Dispensationalism & CT 3

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Lord, we thank you for the opportunity to again study systematically through your Word, looking at the subjects of theology which are so important and do define ultimately how we understand you and who you are.
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And Lord, we do pray that everything that we believe and teach would be under the authority of Scripture, that we would never try to superimpose our system onto Scripture, but that we would derive our beliefs and our thoughts and our systems from what the Bible teaches.
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I pray that you would open up hearts and minds to what we're learning today, and I pray that you would keep me from error.
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And in all these things, we praise you and give you glory in Jesus' name.
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Amen.
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All right.
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Well, over the last few weeks, we have talked about the difference between covenant theology and dispensationalism.
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And just for a brief overview, typically you find covenant theology in Presbyterianism is probably the most specific.
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Traditional Presbyterianism tends to be covenantal.
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Dispensationalism you will find in typically more of your Southern Baptists today tend to be dispensational.
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But that is sort of a very simplified overview, because there are Baptists who are covenantal, and I would argue that the earliest Baptists were covenant theologians, not dispensationalists.
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In fact, to make the argument that anyone was a dispensationalist before the 1850s, or the early 1800s rather, would be somewhat of an anachronism because the term didn't even exist.
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The idea of dispensationalism was something that came along really less than 200 years ago.
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So oftentimes you'll hear Baptists talk about being traditional.
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Well, we're traditional.
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Well, what does traditional mean? If tradition only goes back 50 years, or traditionally only goes back 100 years, it's not much of a tradition.
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And it's a funny thing too.
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There's always a look at this cartoon, the Peanuts Schultz cartoon.
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Lucy and Charlie Brown are talking and Lucy says, she says, I'm writing a report on church history.
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And he goes, oh great.
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How are you starting your report? And she goes, well, my pastor was born in 1955.
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So that's what most people think about church history.
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Well, church history lasts as long as I have, or church history lasts as long as my church has, you know.
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But church history is 2,000 years old.
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And the question of covenant theology and dispensationalism really comes down to the issue of what role, if any, does ethnic Israel play in the plan of God today? That's really the question and the issue is what role does ethnic Israel play in the plan of God today? And the hardcore on either side tends to be sort of at odds with one another.
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There are some middle grounds that we can find.
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And typically I think extremes often in any area, whether we're hyper-Calvinist, extreme Arminian, extreme anything, tends to be wrong.
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You know, we want to be careful watching out for extremes.
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But I would tell you, I always tip my hat, I always say I'm not a dispensationalist.
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I am a covenant theologian, but I am not a Presbyterian.
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So I do take some issues with certain teachings that come out of traditional covenant theology.
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But to give the sort of basic overview, and I'll use what we used last week, in covenant theology, Old Testament saints were made up of those who were believers among the nation of Israel and outside the nation of Israel.
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But it was primarily within the nation of Israel that there were believers.
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We all understand that there were people in Israel who were sons and daughters of Abraham who were not believers and who were not saved.
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Does everybody understand that? Do you agree that there were people who were who were Jews by birth, but were not Jews by faith? Think about the fact that the sons of Korah, for instance, rebelled against Moses, and the very ground upon which they stood opened up and swallowed them whole as a judgment from God.
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Yeah, we could say there's a group.
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It probably wasn't part of what we would call the saints.
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So the Old Testament, though, primarily is made up of those who are ethnic Israel.
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But you could say there are those who weren't ethnic Israel.
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Name a few.
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You could say Rahab, Ruth, right? All of Nineveh.
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In fact, all of Nineveh never would have been circumcised at all that we know of.
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You know Jonah went in and preached in Nineveh, but we don't know that Jonah went in and performed millions of circumcisions at Nineveh.
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But it says they repented from the top down.
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They stayed the hand of God's judgment for well over a hundred years.
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It wasn't until the book of Nahum, which was another generation later, about a hundred years later, the book of Nahum shows that Nineveh eventually did get judged.
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But what happened was those who repented under the preaching of Jonah did not teach their children, and their children did not teach their children, and within two generations you see the nation fall.
