Episode Transcript
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Speaker 1 (00:00):
Welcome to Beyond the
Walls with Jeremy Thomas and
our series on the New TestamentFramework.
Today, the full lesson fromJeremy Thomas.
Here's a hint of what's to come.
Speaker 2 (00:10):
If they're really
gods, give them this test Tell
us what's going to come after.
Tell us what's going to happen.
Then we will know, because thepresupposition is that the only
one who can tell us the future,that one is the true God.
Speaker 1 (00:28):
Engineers,
accountants, mathematicians,
physicists they all love details, minuscule facts that fit
together.
But most of us, we know thedetails are important, but we
don't really have a passion forthe small details of life.
And yet we should, because ourCreator, god, who sits on the
(00:52):
throne of heaven, loves thedetails.
He is intimately concerned withmaking sure all the details are
correct, and we know this fromthe story of the virgin birth of
his son, jesus Christ.
Every single small detail wasimmaculately placed and tied
(01:16):
together to produce one outcome,the only one possible outcome,
the only one possible outcomethat his son would be both the
king of Israel, with thronerights to rule, and a man free
from the curse.
It is in the virgin birth tothe mother Mary, through the
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father Joseph, who was hisadopted father, not his
biological father, that we getall these details working
together.
Today we transition from OldTestament into New Testament,
having reviewed what we neededto know the background for the
setup of this most amazing story, a story that hinges upon the
(02:02):
smallest, most minute of details, and those details lead to
tremendous glory of the king,then the life itself, his death,
and then the resurrection ofthe king.
Speaker 2 (02:26):
So, obviously, we're
going to start with the virgin
birth, the birth of the king,which is a unique birth, and
from there then we'll deal withthe life, death and resurrection
.
As we go through these, I'mgoing to do things a little bit
differently than we did in theOld Testament, because of
(02:47):
something the Lord Jesus Christsays in Matthew 16.
And the way we're going to doit, then, is basically to say
there's three aspects to each ofthese events.
The three aspects that we'lldeal with is, first of all, the
event itself.
What is the historical event?
What transpired?
By the way, there's not fourGospels, just to be clear.
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The earliest church held to oneGospel, just like I do and just
like you do, and so they werenot originally called the four
Gospels, they were called thefourfold Gospel singular,
because there really is not fourdifferent gospels, there's only
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one gospel, right?
So that's just an interestingtidbit from history.
But as we go to the fourfoldgospel Matthew, mark, luke and
John what we find is portrayalsof the event itself.
In this case, the event we arelooking at is the virgin birth.
We also will then look at theresponse to the event.
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In other words, how did humansrespond to the event?
And there's actually a responseto the virgin birth.
And these responses are veryinteresting Initial excitement
as people flock, shepherds flockright to see this lamb of God
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who's been born, but then thatquickly dissipates the interest
as he grows and ages.
It's almost like they totallyforgot about this right.
It just shows you how peoplecan have a great event happen in
their life and then just forgetabout it and not really care
anymore.
So he doesn't really gainprominence after his birth until
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you see him at his baptism byJohn and then moves into his
ministry.
But for over 30 years peoplebasically didn't respond too
well to the birth of the Messiah, did they?
The last part or aspect we'lllook at in each event is we're
going to look at what would havebeen the proper response to the
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event according to the NewTestament fourfold gospel.
How should people haveresponded?
So this approach to the life ofthe king is based on what Jesus
said in Matthew 16, when hesaid to his disciples who do the
people say that I am?
Remember that question?
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And they said well, some sayyou're John.
You know John the Baptist,others say you're Jeremiah or
one of the prophets.
And then Jesus said to themokay, but who do you say that I
am?
In other words, what he waslooking for was a response who
do people say that I am?
And that's the response orquestion that we want to ask
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ourselves who do we say that heis?
Every human being in the worldneeds to be challenged with this
question who is Jesus?
Who do you think he is?
There is who he is and there iswho you think he is, and these
are not always the same right.
So here, when we have theoutreach event, for example, in
a few months, that's kind of myfocus is like who do you say
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that he is?
Who is he?
Why did he come?
What is this whole thing aboutJesus?
Who is the Messiah?
What is this all about?
So people need to make aresponse to that.
And Christ was the Messiahhimself was interested in how
people were responding to him,so he asked the question who do
you say that I am?
And so we will look at that aswe go to each of these four
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events in his life.
Now, the Old Testament hasprepared us for this.
So, by saying this, what I'msaying is that the New Testament
presupposes the Old Testament.
The way that I read the Bible isfrom the beginning to the end.
