Matt Slick Q&A, 2/8/2017

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Yeah, get my Bible, get my program going, we'll go to the text. It's a common set of verses that people go to when they think that you can lose your salvation, but you can't lose your salvation.
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And so what they'll do a lot of times, hopefully people don't want to set one verse against another verse.
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That's something we've got to avoid. So when we have clear scriptures, there's a principle of interpretation, when we have clear scriptures that have a set of topics, let's say for example like this, we have a topic, all right, a certain topic, and we have a set of scriptures that fall in this category and a set of scriptures that fall in this category, but they're under this one major topic.
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And what I mean is, this can only be understood one way, and these set of scriptures can be understood in say two or maybe more ways, all right, but on the same topic.
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So for example, once saved always saved, for example, is a principle.
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If we have a set of scriptures on a particular topic, and one set of them, it's a subtopic, subset inside of that broad set, can only be interpreted one way, for example
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John 6 37 through 40, and 1 John 2 19. And yet you have other verses,
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Hebrews 6 4 through 6, Hebrews 10 26, things like that, sometimes
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I think it's 2 Peter 2 1, they will say, well you can interpret these in different ways, well then these have to be interpreted in harmony with these, because these are clear, you can't violate the principle of interpretation that way.
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What a lot of people will do when I say, for example, once saved always saved is true, they'll then take some verses like this, and they'll say, see it contradicts what you're saying,
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Matt, and what they're trying to do automatically is set the Word of God against itself, and that's not a good thing to do.
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So let me get to that set of scriptures, we'll go through it.
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Now first of all, who's the book of Hebrews written to? Hebrews, all right.
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So if you were to, just scan to the book of Hebrews sometime, and in my
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Bible, Old Testament references are in capitals, so it's very easy to see Old Testament references, and there's a just a ton of them.
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All over the place, there is a whole bunch of references to, let me get some of this stuff going here, the smaller laptop today, oh here we go, there we go, and we'll get to there,
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I should have had this open earlier, there we go. And so when we get to Hebrews, we understand, first of all, it's written to the
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Hebrews, and since the book of Hebrews is referencing the Old Testament in a great, a lot, we just understand that it has to do with the
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Jewish mindset. Now what I understand about this pericope, it says, for in the case of those who've once been enlightened, and have tasted the heavenly gift, and have been made partakers of the
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Holy Spirit, and have tasted the good word of God, and the powers of the age to come, and then have fallen away, it is impossible to renew them again to repentance, since they again crucify to themselves the
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Son of God, and put Him to open shame. This is a warning. It's a warning by, I believe
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Paul wrote this, that's just my opinion, can't prove it, but it's a warning by the writer of Hebrews to the
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Jewish people, the Hebrews. Now the Hebrews, the
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Jews, had it in their brain, in their idea, that what they were to do is follow certain rules, certain regulations, in order to keep salvation, in order to maintain their position with God.
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This never says they lose their salvation in any way. Jesus says in John 10, 27, 28, my sheep hear my voice,
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I give eternal life to them, and they shall never perish. John 3, 16, God's love of the world to give His only begotten
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Son, that those who believe in Him would have everlasting life, and never perish. Alright, and we can go through some other verses.
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So what do we do here with these then? It can't mean that they lose their salvation, even though people would like to say, yes you can, but in the case of those who've been once enlightened, and tasted the heavenly gift, made partakers of the
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Holy Spirit. So here's a question, could that verse apply to the
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Jews of Jesus' time, who rejected Jesus ultimately? Think about it, those who've been enlightened, have they been enlightened?
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Yeah, they've tasted the heavenly gift, they've experienced Jesus Himself, right, and made partakers of the
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Holy Spirit. Now some people say, well wait a minute, that proves it can't just be the Jews, the partakers of the
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Holy Spirit, means that you're indwelt by the Spirit. That's not what it says though.
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Okay, now if it says indwelt by the Holy Spirit, we've got a serious problem. But it doesn't say that.
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It says they're partakers of. What does it mean to be a partaker of the Holy Spirit? Does it mean that He's in you?
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Can an unbeliever partake of what the Holy Spirit is doing in people's lives?
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The answer is yes. The Hebrews certainly could, the Holy Spirit was working through Jesus, and the
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Holy Spirit was working through others. So they could have been made partakers, and there's even a sense,
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I believe, where an unbeliever can be made a partaker of what God's doing.
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We have Gamaliel, I think it was Gamaliel, there's cobwebs in the back of my head here, where he prophesied, and it was because God had moved on him to do so, but he was denying
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Christ. And so we know that this kind of a thing can happen. Verse 5, and have tasted the good word of God and the powers of the age to come.
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Tasted. This is a metaphor, this is a symbol. They've tasted it. So tasted the good word of God?
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Wait a minute, how do you taste the good word of God? You don't taste it, you don't put it, you know, the
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NASB Bible tastes better than the NIV. It doesn't work like that for most people.
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And so it's talking about experience. These are experiences that is being talked about here.
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Experiencing the word of God in the person of Jesus, in the proclamations of the disciples.
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And they've tasted the powers of the age to come. They've experienced them. What? Nourishment?
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Well, I don't think it applies in this context, but the idea of the word of God.
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Anyway, so I've tasted that good word of God and the powers of the age to come, and then have fallen away.
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It's impossible to renew them again to repentance. Now, if you were to go to 2nd
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Corinthians, let's see, I think it's 10 .7,
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or maybe it's 7 .10. I always get those mixed up sometimes.
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Well, we'll talk about that in a little bit. 2nd Corinthians 7 .10, for the sorrow that is according to the will of God produces a repentance without regret, leading to salvation.
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But the sorrow of the world produces death. There's basically two kinds of repentance, true and false.
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A repentance where, yeah, I got busted, I won't ever do it again, and then you do it again.
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There's another kind of repentance where you really are repenting in your heart. You really are concerned. And so one leads to life, one is death.
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But notice, another thing, that's the kind of repentance here in Hebrews 6 .6, but it says they've fallen away.
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Fallen away from what? Fallen away from tasting the good word, experiencing the power of the age to come, tasted the heavenly gift.
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They have fallen away from all that that is, which I believe, I believe, I do, that what it is talking about is the reference of that time and place of Jesus and the disciples themselves, who had a special ability to manifest the power of God to the
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Jews. They participated, they saw, they tasted, the whole bit, and many of them were coming to a kind of a false repentance as they were coming to Christ, but not really believing, and we have a public declaration, but then they would fall away.
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They go back to the old ways. And it's impossible to renew them again in repentance, since they again crucified themselves, the
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Son of God, and put Him to open shame. Because what they're doing, once they say that they believe that Christ was crucified, and that's what atoning was, and then they later leave that, they have manifested a false repentance, and they're again saying that the crucifixion of Christ is of no value, and they're in the sense of putting
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Him to open shame. So what they're, I understand what this, I see this mean.