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So, but we could argue, everyone would argue probably properly, that the nation of Nineveh at the preaching of Jonah repented, it says, from the king all the way to the top down.
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So, the Old Testament saints are made up, what we could say, a remnant chosen by grace.
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Never in history has every child of Abraham, who was a physical descendant of Abraham, been saved.
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We understand that.
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All right, so it's always been a remnant, meaning a group within the group.
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It's always been a never the whole.
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So, one nation held the the Word of God, the teachings, and primarily salvation, but was not exclusive to them.
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Because, again, we have Ruth, and Rahab, and Nineveh, and those things.
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Now, and this is still in covenant theology, you have the Old Testament saints and the New Testament saints.
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You understand that all believers are saints.
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I'm not making a special class of believer.
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All believers are called saints.
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They're called hagiasmos.
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The believing ones are the saints, the holy ones, rather.
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So, in the New Testament, also chosen by grace, no one gets in because of their works.
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Everyone understands that salvation is not by works.
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Salvation was not by works back then, either.
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Salvation has never been by works.
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Salvation has always been by grace through faith in the Word of God.
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That's, you know, that has always been.
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The difference between the Old Testament and the New Testament from a from a covenantal point of view is that one nation was primarily in view under the Old Covenant, and the New Covenant opens up the covenant of grace to all nations.
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That now, rather than being held within the nation of Israel, the gospel goes out to all tribes, tongues, and nations.
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So, that's the, this is the view of covenant theology.
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In dispensationalism, and this is very popular in Baptist churches.
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It's very popular in other churches as well.
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I use Baptist because I went to a Baptist seminary.
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So, I've been taught dispensationalism.
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I have a book over there called Dispensational Truth, which I got in seminary.
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It's still on my shelf.
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So, I fully understand the system, at least as it was taught to me in school.
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And in the dispensational system, how it differs from covenant theology is that in the dispensational system, the view is that God has two people.
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God has Israel, and God has the church, and never the two shall meet.
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That these two people are specific in God's plan.
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Israel is God's people on earth.
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The church, or the Gentiles, are God's heavenly people.
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So, you have God's earthly people and God's heavenly people.
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And so, dispensationalism makes a hard and fast distinction between Israel and the church.
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And ultimately, as I drew this line last week, I said it's like you have two train tracks.
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You have the train track of the Jews, and you have the train track of the Gentiles, and ultimately there was a time when the Gentiles weren't really included.
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They were included some, but not much.
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They weren't really included at all.
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When the cross comes, when Jesus comes, the Gentiles are open for a season, and there's coming a time when that will end.
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Typically, that's believed to be the time of the rapture.
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That will end, and then the Jews will pick up again, and they will go into a thousand-year reign where Jesus Christ will come and reign on the earth with them for a thousand years.
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And so, that's still yet to come.
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This is the dispensational position.
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As I said, I don't teach this position.
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I don't believe this position, but because it's part of the class, I'm explaining it, because where I see the issue with this is this essentially says God has two plans, and that His plan for Israel and His plan for the church are different.
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That God has two different distinct things that He's doing.
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He's doing this over here for the Jews, and this over here for the Christians.
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And yet, I will ask the dispensationalists, I say, well, are Jews saved? And they'll say, well, not if they don't believe in Jesus.
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Well, depending on the dispensationalists, because some dispensationalists believe they're saved simply by being Jews.
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But you can take them to Scripture and prove that wrong, because Paul said, very clearly, he says, I wish that myself to be accursed if it meant the salvation for my brethren according to the flesh, that being the Jews.
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Why would he say that if Jews were saved simply because they were Jews? It would be ridiculous and redundant for him to say I would die and go to hell if it meant their salvation, if they're already saved.
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And Jesus Himself said to the Pharisees, He said, you believe yourselves to be the sons and daughters of Abraham, or sons of Abraham, but you're not.
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You're your father the devil, because you don't believe in me.
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You're not true children of Abraham.