I don't know which way you readit.
I also read novels this way.
I think I read most books thisway.
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Although my students' papers.
I read the last paragraph firstand then I go to the beginning
and I see if they prove theirpoint, but that's for seminary
papers.
But the way that you normallyread a book is from the cover on
the left side in English to thecover on the right side.
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But modern theologians willtell us no, you read from the
right cover back to the leftcover, and they want us to read
then the New Testament back intothe Old Testament.
And this is not.
First of all, this is not thenormal way of reading.
But they say that the OldTestament cannot be understood
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on its own, that we have to havethe New Testament to explain it
to us, which means that the OldTestament.
Nobody knew anything about whatwas going on.
It couldn't be understood,which means that God doesn't
speak clearly.
That's where you have to end upis that the Old Testament is
not clear.
We can't know what's going onuntil we have the New, and the
New tells us how to interpretthe old.
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That's not the case.
It's true that in the OldTestament they didn't understand
everything any more than youand I understand.
Everything that's going totranspire in the future, let's
say tribulation, even though wehave the books of Daniel, we
have Revelation, we have a lotof Revelation about that future
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time period.
We still maybe have notconnected all the dots perfectly
right.
Even theologians who are honestand I was talking with somebody
before about this today admitthat when the first coming of
Christ happened, you have a lotof prophecies that pointed to
his first coming and theyweren't all entirely understood
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in all their details, but whenit happened it was like, oh,
okay, yeah, and it became superclear.
So the same thing is true forfuture prophecy.
We may not know all the details, but we have what I would say
is a pretty good general sketchand then when these things
transpire, then it'll all kindof fall in place and become very
clear.
So when we study the Messiahand his birth, life, death,
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resurrection, there's a lotabout that in the Old Testament
and that is presupposed by theNew Testament author.
That's why the New Testamentauthors keep saying as Moses
said, as Isaiah said, andquoting the Old Testament over
and over, so that if you don'tknow Isaiah and you don't know
what Moses said, how are yougoing to understand the New
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Testament?
So it teaches us how they readthe Old Testament and therefore,
of course, how we're supposedto read the New Testament.
So when you get to Messiah, alot of what the New Testament is
doing.
Point two here is just bringingthe Old Testament truths
together.
So there's not much new in theNew Testament.
I know it's called the NewTestament.
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It's called that because theNew Covenant in contrast to the
Old Mosaic Covenant.
That's why people have given itthese titles New and Old
Testament, or New and OldCovenant.
But there's really not much newin the New Testament.
There are some new truths, butthe new truths are called
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mysteries and we'll get into themysteries when we get into the
church.
We'll talk about the origin ofthe church, all that growth of
the church.
We'll talk about those asevents in the New Testament.
But all those truths about thechurch are mysteries.
And so today, a mystery is anovel that you read, a mystery
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novel, like whodunit, try tofigure things out, agatha
Christie, sherlock Holmes,whatever, but that's not the New
Testament meaning of the wordmystery or mysterion.
This word means something thatwas kept secret or hidden in God
and is now being revealed.
So there are new truths in theNew Testament that are called
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mysteries, meaning that theywere hidden in God.
So truths about the church havebeen hidden in God since the
foundation of the world, and nowthey're being revealed for the
first time.
So what that means, then, isthat you can't go to the Old
Testament and find the church.
That's the simplest way to saythis.
There's no prophecies about thechurch that there's going to be
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this thing called a church.
Israel didn't know anythingabout a church, and Israel
certainly wasn't the church.
The church is called a mystery,okay, so it's just something
completely hidden.
That's why, if you look athistory from the Old Testament
point of view and you're justreading the Bible, you'll see
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you know creation fall the flood, you'll see the Tower of Babel
right, and then you'll seeIsrael, israel, israel, israel,
and you'll see all theseprophecies about Israel and
their kingdom being restored.
And then, when the Messiahcomes, he says John says, repent
for what is at hand the kingdom.
And that's exactly what theyexpected is the kingdom to come
right.
And yet the kingdom doesn'tcome because the nation rejects
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him, right?
And so, from a human point ofview, the kingdom is put on hold
, so to speak, as far as itsarrival in history.
And then you have this newthing begin, and that's the
mystery doctrines.
They all relate to the church,because from the Old Testament
point of view, that's not there,it doesn't exist.
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And yet most theologians todaywill tell you, yes, that either
Israel is the church or thechurch is a continuation of
Israel.
And they will all tell you, ifthey don't hold to our vantage
point, that the church is eitherin the Old Testament and not
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recognized, or in the OldTestament but just not realized.