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So this is to the Jews, to the Hebrews. I mean, not just Jews, but Hebrews. And so much
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Old Testament stuff is throughout the book of Hebrews. So much, that I see this being a declaration to those
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Jews, those dedicated Hebrews, who had experienced so much, gone through a fake repentance, fallen away, that's it.
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There's nothing left for them. In fact, the same kind of sentiment is found, come on, in Hebrews 10 26.
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So if we were to go there, for if we go on sinning willfully, after receiving the knowledge of the truth, they're no longer made to sacrifice for sins.
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Now, there is rising, unfortunately, what's called the willful sin cult.
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The willful sin cult, that's what we call it. They use this verse, if we go on sinning willfully, after receiving the knowledge of the truth, they're no longer made to sacrifice for sin.
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If you sin willfully, then you've lost your salvation, you can never be saved again. And so I'll talk to them, and I've had encounters with them, and I'll say, so do you sin anymore?
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They go, nope, don't sin anymore. Well, one of the, yes, clearly what 1
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John says, if we say we have no sin, we deceive ourselves, the truth is not in us. Yeah, 1 John 1 7 and 8.
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So obviously, and then they have their ways of doing this. It gets complicated. I can go to 1
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John 3 6, I can go to some other verses that they use, but the thing is that they'll use this.
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They'll say, if you go on sinning willfully, how many of you ever sinned willfully after you become a Christian? And I'll talk to them, and I love to say to people who,
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I don't sin anymore. Really? Spend five minutes with me, I'll cure that, you know. But what's the context here?
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The Jews. Let's draw, look at 22. Let's draw near with a sincere heart, full assurance of faith, having our hearts sprinkled clean from an evil conscience, and our bodies washed with pure water.
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The Old Testament type of sprinklings and sanctification. This is Old Testament illusion.
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Let us hold fast the confession of our hope without wavering, for he who promises faithful.
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Let us consider how to stimulate one another to love and good deeds, not forsaking our own assembling together, as is the habit of some, but encouraging one another, and all the more as you see the day drawing near.
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If we go on sinning willfully after receiving the knowledge of the truth, what is that knowledge of the truth? That's the question.
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After receiving the knowledge of the truth, it doesn't say receiving Jesus. Now in John 1 13, for as many as received him, to them he gave the right to be called the children of God.
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That's John 1 12. And in verse 13, who were born and says, not of your own will. That's another, that's paraphrasing that one.
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So they receive the knowledge of the truth, they haven't received the truth, they haven't received
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Christ, they've received the knowledge of. What is that knowledge of that truth? Jesus Christ is the
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Messiah fulfilled in the Old Testament. He died on the cross, rose from the dead according to the scriptures. First Corinthians 15 1 -4.
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If they go on sinning willfully, rejecting what God has provided in the atonement, then there is no more sacrifice for them.
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Because there isn't any sacrifice. There's nothing. The old covenant is done with the death of Christ, Hebrews 8 13,
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Hebrews 9 15 -16. And since the new covenant's in effect, the
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Old Testament sacrificial system is gone. That's what he was talking about in Hebrews 5, 6, and 7, of Jesus being a high priest after the order of Melchizedek, who lives forever to make intercession for us.
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Hebrews 6 20 and 7 25. So he's the high priest. He's the one who fulfilled all the requirements.
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Therefore, if you go on sinning willfully after receiving all of that, there's no sacrifice for you.
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You've got nothing left. There's no other options. You know, nothing.
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And that's what's going on there. All right. You have a question on there?
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Let's do it off the net. Okay. No. It just says that one does and one does not.
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What? Oh, there's a parable of the sower.
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Answer why one believes and one does not. And the answer there is no. It just says one does and one does not.
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It doesn't say why. Then we get into the issue of Molinism, free will, predestination, election.
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And I'll just tell you, the reason one believes and one does not is because God grants repentance. Second Timothy 2 25.
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And he grants that we believe. Philippians 1 29. Our believing is the work of God. John 6 28 29.
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And we're born again, not of our own will. John 1 13. We're caused to be born again. First Peter 1 3.
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So the reason we believe is because God grants that we believe and ordains that we do. That's why. Now people may not like that, but that's what it is.
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Yep. If I want to know what the right verses are about gray areas,
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I just go to CARM. I just go there because it's such a great website.
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It has all the answers. Well, most of them. That's what I would do. In gray areas.
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Okay. So there are gray areas. Let's take this example of the issue of losing your salvation.
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And this principle here, we have gray areas, a topic, a set of scriptures on the same topic can be only interpreted one way and these another way.
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Now what will happen is that people will say, well, Matt, that makes sense.
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But I don't agree with you that this can only be interpreted one way. I think this one verse right here belongs over here, not over here.
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So people will argue about things. And what happens here is this, when we look it up this verse, the way it's interpreted is due to a person's presuppositions.
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Okay. Presuppositions, what they assume beforehand. So when
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I have discussions about this kind of stuff with people, I have to get to here to see if their presuppositions are correct.
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Now, this means I also have to determine my own presuppositions to see if what I'm assuming about an area of gray, a gray area of scriptures, maybe, am
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I presupposing a certain value in a certain area? And so what
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I have to do is check myself. And I do that a lot. And I hope I do a good job, but maybe
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I don't. I think I do. Maybe God's saying, no, Matt, you're trying, but you're not getting it.
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Maybe he'll tell me on the day of judgment. I don't know. So how do we be dogmatic about something? What we have to do is check our presuppositions.
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So I typically, when you go to Matthew 24 and Luke 17, two men are in the field, one is taken, one is left.
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Right? And people say that's the rapture. And it is not. It is not the rapture.
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You just got to read the context, the taken. So the reason that people do this,
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I forgot what the exact verse is around verse 24, 26, something like that, 32, whatever. The reason people will do this is because they have these presuppositions, but they're told things being already, and they don't want to have their presuppositions examined or cross -examined or undermined.
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And so what I try and do with Christians is work on those things and try and break them down and say, is that what the text is saying?
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Now, I'm not saying I always do this right, but this is the idea that we're supposed to have. So it's one of the weaknesses of denominationalism is that we get into a denomination and we always believe what that denomination teaches in so many areas.
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I don't do that. I don't care. I mean, I went to a Calvinist seminary.
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I have a master's of divinity from a Calvinist seminary. I'm a Calvinist, but I still check my
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Calvinist assumptions against the Word of God. I have changed my theological position since 1980 numerous times on various topics.
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At first I would change that many, and the next year that many, and the next year, and a decade, and pretty soon I'm not changing too many things very often.
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Now it doesn't happen very often at all, not because I got it all, but when you're changing your view, it affects other things.
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You got to slow down. Okay, what does that mean? What does that mean? And the more you have in your head, the quicker that process can become and you can work through things.
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My advantage is I'm able to do this because of apologetics all the time. Now, so how do we do this?