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Well, how is a person made a child of Abraham according to Galatians? By faith, by faith in the gospel.
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So go ahead.
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No, I don't, I, John would not teach that anybody is saved without Jesus Christ.
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What I believe he would teach, and I hate to speak for anyone, but having read and listened to him, you know, a lot, I believe that he would teach that there is coming a revival for the Jews, where in which they will receive Christ as Savior, and at that point, all Israel will be saved, because all Israel recognized their Messiah.
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He would base this on Romans chapter 11, which does say all Israel will be saved.
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And he, but even he, and he would add a caveat to the all, because he would say those who died outside of Jesus Christ prior to that wouldn't be saved.
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He would say the all is all at that time, not all, all time.
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I would assume that would be his, his argument.
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And again, that is an issue.
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Is there coming a time where there's going to be a revival among ethnic Jews? See, covenant theologians don't have a problem with that.
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I don't, at least as a covenant guy.
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I don't, if, if, if somebody said, hey, there's coming a time where there's going to be a revival among the Jews, I would say praise the Lord, but a revival is what? A revival is where they would recognize their need for Jesus Christ and submit to him.
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That's the revival.
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I would never say that they are saved by virtue of their ethnicity.
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The gospel eliminates any value in ethnicity, because Galatians tells us that.
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In Christ, there is neither Jew nor Greek.
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There is neither slave nor free.
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There is neither male nor female, for we are all one in Christ Jesus.
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This is Paul's very clear teaching, and so to make the argument that Jews are saved simply by virtue of being Jewish, I think is incorrect, and that is not the position of most dispensationalists.
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This is the position of some, though.
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As I said, I told this story last week, Pat Robertson, who is off the chain.
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Be careful listening to him.
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He's got a lot of mixed up stuff, but he sat across the table.
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I've watched the video several times.
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He sat across the table from a gentleman who was a Jewish man, and the Jewish man said, well, if I don't believe in Jesus, what's going to happen to me? And he says, well, you're a Jew, right? And the guy said, yeah.
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He says, you're fine, because the Bible says all Israel will be saved, so you're good.
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Number one, that is false.
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Number two, he just gave that guy a false sense of security, because now the guy feels totally rectified and justified in his Judaism when he's lost as a goose, because he denies Jesus Christ.
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So, ultimately, the difference in covenant theology and dispensationalism is how you understand the people of God.
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Does God have two people? Does God have one people? I argue that God has one people.
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He always has.
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I believe that God has one people who are saved by grace through faith alone, not of works.
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And it was in the Old Covenant, and it is in the New Covenant.
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And the difference of the Old Covenant and the New Covenant is simply scope, where it goes from a singular nation and a singular people to all nations, all languages.
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That's why I think the gift of tongues was given.
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I made this argument from the pulpit.
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I believe the gift of tongues was God's way of, one, eliminating the, for a temporary moment, eliminating the curse of Babel.
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Remember what Babel did? It separated people by languages.
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I think when God gave the gift of tongues, it eliminated that.
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And God said, okay, now you can all understand each other for a time.
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But for what purpose? To show that the gospel, the good news, which, by the way, was preached to Abraham.
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People always think the gospel is limited to after the cross.
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The Bible says in Galatians, by the way, Galatians is really important on this whole issue.
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That's why I keep referencing it.
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The Bible says in Galatians that God preached the gospel to Abraham.
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And to Adam.
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Yeah, and to Adam.
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But we know specifically the word gospel is used.
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It says God preached the gospel to Abraham.
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That doesn't mean that Abraham understood everything about Jesus and substitutionary atonement, what was going to happen on the cross, and that was going to be Pontius Pilate, and all that, all those things, and that there was going to be three days and the, you know, no.
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How did God preach the gospel to Abraham according to Paul? He said, in your seed, all the nations of the world will be blessed.
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That was the gospel.
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Through your seed.
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And Paul makes a point.
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He said seed and not seeds because it wasn't plural.
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The singular seed.
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Paul makes that argument and he makes a point between the singular and plural.