And these are word games.
I wrote an article on thisyears ago, published in
Theological Journal, about themeaning of the word mysterion.
And it doesn't mean not realize.
And it doesn't mean notrecognize, it means not reveal.
It's not there.
But these theologians aretrying to get the church and
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Israel together.
They don't like this churchthing being separate from Israel
.
But that's the meaning of theterm mystery.
It's something that was totallysecret.
You could not access it becauseit was hidden inside God.
It's not hidden inside the OldTestament Bible.
It's hidden inside God and herevealed it when he wanted to.
So, as we get startedunderstand that there's not a
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lot new in the New Testament,but there will be new truths,
and these are called mysterytruths.
Okay, there are three reasonsfor the virgin birth.
Now, why do we have to go intothis?
Well, because with the rise ofGerman rationalism in the 1700s,
theologians like Schleiermacherand others somehow these are
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the first people that ever had abrain and figured out that
Jesus was not born of a virginso they began to promote this
and this became liberal theology, people who did not hold to the
conservative traditionaldoctrines.
Things like the virgin birth,the deity of Christ, the
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resurrection, the bodilyresurrection of the dead these
were all just spiritualized orperipheralized, just put on the
periphery and not considered tobe important.
In fact they're consideredthings to be kind of mocked and
maybe even apologized for.
So we have to address thesebecause many, many scholars
going back the last over 200years now and denominations
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today reject the virgin birth.
Every denomination that existstoday has liberal branches, and
they're not all.
Some are also conservative, butthey all have liberal branches
today.
So, if you ask me, well, what dothe Presbyterians believe?
Or what do the Episcopalsbelieve?
I'm going to say I don't know,it just depends on which one you
go into, but a lot of them aredefinitely liberal.
I don't know, it just dependson which one you go into, but a
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lot of them are definitelyliberal.
So we have to back up and askourselves okay, are there any
biblical reasons for the virginbirth?
So I'm going to be in the nextfew weeks talking about the
three lines of evidence orreasoning for the virgin birth,
the first of which is prophetic,the second of which is legal.
There are legal issues with therighteousness of God and there
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are spiritual issues.
So today, the propheticnecessity of the virgin birth.
Let's turn to Isaiah 41.
Isaiah 41.
Here's the thing about prophecyand God.
Prophecy is just for sake of abetter definition, lack of a
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better, just history in advance.
Right, it's history being toldto you in advance of it actually
happening.
The presupposition is that ifthere's some prophecy, if
somebody can tell you history inadvance, the only one who could
tell you that is God.
So the Old Testament puts thischallenge to the false gods In
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Isaiah 41, we'll look in verse22.
The Lord says Let them.
Bring forth and declare to uswhat is going to take place.
As for the former events,declare what they were.
In other words, give the trueinterpretation that we may
consider them and know theiroutcome, or announce to us what
is coming.
Declare the things that aregoing to come afterward that we
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may know that you are what God.
Declare the things that aregoing to come afterward that we
may know that you are what Gods.
If you're really a god, if thesepagan gods are really gods say
Milcom or Asherah, whoever, baal, whatever if they're really
gods, give them this test.
Tell us what's going to comeafter.
Tell us what's going to happen.
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Then we will know, because thepresupposition is that the only
one who can tell us the future,that one is the true god.
And so god says give them thistest.
Can they tell the future?
And of course they can't.
Okay, verse 24 behold, you're ofno account.
Your work, work amounts tonothing.
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He who chooses you is anabomination.
You know, you who worship idols, you know you're worshiping a
false God, someone you justcreated.
So there's a principle here,and that principle in Isaiah 41,
22 to 24, is that only the trueGod can predict what is coming
in the future, and that's I mean, that's why we worship the
triune God of the Bible, right?
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One of the reasons?
It's because he knows thefuture and what he has declared
has come to pass.
So we can expect that otherthings that he's declared that
are still future will also cometo pass.
So that's the principle thatunderlies the prophetic
necessity of the virgin birth.
So let's look at some of thepredictions that the Messiah
would be born of a virgin, firstof all by turning to Genesis
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3.15.
Now this is known as theProto-Evangelium.
Proto means first evangelismfor gospel.
So the first gospel, or thefirst good news, it's after the
fall of man.
So God at that point brings insome good news.
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This is the first time the goodnews is proclaimed and it's in
the context of the curses uponthe woman and the man and the
serpent and all that.
And so notice it's snuggledinto the curses.
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But that's good news, right?
That's what we need to know.
In spite of the curse, there'sstill good news.