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How does the average Joe do this? How do they get to the point? I got to do something here off camera.
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There's a spider web up there. I keep seeing the light reflect off of it there. I feel much better now.
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So in a particular topic, what we have to do if we're going to really study it, we've got to first of all say,
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Lord, teach me what the truth is, even if I don't like it. We go through and we look and say, what does it actually say?
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Then we get into the issue of hermeneutics, the principles of interpreting scripture. First of all, what does it say?
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What does it say? And we expand out and we understand what it says. How do other verses relate to this?
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Do other verses shed light on it? This eternal security thing is a great example of that.
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And then we can use logic and scripture. We'll use scripture, of course, but we use logic to analyze the issues of the scriptures that we're concluding.
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And this is a step. There's exact steps. All the time you'll be right. It's, well, we generally do this, this, and this, and there's variations in it.
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People are different. Personalities are different. And so the more you do this, the better off you get.
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So how do we do it perfectly? I don't know. How do we perfectly understand what verses are the most dogmatic in order to understand other ones?
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I don't know. But I would say logically, if there's only one explanation for something, that's pretty dogmatic.
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So for example, Colossians 2 14, it's talking about Jesus having canceled out the certificate of debt consisting of decrees, which was hostile to us.
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He took it out of the way having nailed it to the cross. So where was it nailed? To the cross.
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You can't say it was put someplace else because the text says so. When was it canceled? Nailing it to the cross.
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So the certificate of debt, the chirographon, that legal IOU, indebtedness, was canceled at the cross, not when you believe.
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Now that's a great example of something in Colossians 2 14, because that verse, which has become one of my favorite verses over the years, tells us that the certificate of debt, the chirographon, the handwritten
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IOU of legal indebtedness, which seems to be either the sin debt itself or the law, as some people like to say, either one of those works fine.
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Because let's say the sin debt, which I believe that's what it is, to the handwritten IOU of legal indebtedness, and we break the law, we're incurring a debt, and Jesus equates sin with debt in our father, heart, and heaven,
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Matthew 6 12 and Luke 11 4. He equates sin and legal debt. But anyway, so when we look at a verse like this, where it says he canceled the certificate of debt at the cross, there's a problem.
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Because we believe that, we understand that we're justified, this is an example, we're justified when we believe, upon belief.
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But if here the debt is canceled, okay, the debt is canceled at the cross, and from here to here is 2 ,000 years, then how could it be canceled here, but yet we're justified when we believe?
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So what happens is, because people are dogmatic about this has to be the way it is, but this is true, and they see this, and they'll say, this can't be true, because I understand this to be true.
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What they're doing is setting their dogmatism against Scripture. Now, what they need to do is say, that's true, that's true.
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I have to understand how to relate them to each other, instead of stopping and setting
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Scripture against Scripture, or saying that my dogmatic opinion is the final authority, the final word, or my pastor, or my denomination, or whatever.
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So when you do this, you learn that justification is by faith, Romans 5 1 and 3 28, when you learn that this is the case, your justification is different than the canceling of the debt.
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The legal debt is canceled at the cross, the application of it occurs when you believe, no contradiction.
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So when you allow dogmatism, and I'm using the term that you're using, the sense of an absolute understanding of something that can't be understood in any way, this occurred at the cross, period, and this occurs when you believe.
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They're both true, but sometimes people will set them against each other, because they don't understand it, because they've got these ideas in their head, they're not sufficient, and they continue to go on, they cause theological problems.
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So it's a good example of stuff where I've had to deal with this with many, many Christians, and say,
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I set them up, you know, and I'll quote this, and we go through certain logic, I have to teach them, so that hopefully
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I have a better understanding of theology. When that happens, your dogmatism shifts, and it shifts to the issue of truth.
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We know, we maintain that a man is justified by faith apart from the works of the law, having therefore been justified by faith.
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So justification is a legal standing before God, and you can go to Romans 4, 1 through 5 for that. Well, this verse talks about when the sin debt's canceled.
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Jesus did it at the cross because our sins were accounted to him. They were given to him, and his body on the cross, he bore them.
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That occurred here. They were canceled at the cross, but were justified when believed. So then you start learning theology.
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You go, oh, I get it. This then becomes a dogmatic truth, because now you've harmonized more of scripture instead of one verse.
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And that's one of the problems that a lot of people make, is they'll make dogma out of a single verse, and then they'll take that verse, elevate it above other verses, and what they'll do is they'll interpret scripture in light of a single verse.
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Mistake. Yeah. Baby passes away.
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If babies go to heaven, it's because Jesus canceled their sin debt. Now people will say, well, babies can't sin.
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Yes, they can. They're obligated by nature to be honoring
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God. And we are by nature children of wrath, Ephesians 2, 3. And so our nature has fallen.
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The heart's desperately wicked, deceitful, no man can trust Jeremiah 17, 9. And that gets into the more detailed issues of Psalm 51,
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Covenant. I won't get into it, because that's a 10 -minute discussion. But I will leave it at that.
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You opened the door for that one. Okay, another question. Do you want to try the net? They have a question there.
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We'll go here. How do I deal with living with Asperger's?
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Wow. Never been asked that before. I've never been asked that question before.
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How do I deal living with it? Apparently not very well. Some people say, how do
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I deal with living with Asperger's? Oh, how did my wife deal with it? Okay.
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So what's the real question? How do I deal with it? I deal with it by making up the...
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Asperger's is a deficiency of not getting social cues and not understanding social norms.
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And so how I make up for it is by studying body language and listening to tone. And I didn't know that others don't do that.
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And when I went and saw a psychologist to get diagnosed, and he said, yeah, you got it. He said it very enthusiastically.
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I told him, he did, I told him what I do. I went into detail and he sat for 10 minutes listening.
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And I said, people don't do that, do they? He goes, no, they don't do that.
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I do it. And so I'm always analyzing people, where they stand, how long they stand, their hands on their head, what could they do with their shirts?
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I'm always watching stuff and it's just like another language to me. And so like Jamie, the way he sits back there,
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I've been watching, I noticed how he sits and you don't want your saliva coming out. It tells me something.
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And so I'm able to use that a lot. And that's one of the ways I cope. And one of the deficiencies
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I've got is in noise. So I don't do well with too many noises and distractions. So I had to carry earplugs.
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And so I ordered some special earplugs and this is a nice case. And no lie,
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I was looking at a couple of days ago, it says five point. And these are predestined to be mine.
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And so I wear earplugs. I cope. You guys have been around me when we've been in places where there's too much noise,
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I had to plug my ears, I had to leave. So here's one of the ways
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I'll deal with it. And one of the ways for real is to tell the people I'm around very much that I have
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Asperger's. And to my utter surprise, I was embarrassed about it at first.
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And then I decided to start letting people know. I was so pleasantly surprised to find people go, okay, they didn't care.