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He says God said through your seed, and the reason why he said seed is because he was talking about one seed and that was Jesus.
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Through Jesus, all the nations of the world will be blessed.
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So, again, the point being if somebody says, I'm a dispensationalist, I say, whatever, that's cool.
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I'm not going to challenge you and make a big issue and we're not going to lose fellowship over you being a dispensationalist.
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But I will say this, I disagree on certain things.
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As much though as I do with some covenant theologians on certain issues, such as the administration of the covenant.
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There is a view among covenant theologians, typically covenant theologians tend to be ones who practice infant baptism.
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A lot of people don't realize why they practice infant baptism.
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Well, among covenant theologians, there's a belief that the covenantal sign is given to the family, not just to the individual.
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So in the old covenant, the covenantal sign was what? Circumcision.
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I always hate doing that little motion.
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Circumcision was the covenantal sign.
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Well, what is the covenantal sign of the new covenant? Baptism.
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And so when Mike is coming into the church as a grown man, he's baptized.
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But let's say Mike has a wife and he and her both are saved and they come into the church.
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Okay, now they have a baby.
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Well, the baby's part of the covenant family, according to this particular type of covenant theology.
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Because he's part of the covenant family, you baptize the baby because it's a familial covenant, not just individual.
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As a reformed Baptist myself, I would disagree with that.
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I believe that the new covenant is specific to individuals, not familial.
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But that's a different argument for a different time.
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But therein would be one of the ways in which I would be a little different in my covenantal view than your traditional R.C.
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Sproul, you know, maybe John Gershner, others who are tremendous intellects and tremendous biblical teachers, but where we might disagree as still be considered covenant, covenantal.
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Because we still believe God has one people.
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And where the difference lies is how God expands his covenant.
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And we believe that God expands his covenant through not only sharing the gospel, but by people receiving the gospel by faith.
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So, on your sheet, this is all that was sort of an overview and now we're kind of low on time.
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But that's cool.
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We got 15 minutes.
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I can do a lot in 15 minutes.
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We're going to look at the second page, which is the continued page, and we're going to look at the purpose of Christ's coming.
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We've looked at the place and eternal destiny for God.
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Well, let's actually, we'll go up to the top.
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We'll read through the whole thing.
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Because the place of eternal destiny for God's people is a huge difference.
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Under covenant theology, God has but one place for his people, since he has but one people, one plan, one plan of salvation.
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His people will be in his presence for eternity.
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That's a simple enough.
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One thing about covenant theology versus dispensationalism, covenant theology tends to be a flatter more simplified understanding.
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There's one plan, there's one people, so there's one place.
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Okay.
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Whereas with dispensationalism, there's a disagreement among dispensationalists regarding the future state of Israel and the church.
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Many believe that the church will sit with Christ on his throne in the New Jerusalem during the millennium as he rules over the nations, while Israel will be the head of the nations on the earth.
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So it's sort of like, well, there's two plans, but you'll notice, and we'll see this as we go along, there is a huge, there's a huge thing that's necessary in dispensationalism, and I always have difficulty with this.
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I want to make sure I do it right.
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Yeah, that's a word I always have trouble with.
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The millennium.
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How many of you remember when the clock struck zero on the year 2000, or the clock struck 12 o'clock on 1999 and became 2000? It was a huge deal, right? It's the new millennium.
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Some people thought, well, Jesus is going to return, right? I haven't heard the argument that, well, for God, a day is a thousand years, and Jesus was in the tomb for three days.
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Well, he's going to be gone for three days, and now we're at the third millennium, so Jesus is going to return now.
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I always thought that was kind of a weird argument, but you hear people make all kinds of arguments.
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But the millennium in scripture is found in Revelation chapter 20.
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Revelation chapter 20, it says that there's coming a thousand-year period where the devil will be bound, where Christ will rule, and at the end of that thousand years, there will be a great war where the devil will be loosed, and he and his followers will make war with the saints, and that will be called the Battle of Armageddon, okay? So most of us are familiar with that.
