christians were saying, Jesus is Lord.

I can't say Kaiser Kurios. I can't say Caesar is ultimate. And why do they believe that? Because there's a handful of very confused disciples in a nothing part of the world that were given charge by Jesus.

I'm the ruler of the world. I'm in charge of everything in heaven and on earth. Therefore, go get the world. Baptize, and he says, do what? Teach them to obey. So when someone says to me, I just don't see it.

I can't see out there into the world. I'm like, there's more Christians in this room right now than were standing in front of Jesus probably at that moment. He said, now go get the world. There's Christians all over the world now.

People who love Jesus and worship the Lord God of Israel because of Jesus Christ than any time in history. You've gotten the gospel now to more places in the world than any time in history. What do you mean we're losing?

What do you mean we're losing? Yeah, there's suffering, there's difficulty and there's toil. That's all part of the process. That's all part of the process. But that process, God uses as a means to win the world to himself.

And so emphasizing the salvific messianic prophecies and leaving out the rest, I think is something that we have to actually get over. We have to heal out of that. We leave out his total victory. So, okay, so Chris says, title, what would you like to do?

Okay, I'll stick with that.

The Gospel of the Kingdom and the Limits of a Truncated Gospel

The most important things to understand about the end of the world. Here, I believe in terms of where we're at as the Christian church in the West, here's what we have to make sure we understand. And that is that he shall have dominion.

He shall have dominion. So what I think we need to understand about the end of the world, I'm gonna say the resurrection. We need to understand that the story of redemption in the Old Testament and moving into the New Testament itself tells us a story of a victorious Messiah who wins the world to glorify God.

Total victory, total victory. So of course, we're familiar again with the messianic prophecies. Prophecies that tell us about his identity, his particular person. Prophecies that tell us about the timing of his coming, that they cannot be subverted.

They speak specific images. Say this, if Jesus isn't the Messiah, there isn't a Messiah. Do you understand that?

Everyone got that?

I was talking to a Jewish rabbi once who held an event in Scottsdale. I saw it in a Jewish newspaper in Scottsdale. It said like, there's gonna be a Jews against Jesus seminar and how we know Jesus isn't the Messiah.

And I thought, that's fantastic, I'm Jewish. And so, in circumcised of the heart sort of thing. And so I'm gonna show up. And so I go and I got to go in the synagogue and put the yarmulke on, it was amazing.

But we were the only people in this entire place, in the entire synagogue that had a Bible with us. The only ones. And as we're there, everyone's looking at us, like flipping through the Bible, they're looking at us, looking at us.

And so when this rabbi, he looked like Mahdosh Yahu, when he was done talking, the old Mahdosh Yahu, okay? When he was done talking, he had the whole thing and the row, it was amazing. And so when he was done talking, I stand up and I walked to the front, I take a beeline towards him to ask him a question and the entire synagogue descended.

I mean, here's the rabbi and here's this young kid and they're on us and everyone's just panting and they're ready for this rabbi to slaughter.

This Christian.

And so I said, rabbi, thank you for having us, I appreciate your graciousness in having us here. I said, but rabbi, it's interesting to me, you didn't bring up any of the prophecies that Christians in history or even myself would bring up to you to demonstrate that Jesus is actually Mashiach, he's the Messiah.

He said, well, I handled all of them. I said, actually, you didn't bring up even one that I would do. He said, well, he said, like what? Now, mind you, everyone's giddy, they're like, watch this, watch this.

I said, well, like Daniel chapter nine, rabbi, Daniel chapter nine, for all the complexities of it, it clearly teaches that Mashiach is gonna come, he's gonna make atonement for sin, he's gonna reconcile, he's gonna do all these things and he's gonna be cut off before the second temple is destroyed.

And he goes, okay.

And I said, so rabbi, when was the second temple destroyed? And he said, well, everybody knows it was destroyed in 70 AD. I said, right. I said, so rabbi, if Jesus isn't Mashiach, who is? And so he has Daniel nine opened up now and he looks down at the text and he's putting his finger through, flipping the page and looks down.

He looks up, he looks around and everyone's like,.

Watch this, watch this.

Looks down, looks up and he says, I'll tell you what, listen, give me your email address, I'll get back to you on this.

Because there's no way out of it.

There's no way, this is why, of course, you see in our New Testament, Paul is taking beelines for the synagogue and he's arguing with the Jews in the synagogue, proving that Jesus is Mashiach. And also in Acts 17, 18, you look at Apollos, where Apollos is mighty in the scriptures and he's eloquent and he refutes the Jews publicly, proving that Jesus is Messiah.