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They cared, they didn't care. And so when I'm out with people and, you know,
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I have too much overload, I just say, you know what, I can't handle getting overloaded. They go, okay, let's just move over here, move over there.
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Everybody's been so good. It's been awesome. So that's one of the ways of dealing with it.
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I think it's a huge help. And the reason is because, oh, sorry, well, how does
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Asperger's affect my theological perspective and learning and stuff like that? It's a huge asset. And the reason it is because Asperger's people are on the autism spectrum.
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And so autistic people are generally able to concentrate for long periods of time.
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I used to, I can't do anymore, I'm just older, but I used to concentrate so deeply that I was in self -hypnosis and I'd be like that for hours.
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And Anik, my wife would come up to me and this is what happened. She would come up to me sometimes and Matt, Matt, Matt, for 20 seconds.
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And I'd come out of it, I'd look at her and I'd get mad. What are you doing? What do you want? Because it was just a reaction.
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And then I would calm down. And because I was so intently learning, well, right or wrong,
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I mean, that's just what it was. So I was able to study for hours, super in depth. And I mean, have books everywhere and read commentaries and think these things through.
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Plus I have the ability to remember numbers. And so, and I see patterns. And so it's helped me to learn things in scripture that a lot of people can't figure out.
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Not that I'm better. It's just, when you do that kind of stuff, you figure things out. And so here we are.
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So I don't know if that answers the question enough, but if someone has Asperger's out there and I can tell you why children do what they do the way they do it.
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I can tell you why what's going on in their heads. You have it? No, you got something far worse than Asperger's.
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I think it's early dementia. Yeah, there's a category of dementia called excessive jerkiness.
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And obviously you're right in there. Yeah, I'm just obstreperous. Which means boisterously recalcitrant.
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Let me look that up. Another question or anybody? Yeah, Rob had a question. Okay. Covenant is, what is the difference between covenant and dispensational theology?
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Okay. All right. Okay. So what
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I'll do here is do the issue of covenant versus dispensational theology and stuff like that.
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So what I'll do is, where's the chalk? I gotta get the chalk out of my briefcase and bring it.
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Here we go. So covenant. Okay. Dispensational.
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All right. Now, here we go. Good. Bad.
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Okay. Right. Wrong.
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Smart. Lame. All right. Now, I'm having my fun, and I hope that the dispies are laughing.
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But let's get into this and we'll kind of have, I like to have fun like that, you know. Dispensationalism says that God works in different dispensations.
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A dispensation is a period of time. Typically, dispensationalism will break up history into seven epics.
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Okay. And I'm trying not to use the word dispensation because it's kind of redundant to define something with its own word.
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How many dispensations? Dispensationalism is dispensations. Oh, that helps. Okay. So, seven epics, seven periods.
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Okay. And it's just whatever. So it might be from, there's different ways.
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I don't have them all memorized. It's on my website. Adam to, for example, Noah. One might be a dispensation, and then it'll be like Noah to Abraham.
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And they'll call it, and I'm not saying these are the exact right ones because I'm not dispensationalist, but they might call this the time of the dispensation of works or the dispensation of covenant, or they might call it whatever they want, but they call it, they have basically seven dispensations.
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And if someone brings up my website, they looked up dispensational theology, I went through a couple of dispensational books and just copied their breakdown.
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And so that's what they will say about dispensations. And they'll say there's seven of them because seven's biblical. Now that's, yeah, they would have a dispensation of redemptive time or something, but they cover all of history.
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And they generally like to say that what God does is chronologically, you'll have the first dispensation, this is time.
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All right. And then you'll have the second dispensation. Then you'll have the third. Then you'll have the fourth because they're ordinal numbers and it will occur in order.
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And that's what they'll do. And so you're going to have seven. Sometimes there's three dispensations. I've heard,
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I've read dispensationalists say, no, there's 12. It's seven and three. I haven't actually heard 12. I wouldn't be surprised to say that, but that's the idea.
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I'm not trying to misrepresent them, but that's just generally what dispensationalism is.
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And it can get a little more detailed, no, a lot more detailed. And sometimes the dispes, they, could you imagine if it was an
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Aspie dispe? That'd be interesting. I tried.
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It wasn't a very good try, I guess, was it? What? What was that? I heard that.
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That was probably an insult to me. Probably a good one too. Dispe Aspie?
35:36
Dippie Aspie. Dispe Aspie. So, so this is what they'll do.
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They'll divide history into seven periods and God works a little bit differently in each of those periods. Okay.
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They don't deny covenant, but they say covenants can be understood in light of the dispensations. Now covenant theology, which is what
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I believe in, because God works covenantally. To me, it's like, no, duh.
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You go to Hebrews 10, Hebrews 13, 20, the blood of the eternal covenant, the inter -Trinitarian covenant.
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God works covenantally. To me, it's, this is like, I'm serious. I really have a difficult time understanding how dispensationalists can hold on to dispensationalism when
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God works covenantally. And people might say, Matt, come on. You're just, you know, you're just being ridiculous.
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No, I'm not. When I read the Bible, I see God working covenantally.
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A covenant is a pact or an agreement between two or more parties. Here's my covenant signed with my wife.
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We have a verbal agreement, a verbal declaration, a verbal contract.
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I can have written contracts, which I signed my name to. It's the same thing as a verbal one.
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And because of that, and I believe that if I were to say to any one of you, my word, I will do such and such, that's as good as me writing it down.
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I will keep my word unless I'm not able to, for a reason that's beyond my control.
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And I will let you know, I take it very seriously. And the reason I do is because of Scripture.
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Now, we have in Genesis 1, we have
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God saying, let there be light. He speaks. The word became flesh and dwelt among us.
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God covenanted in the Trinity. God covenanted with Abraham. He covenanted with Adam.
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He covenanted with Noah. He covenanted with, okay,
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Adam, Abraham, Adam, Noah, Abraham.
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There's many covenants. There's David. There's Solomon made covenants with.
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I mean, basically everybody. And so we have God working covenantally. And this is what gets me.
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Why is it so important? For one, to me, it's the clincher. For one very important, simple reason.
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Because God said so.
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Well, hold on, let me finish this, then we'll get to that. Because God said so. What do I mean by that?
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Because God binds himself by his own word. He speaks. And he covenants and he commits himself by his word.
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Because it's him that he's doing this by himself to us. That's covenant.
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And I see that as being the underlying reason for everything. God's covenantal aspect within the doctrine of the
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Trinity. In Hebrews 1320, the blood of the eternal covenant, where the father gave to the son, the elect. The son would come and redeem them.
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Holy Spirit would apply the redemptive work. Eternal covenant theology. This is how
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I see God work. Because that's what seems to make sense biblically. This, in my opinion, not to be disrespectful to the dispensationalists, is a man -made imposition upon scripture to try and get number seven to work in things.
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That's what I see. Okay. What about replacement theology? God's covenant with Israel.