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Where this is my board doesn't easily erase, so I can't just erase it and show you, but where this sort of works out, dispensationalists tend to say, okay, Jesus came here.
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We have the church age.
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There's coming a future moment where the church is raptured out.
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There will be a seven-year tribulation period after the rapture of the church.
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At the end of that, the millennium will begin.
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So you've got the church age, the tribulation age, and then the kingdom age, and the kingdom is not heaven.
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That is the key to dispensationalism when you talk about end times.
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They say the kingdom is not the new heaven, new earth.
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The kingdom is on this earth, and it's the millennium during that thousand-year reign.
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Where often the difficulties arise, I don't teach this by the way, but I mean, I teach it, but I don't believe it.
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I teach it as a system of belief that I don't have.
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The issues with this, for instance, one is because at the end of this kingdom age, there is a war.
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So even though Christ is here on his throne physically for a thousand years, and we are with him physically for a thousand years, not dying, but we are procreating according to this system.
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There is procreation in the millennium because there are unbelieving children who become the minions of Satan who create this war.
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That's where the war comes from.
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It's from unbelieving children of believing saints who are living with Christ, who are immortal because they are living a thousand years.
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It really is a system that takes a lot of imagination.
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Oh, yeah, yeah, Left Behind was built on this system.
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I had all the books, listened to them all, did not read them all, but I listened to all of them.
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They were very entertaining, theologically very wrong on a lot of things.
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A bit entertaining.
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So, but this is the view dispensationally of the end times.
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So the millennium is the focus.
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It's that thousand-year period.
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This is where the Jews, according to some dispensationalists, not all, according to some dispensationalists, during that millennium they will begin to have sacrifices again.
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They'll have a new temple and they'll start sacrificing again.
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So it's sort of a going back to the golden age of Israel during that thousand years.
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I don't even have to draw the covenant position.
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The covenant position is, well, I'll say here, we're at the cross and Jesus comes.
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The end.
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It really is.
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It's just very, very simple.
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Jesus is going to come.
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He's going to separate the sheep from the goats and the sheep will take him to his everlasting kingdom and the goats will go into the lake of fire.
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The end.
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I mean, really, it's just that simple.
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There are a lot more things that you could talk about, but ultimately, because people say, well, if that happens, where's the millennium? In this system, typically, typically, covenant theologians tend to be what's called Amil.
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Amil means no millennium, meaning that the millennium is figurative, not literal.
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And people say, well, the whole Bible is literal.
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Okay.
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Take the whole Bible as literal.
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What parts are absolutely literal and what parts are only half literal? Because when Jesus says, I am the door, pretty sure he didn't have hinges and he wasn't made of wood.
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And you may think, well, you're being ridiculous.
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No, I'm not.
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I'm saying the Bible uses figurative languages.
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So, at what point do we start saying, okay, when we're reading Revelation, there's some figurative language being used here.
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It talks about a dragon.
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And you say, well, Satan is a dragon.
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Well, is Satan a dragon like what you think of as a dragon? How do you explain that? And he talks about the beast rising.
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Here's the interesting part.
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They'll say you have to take it literal and then they'll say the beast rises up out of the sea and he becomes the Antichrist, right? You know, the word Antichrist is not used anywhere in Revelation chapter 13 where the beast is mentioned.
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The word Antichrist is not used there.
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It's assumed.
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And the beast is not a beast.
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He's a man.
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And the sea is not water.
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It's the people and it's Gentiles because Gentiles represent the sea because the sea is boisterous and unruly.
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And by the way, I'm making the dispensational argument.
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Who say you have to take it literally? Because that's not literal.
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They just made a figurative argument.
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That's the same argument that the dispensationalists make.
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You see, nobody.
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Nobody comes to it with absolute literalism.
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You have to look at figurative language.
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It's figurative.
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There are multiple types of literature and scripture.
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There is narrative.
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And how do you determine historic narrative generally? Absolute places and times, specific names mentioned.
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Why do I believe Adam and Eve were real people? Because they have a genealogy in scripture.