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If you go to Romans 11, 24, and 25, it talks about God not being finished with Israel yet.
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So what covenant theology is, is that in the sense we're talking about replacement theology. Replacement theology says that the church replaces
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Israel. Basically, that's what it's saying. Replacement theology. There are different degrees of replacement that some people hold to.
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But what I see it to be is God is not covenantally done with Israel, and that the time of the
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Gentiles is underway. The Gentiles are being grafted in, are fulfilled in the prophecy of God to Abraham in Genesis 12, 3, in you all the nations shall be blessed, which is quoted by Paul in Galatians 3, 8, as being the gospel.
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And so we have not replaced Israel completely. We have replaced it in the barrier of the true
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Messiah. We're the one proclaiming it. We're the one proclaiming the truth of God's word and the completion.
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We're the ones in the Christian church who are doing what God wanted Israel to do. But God covenantally is not done with them.
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So replacement in the sense that we have replaced Israel is not the case. Because it says in, let me get to it.
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Romans 11, 24. Romans, come on.
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Romans 11, 24 says, okay, verse 25, for I do not want you brethren to be uninformed of this mystery so that you will not be wise in your own estimation that a partial hardening has happened to Israel until the
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Gentiles has come. And so all Israel will be saved just as it is written, the deliverer will come from Zion.
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He will remove what God has from Jacob. This is my covenant with them when I take away their sins.
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It's a covenant that God makes, not a dispensation. It's a covenant. And so God is not done with Israel, even though replacement theology says, some different degrees of it, say that we have completely replaced
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Israel to partially replaced Israel. I'm a partial replacement theologian. There's a partial replacement, but God's not done with Israel.
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He's going to awaken them. They're going to be used by God. That's what I believe. It's eschatological, end time stuff.
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What? Dispensationalist. They don't deny covenants. No. They just see the epics of time as being how
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God works in different ways, different times, and uses covenants within those to do it. Okay.
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Well, I would say no. He does covenant primarily. Yes. Yeah.
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Yeah. You could be a covenantal dispensationalist, a dispensational covenantalist with variations of things.
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You could be a dispensationalist who holds to God's covenantal work. And so you could say, well, in that sense, you can call yourself that.
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Yeah. Yeah. So covenant gets pretty complicated though. Covenant theology gets pretty complicated.
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It is not something you just learn in one day. There's a book by Kaminsky, I think, and it talks about covenant.
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And I was reading through it once. I think in 20 pages I was lost. Not that I couldn't comprehend it.
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It was like, wow, there's a lot here. It's a vast topic because God is so covenantal and there's different kinds of covenants.
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As a matter of fact, a lot of people don't know this, but if you go to Exodus 20, and one through 17,
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I think it is, the 10 commandments. Well, in seminary,
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I had the privilege of being taught by Meredith Klein. And what he talked about was the, if I'm going to spell this wrong, suzerain vassal,
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I'm getting the spelling wrong, I'm sure, treaty pattern.
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And the suzerain vassal treaty pattern of the second or third millennium BC, I forgot which millennium, maybe it was a little overlap of both.
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And this is the guy who discovered this apparently. And he did this by reading.
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You know, when you meet super smart people and you realize they've forgotten more since lunch than you've ever learned in your life about a topic.
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Meredith Klein was like that. And one day he was reading in seminary, he's reading from his
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English Bible. I realized he wasn't reading, he was translating the
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Hebrew as fast as he was talking. And he would just automatically translate from the
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Hebrew. That was his text. His Hebrew text was Hebrew. And he would translate into the
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English that fast, any part of the Old Testament. I was impressed. I'd be going,
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Aleph, Beth, trying to get the Hebrew alphabet down.
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Now, he would read Ugaritic, I don't know what real languages he did, but he was like one of those guys.
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Yeah, I think for this summer, I'll learn ancient Ugaritic from the West Mesopotamian time from the 8th kingdom, but not the 12th.
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You know, one of those kind of guys. And he does it. And he comes back and goes, oh yeah. So he would do all this kind of research, cuneiform and everything.
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And he found out that the suzerain vassal treaty pattern, big king, little king.
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The suzerain, the big king, the vassal, the little king, they make a covenant. The covenant would be something like, give me food, okay, give food, and I'll protect you.
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I'll protect, okay. As an example. So the big king would say, you give me food to him and his smaller stuff, and I'll, when things go bad for you,
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I'll come in and protect you. Okay. So here would be the thing. But if I don't protect you, if I don't, if I don't do that, okay, just I don't do that, then you can have whatever of mine.
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Okay. You could do something. It just, you know, it's a covenant. It would have rewards, stipulations, punishments.
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Now, here's what he discovered. That in this covenant pattern, the suzerain vassal, the suzerain would say, this is who
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I am. This is what I've done. That kind of thing.
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In other words, he'd say, look at me, I'm big and bad. See my history. I kicked these guys' butts.
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I'm so -and -so. I'm this, like that. And then there would be the stipulations.
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Stipulations. Okay. Rewards. Perfect place for this.
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And punishments. All right. Right.
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Now, if you were to go to Exodus 20, the 10 commandments.
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Now, what happened? What happened was, see, what happens, what's that?
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Oh, you're going to say he's walking out. Okay. So, when we go to Exodus 20, this is the 10 commandments.
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Now, remember, Moses went up to the Mount to get the 10 commandments. So, he got how many tablets?
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Two. So, here's a tablet. We'll do the traditional. There's a tablet, right? Probably wasn't like that, but let's just do that.
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People will go 5 and 5, 4 and 6, 6 and 4. No. 10 and 10.
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Why? Because each party gets a copy of the covenant. Right?
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I'm not going to sign a covenant with somebody if I don't get a copy. Okay. Now, where were the 10 commandments kept?
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In the Ark of the Covenant, which is called the footstool of God in his presence in the Holy of Holies. So, God had a copy.
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The people had a copy. The symbolism. All right. Now, let's go look at the 10 commandments. Then God spoke these words saying,
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I am the Lord, your God, who brought you out of the land of Egypt, out of the house of slavery. This is who
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I am and what I've done. There's the pattern beginning. All right. You shall have no other gods before me.
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Stipulations. All right. You shall not make for yourself an idol. Did you hear that,
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Roman Catholics? Or any likeness of what is in heaven above or on earth beneath or in the water under the earth.
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You shall not worship them or serve them for I am the Lord, your God. I'm a jealous
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God visiting the iniquity. Punishments. Okay.
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Iniquity of the fathers on the children on the third and fourth generations of those who hate me by showing loving kindness to thousands to those who love me and keep my commandments.
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Rewards. Okay. Verse 7, you shall not take the name of the
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Lord, your God, in vain. Stipulation for the Lord will not leave him unpunished. Punishment. Who takes his name in vain.
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Remember the Sabbath day to keep it holy. Six days you shall labor. More stipulations. And do your work.
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The seventh day is like a Sabbath of the Lord, your God. In it you shall not do any work, you or your son or your daughter, your male or your female servant or your cattle or your sojourner who stays with you.
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For in six days the Lord made the heavens and the earth, the sea and all that is in them and rested on the seventh day.
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Therefore the Lord blessed the Sabbath day and made it holy. Honor your father and your mother that your days may be prolonged in the land.
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Reward. You shall not murder. You shall not commit adultery. You shall not steal. You should not bear false witness against your neighbor.
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You shall not covet your neighbor's house. You shall not covet your neighbor's wife or his male servant or his female servant or his ox or his donkey or anything that belongs to your neighbor.
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So 10 commandments. They have this woven into it.
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Now this is the time and the place, the Mesopotamian area, where the Caesar and Basil Treaty pattern was there.
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And Meredith Klein is the one who brought this to the world's attention. And I got to sit in the same room with the guy why he taught it.
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People say seminary is really cemetery. You know, I just wish people would stop talking like that because they just don't realize how ignorant they really are.
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Oh yeah, I really go to seminary. Jesus. You know, I hate that kind of attitude.
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We need higher education. We need higher learning. We need people who are smart like this who can say, you know, this stuff is real.
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This stuff happened back then. This was the pattern that was there. This is why the two to 10 commandments are in the ark.
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Now it makes sense. You know, we need this kind of stuff. And Paul, the apostle, was very educated.
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Did he go to seminary? Essentially, yes, he did. The equivalent of it in the Hebrew system. And God chose to use him and what he learned in his education.
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As a Pharisee, they were highly educated. And Paul, I believe, wrote
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Hebrews. But obviously, the other epistles, he knew what he was talking about when it came to the Old Testament.
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And he also knew stuff about Erastus and other pagan philosophers, Menander. In Acts 17, he was quoting these guys.
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He was well -studied. But we have Christians today, and it makes me mad. No, you don't need to go to seminary. All you need is
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Jesus. Well, that's a nice doctrinal statement. You can find it in scripture. Where is it?
51:43
You know, I'm not saying we have to go to seminary, but jeez, don't be knocking sems, unless they're liberal ones, then knock them.
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But there are some good ones out there. There are. And we'd be privileged to be able to go.
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I consider my education to be a great privilege, a very difficult one. It was hard, and it was.
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But I learned a lot in seminary. Here's one of the gems.
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Yes. Okay. Where have
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I acquired all my theology and doctrine from? From everywhere. What I did when
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I first started studying was I started reading commentaries. H. A. Ironside was one of the first commentary sets
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I would go into and start reading. I didn't know who to study. I didn't know what to study. I would even use the dictionary,
52:37
Webster's Dictionary. I would go to encyclopedias. I had an insatiable desire to learn, so I would start studying everything
52:44
I could get my hands on, from commentaries, different styles of commentaries, to everything. I would then start debating the cults.
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And I always had to go to the Word of God and compare everything that was said with the Word of God. I always had the
52:57
Bible open, and I would be reading commentaries, and I'd compare it with Scripture. Sometimes I'd agree with the commentaries, and sometimes
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I wouldn't. But I would read. I'd get single -volume commentaries. I'd get large, multi -volume commentaries.
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I would go to the Word. I would read NASB, NIV, King James. I would try and find out what the differences were.
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I'd go out into the streets. I call it the streets. I mean, swap ministry I did for two and a half years. Dress up like a punk or pierce my ear, go down to the beach, do an ad in the paper.
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And I would just debate, and I would teach, and it forced me to study, and a lot of time to get my rear handed to me. Those are very valuable times.
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And I would take my rear, and I would go and study. I got it handed to me, right?
53:40
Because they just knew stuff I didn't know. I'd go study. I'd go study. I'd go study. And I went to college, and Rod Rosenblatt, who's a well -known theologian in the
53:53
Lutheran circles, LCMS, Lutheran Church, Missouri Synod, said that they had a pre -seminary degree, that you could take pre -seminary level work in preparation for Lutherans going into seminary.
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And he said, I knew more going into that college than most of the pre -sem students did coming out.
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And the reason was because I was studying everything I could get my hands on, and comparing it with scripture, and comparing with the cults set.
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I was enamored with dealing with cults, and they would give me a challenge. I had to go study the
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Word of God to find an answer. And that's how I got my knowledge, that seminary reading, finding people who knew more than me, and comparing everything to the
54:35
Word of God. That's what I did. I still do. Another question.
54:54
The what? Let's see if we can find it.
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Where is the sower? I know you guys got to go to work.
55:10
Here we go. Matthew 13. Behold, the sower went out to sow, and as he sowed, some seeds fell by the road.
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The birds came and ate them up. Others fell on rocky places where they did not have much soil, and immediately they sprang up because they had no depth of soil.
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When the sun had risen, they were scorched, and because they had not had root, they withered away. Others fell among the thorns.
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The thorns came and choked them out, and others fell on the good soil, yielded a crop, some a hundred, sixty, and some thirty.
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He has ears to hear, let him hear. He goes on, and I thought he interpreted this, because I always wanted to go with what
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Jesus said. Yeah, he goes, verse 19 of Matthew 13.
55:57
When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches it away.
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Yeah, it just occurred to me. What I'm going to do is just read what Jesus said. What's the guy's question? Who says it's snatched away from the
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Christians? Where does it say that the seeds are for believers?
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When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what has been stolen in his heart.
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The word of the kingdom, he doesn't understand it. The evil one snatches it away. That's not a believer. That's Matthew 13, 19.
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All you can do is read the context. I tell people to do this. Read it for yourself. Read. Yeah, but it doesn't say they were believers in there.
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That's the thing. When anyone hears the word of the kingdom and does not understand it.
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Now, 1 Corinthians 2, 14 says a natural man cannot receive the things of God. He doesn't understand it, but it's foolishness to him.
57:17
He cannot receive it. That's 1 Corinthians 2, 14. So this would seem to me that it's just someone who's not a true believer.
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The word of God is snatched away from them. It's the one to whom the seed is sown beside the road.
57:29
Right. Okay. I mean, to me, that seems pretty easy. Anybody else want to...
57:36
Should you question at me now? Are we done? I'm not dodging. Put your hand in front of your face, whoever you are.
57:46
Look to your left and slap yourself upside the head because... Huh? Michael who? Michael?
57:51
Michael? Michael, do this. Look to your left and slap yourself upside the head, Michael, because I just read what the text said.
57:59
When anyone hears the word of the kingdom and does not understand it. Is that a Christian? Is that a
58:05
Christian? They don't understand it. Is that a believer? He's not a believer. Now ask him.
58:10
I'm going to ask you. Why do you believe you can lose your salvation? Well, then you see he can't even get the text right.