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You don't give genealogies to myths.
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Simple, right? You know, I wouldn't give a genealogy to a mythical being.
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But it says Adam and Eve bore Seth and Seth had this child and this child had this child and this child had this child and blah blah blah blah blah.
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That doesn't happen if these are figurative people.
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All right? The Bible says, when Quirinius was governor of Syria is when Jesus was born.
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Well, why mention that? Because it tells us that the story of Jesus's birth is not a myth.
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It happened at a specific time in history.
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During a specific reign of a specific leader, you see.
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All this is important.
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When you go to the Bible, you have historic narrative.
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You have poetry.
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You have apocalyptic literature.
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Do you know what apocalyptic literature means? Apocalypse is where we get the word for revelation.
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People often think apocalypse is the end.
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Typically, that's what it is.
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But apocalyptic literature is revelatory literature.
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Literature that's meant to address something that's coming.
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It's revealing something that's hidden.
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You read the Old Testament and you read the prophets.
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And you tell me that they're not using figurative language.
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They use figurative language when they're talking about the skies being rolled back like a scroll.
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And the moon turning to blood.
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Do you think the moon is going to have hemoglobin? And I don't mean that to be a jerk.
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I'm saying, do you think it's going to be physical human blood? Or that that might be somewhat figurative? I'm not telling you not to believe the Bible.
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I'm telling you that the Bible is trustworthy when it's understood correctly.
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I believe in seven literal creation days.
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I do.
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I believe the Bible tells us that.
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I don't think it gives us any reason not to believe that.
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The only reason why I wouldn't believe in seven literal creation days is because science tells us that the earth took billions of years to be created.
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But guess who told us that? A man by the name of Charles Lyell, who just happened to be the cousin of Charles Darwin.
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Charles Lyell said that it takes rocks this long to deteriorate.
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And because the rocks started this big, and now it's this big, and now we have something called erosion.
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And because we can measure erosion backwards, we can determine how old things are.
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Or because we can measure the erosion of things like carbon and an atom, we can determine how old things are.
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But then somebody else came along and said, but wait, what if you're wrong about the erosion rate? What if there was a catastrophe that caused it to erode a lot quicker, and a lot faster, and a lot shorter amount of time? And because you don't know that for sure, you're having to make a lot of assumptions.
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You see? See, I don't have any problem believing the earth is seven to ten thousand years old.
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I don't know how old it is.
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But I don't believe it has to be any older than that, because that's how I believe we've been here.
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And I believe the earth was created for us.
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So if you want to argue about how old the earth is, that's fine.
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If you want to believe the earth's older than that, I don't care.
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I really don't.
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As long as you don't deny some very foundational things, like the fact that Adam and Eve were real people.
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Because if you don't believe in Adam, guess what else you don't believe in? You don't believe in Jesus, and you don't believe in sin.
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Because sin is a result of what Adam did.
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You see? See, these are all necessary.
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So I don't care how old the earth is, as long as you don't believe, as long as you don't disbelieve in a literal Adam.
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Because disbelieving in a literal Adam, according to the apostle Paul, is disbelieving in the necessity of the cross.
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Because through one man sin entered the world, and death through sin, and death spread to all men, because all men sinned.
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Romans chapter 5 verse 12.
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So my point being is, when we go to the scripture, we read the scripture as it is.
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And when I look at the millennium, what it says, it says Satan is bound for a thousand years, after which he's released for a season where he will make war with the saints.
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Okay, did Satan get bound when Jesus was on the earth? The Bible says he was thrown from heaven.
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Jesus said, I saw Satan fall like a lightning from heaven.
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All right, Jesus said that.
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Now, is he bound completely? No, because he is doing work on the earth.
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But is he in control? No, he's limited.
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According to the book of Job, he's always been limited, but he's limited because we are able to preach the gospel freely.
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We're able to believe, we're able to trust, we're able to know Christ.
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Now, I do think there's coming a day before Jesus returns, when he may be released.
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And that's where I get my doctrine of the coming tribulation.