58:18
He's not even reading what it says. Of course he'd have a problem with Romans 9 because that's
58:25
God's sovereignty, not his own. Any other questions?
58:34
Yeah. Synergists. Yes. It's called original sin.
58:44
We were in Adam. There's a doctrine called federal headship. I guess they can hear me with this microphone thing going pretty well.
58:53
Okay. I would recommend you go to CARM and read up on a doctrine called federal headship.
58:59
Federal headship is the teaching that the male represents a descendant. It's a very important principle.
59:06
We know that Adam and Eve were in the garden, and Eve sinned first, and then she gave the fruit to Adam, and then
59:13
Adam sinned. But Romans 5 .12 says that sin entered the world through Adam, not through Eve.
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So this is called federal headship. I can lay this case out why this works. Federal headship.
59:29
All right. Go to CARM, and you can read the references. You can see the article. Some of the verses you want to go to for this are here.
59:38
1 Corinthians 15 .22. In Adam all die. In Christ all shall be made alive.
59:45
In Adam and in Christ are terms of federal headship. You can also go to Romans 5 .18,
59:52
which is correctly translated in the NASB, another topic, another time.
59:58
This talks about federal headship with a male representation in the person of Adam and the person of Jesus.
01:00:04
Then you can go to also Hebrews 7 .7 -10, and this talks about federal headship in Levi paying tithe to Melchizedek while in the loins of his father
01:00:16
Abraham. So federal headship is the biblical position, the biblical teaching that the male represents the descendants, not the female.
01:00:26
So to be in Adam is a term of federal headship. To be in Christ is a term of federal headship, where he represents us.
01:00:35
So we were in Adam so that when he fell, we fell in him, and therefore, since he represented us, pay attention to this, he represented us, therefore his guilt became equivalent to our guilt.
01:00:50
So what was his became ours. Now what people will do is they'll say, I reject that,
01:00:56
Matt. I reject that Adam represented us and his guilt became our guilt. Then take a look at this.
01:01:03
1 Corinthians 15, I think it's verse 45. It says here that Jesus is the last
01:01:10
Adam. He's the last Adam. Jesus represented us on the cross.
01:01:17
He represented us on the cross. He's the last Adam. The first Adam, here the first Adam, his sin is imputed to us.
01:01:27
If you reject the first Adam's imputation of sin to us, then you must also be consistent and reject the last
01:01:34
Adam's imputation of righteousness to us. Because you can't say,
01:01:41
I reject Adam representing us, but say the first Adam and say the last Adam does represent us, but the first Adam does not.
01:01:49
His sin doesn't become mine, but his righteousness does become. It's contradictory. Okay?
01:01:58
Look up original sin, look up federal headship on carm. Next, we'll quit in 10 minutes.
01:02:13
Yes. It's actually Romans 2, 11 through 16. That pericope, and it talks about those who do not have the law and various things like that.
01:02:25
It's been a long time since I've gone there, but they do the things that are in their heart, their hearts either alternately accuse or defend them on the day of judgment and when my gospel will defend them.
01:02:37
It's been a long time. So let me see if I can go through that. I'm quite familiar. So what's the question? Do I agree with the scriptures here?
01:03:00
Oh, no.
01:03:06
Yes and no, but no. It's been a while since I've gone through this, but there is no partiality with God for all who have sinned without the law will also perish without the law.
01:03:15
And all who have sinned under the law will be judged by the law, Gentiles and Jews. It is not the hearers of the law who will be judged before God, but the doers of the law will be justified.
01:03:23
A lot of cults will use this verse and say that the ones who do in Roman Catholicism will use that as well. The ones who do the will of God or do the works, the law of God will be justified.
01:03:33
Paul's not saying you're able to be justified by the law because in the next chapter he clearly states that, Romans 3, 28.
01:03:40
But what he's talking about is, because he's talking to the Jews, go to verse 1 of chapter 2. He's talking to the
01:03:46
Jews. Therefore you have no excuse every one of you who passes judgment, for in that which you judge another you condemn yourself, for you who judge practice the same thing.
01:03:55
Go to verse 17. But if you bear the name Jew and rely upon the law and boast in God, et cetera, et cetera.
01:04:01
So Paul is addressing the self -righteous Jews because in chapter 1 he had condemned everybody under sin because they're suppressing
01:04:09
God in their unrighteousness, Romans 1, 18 through roughly, well 32, roughly. That's the whole rest of the chapter there.
01:04:15
So he's doing that. But in Romans 2, the Jews are going to be saying, yeah, look at how bad those Gentiles are out there in Romans 2, 1.
01:04:23
Hey, you're guilty of what you accuse them of doing in Romans 17. If you call yourself a Jew and you have the oracles of God, you have this, you have that, you know what's going on and they shrug it out of the law.
01:04:33
What he's doing in between there is he's saying, look, what's happening here is these people who are doing the law are going to be justified before God.
01:04:42
He's talking to the Jews when their idea of, no, we have to keep that law. But he's saying, you're not keeping the law.
01:04:49
You who accuse them of law -breaking, you're doing the same thing. And in a sense, you say the ones who keep the law are right, they're the ones keeping that law.
01:04:58
They're going to be right before God, not you. He's talking to them on their terms. That's what's going on there.
01:05:04
Not the hearers of the law are before God, but the doers of the law. For when Gentiles who do not have the law do instinctively the things of the law, these not having the law are a law to themselves in that they show the work of the law written in their hearts.
01:05:16
Now, you can have people who are not Jews who are obeying the law, but they do so because they're regenerated.
01:05:24
They believe in the truth of who God is and who Christ is, and they're doing the works of the law. And the Romans, the
01:05:29
Roman Jews are condemning the Christians, not necessarily the Christians, a lot of people.
01:05:36
I don't know if that helps or not. That's it?
01:05:49
Oh, yeah.
01:06:02
Modalist. What is the difference between what modalists believe and repeating it?
01:06:10
And oneness. Oh, difference between modalism and oneness. There's a heresy called modal monarchism, and oneness is a variation of that.
01:06:24
So, I'll just do modalism. And modalism, man,
01:06:31
I don't write very well, do I? And oneness. Okay.
01:06:38
Modalism says basically this, the Father became the Son who became the
01:06:45
Holy Spirit. Modes of the one person of God.
01:06:50
Both of them say one person. They would deny three persons.
01:06:57
They say, no, not three persons. Okay. So, they say God is one person.
01:07:02
And modalism, been a while since I've had to go through this because some modalists say this is accurate.
01:07:08
Some modalists I've talked to said this is not accurate. Some oneness, when I get this, will say it's accurate.
01:07:14
And I've had other people that want this to tell me it's not accurate. It's difficult to get it exact when you have people who adhere to these tell you different things, but they're close to each other.
01:07:24
So, I'll do the best I can. Modal monarchianism, one
01:07:37
God, one being, one person in different modes. And usually this goes with time. So, in the
01:07:45
Old Testament, for example, the Old Testament, God was the Father. In the
01:07:50
New Testament, He's the Son, and now He's the Holy Spirit. That's basically what modal monarchianism teaches.
01:07:58
That there's a sequence of the Father, Son, and Holy Spirit. This is easily refutable. I know how to do that very easily.
01:08:06
So, back in early nineties, I was in Anaheim, and there was a
01:08:12
Oneness Pentecostal convention. And I talked to five pastors.
01:08:19
And I had these five around, and I gave them an argument against this view that,
01:08:26
I said, the Father became the Son, who then became the Holy Spirit. Right? And all five of these
01:08:32
Oneness pastors said, that's correct. Now, I pat myself on the back here a little bit.
01:08:42
I don't know if this is what happened. I don't know why. I don't know what. But maybe my discussion with them forced them to face some stuff when they changed.
01:08:49
And I'm not trying to be grandiose, but this is what I'd always heard was what was going on here.
01:08:56
And there were hundreds of these pastors here. Well, the plurality study, and I'll explain really quickly how to refute that.
01:09:05
God the Father cannot be seen, John 6, 46. They see God in the Old Testament. I got all these verses memorized. I can quote them to them.
01:09:12
And so, I'll show them in the Old Testament where he's seen, but John 6, 46, he can't be seen. First Timothy 6, 16 is not the
01:09:18
Father, but it had to be the Father if that was the mode in the Old Testament. But since Jesus says it can't be the
01:09:24
Father, it has to be the Son. That means the Son has to be alive at the same time as the Father, which means modal monarchism is now false.
01:09:32
This is a super short version I just gave you. That's what I presented to them over several minutes because I got the verses.
01:09:38
They had the Bibles. We looked. I showed them. And two of the guys left.
01:09:43
They just literally just walked off. And I think it was three of the guys stayed.
01:09:49
And we went through this some more. And they said, we can see why you're Trinitarian.
01:09:56
I said, can you answer it? And they said, we'll have to study that. They couldn't answer it. This falsified what they said.
01:10:04
It showed what they said was false. Within a few years later, I was talking to oneness people, and I was using this assumption, and they started saying, no, it's not true.
01:10:16
I said, because of that argument, the pastors heard this, and they changed. I don't know. I'm not trying to say, look what I did. I have no clue.
01:10:23
It's just that when I was studying, this is what oneness was back when I was studying it early on.
01:10:28
And then it seemed to change. Whatever. What do they teach now? Well, the
01:10:34
Father, the Son, and the Holy Spirit are all manifestations of the one person.
01:10:43
They can be simultaneous in that they can happen in the same time, for example, the
01:10:49
Old Testament, Jesus' incarnation time, and now.
01:10:57
I hope I'm not misrepresenting them, because I'm never intending to do that. But it might be that I am, but of course not intentionally.
01:11:05
And so I'm just trying to tell you what I've learned, what they've told me so far.
01:11:11
Change color chalk here a little bit. And so what I've heard them say is, well, he appears as a
01:11:17
Father in the Old Testament, but he's also still the Son. And it's not that he's only in the form of the
01:11:25
Father here, but he could be this or this here as well. And I said to them, so you're
01:11:31
Trinitarian? And they'll say, no, I'm not Trinitarian. We don't believe in three separate persons.
01:11:38
I said, well, do you believe in one person? And so the only difference, instead of it over a period of time, the
01:11:44
Father became the Son, he became the Holy Spirit. The modes are simultaneous, but there's only one person.
01:12:01
How do they answer Jesus' baptism? He doesn't have a good one, because there is no good one.
01:12:15
Okay. They can't answer that. They can't, because you have a simultaneous manifestation at the baptism of Jesus, where Jesus is there, the
01:12:25
Holy Spirit comes down, and the Father speaks. And so that's a problem for them. And so it's such a problem,
01:12:33
I've not heard any good, competent response, so I can't even tell you what they are. That's how bad it is.
01:12:39
It's bad. But there's another problem, because of this, the issue of the incarnation becomes a risk.
01:12:49
Because what they have to have, basically, Jesus says, not my will, but your will be done,
01:12:56
Luke 22, 42, he's praying to the Father. I asked him, I just talked to one, this guy on the radio a few days ago.
01:13:02
The guy's really irritating, really annoying. And I said, who's he praying to? And he said, you know, he said he's praying to the
01:13:09
Divine. This is pretty typical what he said. Wait a minute.
01:13:15
And I had to get things out. So you're saying the flesh is praying to the Spirit? Yes, he finally admitted that.
01:13:21
So that's called Nestorianism. And the one body of Christ are two persons, a person of the flesh, and a person of the
01:13:28
Divine. And they're praying to each other, talking to each other, which is a denial of the incarnation. Yeah, that was another issue
01:13:53
I could have gone into. But he was so difficult to talk to, it was difficult for me to have a normal conversation with the guy. But the reason
01:13:59
I let him stay on so long was because he was demonstrating how difficult his behavior can be.
01:14:04
He made his whole group look bad. Fine for me. Okay.
01:14:11
Hebrews 7, 12. Jesus did not come to abolish the law,
01:14:29
Matthew 5, 17. He came to fulfill it. And so he fulfilled that law. Now, what aspects of the law are done away with, with the arrival of the
01:14:40
Messiah and his death at the New Covenant? That's the question. We don't really have time to get into it. It's something that I would have to prepare, because I don't have all that memorized.
01:14:48
But those are the questions you have to ask. Now, that's basically suspicious of what kind of person this is, what group he belongs to.
01:14:55
Because generally, those who hold to that are hyper -dispensationalists. And some are in the willful -sinful cult.
01:15:01
Some are mid -act dispensationalists. So there are different groups that have different reasons for asking the same question. So that's why
01:15:08
I will then want to say, what group are you from? Because then I can cater my answers to them specifically. So anyway.
01:15:18
All right. It's 10 o 'clock here. We should get going. I know people got to go to work and stuff like that. I don't. I just get up and work whenever I feel like it.
01:15:26
So we'll just kind of cut it out now. So you can shut that down whenever you want. Thanks, guys. We'll be doing this on a weekly basis.
01:15:31
I hope you guys like it. Email me. Let me know if you like me doing this. We're thinking about rearranging how we're going to be doing it and some other stuff, maybe with Patreon and some other things.
01:15:40
Having some sessions where I just answer questions. People just, they do that. We're trying to get more funds coming in to the ministry and some other aspects, because we really need that.
01:15:51
What? Church of Christ. Yeah. Yeah.
01:16:00
Basically a cult. Yeah. Church of Christ. Baptismal regeneration.
01:16:07
They'll say no. We can have a discussion with them. Go to the web, go to YouTube and look up my debate in the guy's house with Kernan, I think his name was, our discussion.
01:16:18
Okay. What? Okay. No sweat. Get out of the
01:16:24
CC. Okay.