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There's coming a time where I think things are going to get bad.
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But I don't think we're going to be raptured out before it.
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I think we're going to be there, if we're still alive.
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Because if you read through the tribulation period in Revelation, what do you see? The saints.
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Over and over and over you see the saints.
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People say, no, no, no, the church is raptured out before the tribulation.
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Well, who are the saints? Well, that's Israel.
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See, that's dispensationalism talking.
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Again, there's a lot that could be said about this.
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And if I'm knocking you for a loop this morning, don't leave, Matt.
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Don't leave.
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Come talk to me later.
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But the point is, there's a lot to be considered here.
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I remember years ago sitting in a classroom at First Coast High School, and I was just about to teach a Bible study.
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It was for a school classroom Bible study.
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A lady said, something about the end times.
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And something about the tribulation or something.
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And I said, well, that's one perspective.
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And she goes, that's the only one.
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That's the only one.
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That's the only one.
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What do you mean it's one perspective? That's what the Bible teaches.
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That's what TPN says.
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Exactly.
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I said, well, you got Benny Hinn.
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He agrees.
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No, I wasn't that ugly.
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No, but she said, it's the only one.
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And I said, you're honestly telling me you've never heard any challenge to your position.
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I didn't know there was any.
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I said, that's what's wrong with the church.
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People believe what they've been taught never to be challenged on anything they've been taught.
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Hey, my pastor said it must be right.
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So, yeah, I'm going to challenge you on things.
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I'm going to have you think about things.
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Doesn't matter what your background is.
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My background is simple.
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I grew up in a liberal church.
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I came back and became its pastor.
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This church was liberal for years.
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It's theologically liberal.
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It wasn't Baptist.
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Wasn't even Presbyterian.
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It was Disciples of Christ.
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It was part of the Restoration Movement.
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God has moved here.
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He has brought us to what I would say is a right theology, the right biblical position on a lot of things.
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We're not perfect in any way.
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But over the years, I've had to have everything questioned.
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I've had to have everything be willing.
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Because like I said, I went to seminary.
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My seminary, Southern Baptist Seminary, not the Southern Baptist.
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There's one called Southern Baptist Theological Seminary.
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I went to the Jacksonville Baptist Theological Seminary.
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But in seminary, I was taught, if you don't believe in the tribulation, if you don't believe in pre-tribulation rapture, which we'll talk about next week, if you don't believe in the pre-tribulation rapture, I hope God leaves you here just to prove you wrong.
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And it was very harsh.
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And so my position is simple.
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We don't know exactly how the future is going to work out because we're not God.
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And when we read the scripture about what's going to happen, we need to have some humility.
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Because you know, the people who denied Jesus were the people who thought they knew everything about the Bible, too.
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I need to have some humility, especially when we're talking about stuff that hasn't happened yet.
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So next week, we're going to look at, hey, we got through one half.
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We got through one block.
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We go really slow.
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We're in no hurry.
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But I do want, I want to get to, you'll notice, take it home and read it.
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Read through these blocks because the part down here about amillennialism and postmillennialism and premillennialism, that's helpful.
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That is helpful.
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Hopefully, if you have any questions, you feel free to ask.
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We're done with time today.
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But if you have something you want me to address, email me.
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And I'll address it next week.
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Now the week after next, I will not be here.
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I'll have a substitute.
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And then Mr.
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Lee is going to take, no, I'm gonna be back for a week on the 18th, right? Or what? No.
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Yeah, and then you're taking over.
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The 28th.
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Mr.
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Lee is going to be teaching, giving me a little break from teaching Sunday school.
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I've been teaching for a few months.
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So he's going to give me a little break for a few weeks and he's got a good series ready for us.
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So I'll be here next week.
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Won't be here the week after because I'll be in Maggie Valley.
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Praise the Lord.
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And then I'll be back for a week and then you'll be here.
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Okay.
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Well, I hope you guys are encouraged and not feel like I've kicked you too hard.
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Hopefully that was helpful.
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God bless.