So in verse 15, the Lord saysand I will put enmity between
you, he's speaking to theserpent.
Verse 14, speaking to theserpent, so between you, the
serpent and the woman.
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So this is a conflict betweenSatan and the woman, eve, and
between your seed, that's theserpent's seed, and her seed
seed, that's the serpent's seedand her seed.
And then it says he, he shallbruise you on the head, meaning
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her seed right, her seed is thehe and it's a singular, it's
masculine.
He shall bruise you on the headand you, the serpent, shall
bruise him on the heel.
So this verse gets a lot ofattention, of course, among
scholars, as to the meanings ofall these things the serpent,
you know the seed, you know thebruising on the head, the
bruising on the heel, what allthis signifies.
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But basically, what'sinteresting is that there's this
conflict between the serpentseed and her seed, and the
question, question is well,who's the seed?
I mean in a general sense, bythe way, this word seed is zera
in the Hebrew.
It's a collective noun, and acollective noun can refer to one
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or it can refer to many.
It's, as I've used the wordbefore, deer.
Deer is a collective nounbecause you don't say deers If
you're talking about more thanone deer.
You still say deer.
So you have to have somecontext to know if you're
talking about just one or awhole field of deer, it's a
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collective noun, this usage herein general, of course, the
offspring of the woman Eve.
It's said in a few verses thatshe's the mother of all living.
It says that in verse 20.
So in a general sense, allbelievers are her seed.
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Sense, all believers are herseed, just as the seed of the
serpent, that's all unbelieversand probably also inclusive of
demons and things like that Hisoffspring, so to speak.
But that's general, because ifyou look at the immediate
context of verse 15, right afterhe says between your seed and
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her seed, it says he, is he morethan one or is it just one?
It's just one.
So the specific meaning of seedhere ultimately really is the
Messiah, right, it's the onethat will come forth from the
woman who will defeat theserpent.
The serpent, of course, canbruise the heel or batter the
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heel.
The Hebrew means like abattering of the heel.
It could render you where youcouldn't walk.
It's not something to be takenlightly.
But the position of the heel ofa human over a serpent, we're
in the superior position, right,we can crush the head of the
serpent and defeat it totally.
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So there's a lot of imageryhere being used, with the
natural imagery of just a humanand a serpent and it's looking
forward, ultimately, to theMessiah right who will defeat
Satan, but in the process Satanwill injure, so to speak, the
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Messiah.
So some have looked at this andsaid, and I agree, that this
actually does hint at the virginbirth, and the reason is
because they say that the womanhas a seed and that throughout
the rest of the Old Testamentfor example, I think it's
Genesis 36 or 38, where Onanspills his seed, seed is usually
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ascribed to a male, like it's aterm for sperm, and they say
well, you know, a woman doesn'thave sperm, and we all know that
.
I'm just using modernterminology to convey this
concept.
But somehow a woman is going tohave a sperm and the point is
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to hint at or foreshadow or lookforward to the idea of a virgin
birth, even here in the firstgiving of the good news, the
proto-evangelium.
But it's really only a hint.
It's really only a hint.
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Okay, it's not super clear.
So I make the point, but I makeit with some reservations.
Okay, now let's go to thesecond major passage on the
virgin birth, and this is isaiah, chapter 7.
By the time we get done withthis, this is a a I hope you'll
see, every time I go throughthis I actually see it better.
So I realize there's there'sover years of going through
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these passages, there's so muchmore to gain from this than what
you might see at first.
Isaiah seven.
Isaiah 700 plus years beforethe Messiah was born, and this
is a very difficult passage.
The Messiah was born, and thisis a very difficult passage, but
I'm going to try to make it assimple as I can.
There's a situation happeningbetween the northern kingdom of
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Israel and the southern kingdomof Israel, known as Judah.
We notice in verse 1, it cameabout in the days of Ahaz, the
son of Jotham, the son of Uzziah, king of Judah that Rezan, the
king of Judah, whose name isAhaz in verse 1, has two kings
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who are allying against him.
These two kings are Rezan, whois the king of Aram, and Pekah,
who is the king of Israel.
They allied against the king ofJudah and, of course, you read
of this in the end of verse 1.
It says that they went up toJerusalem to wage war against it
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, but they could not conquer it.
Now, when it was reported to thehouse of David Now that's an
interesting phrase, right, houseof David We've studied in the
Old Testament Davidic covenant.
Right, god made a covenant withthe house of David, so remember
that because that's going tocome back several verses later.
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House of David this isn't justabout Ahaz, that king of Judah.
He's part of the house of David, he's in David's line, but he's
part of the house of David.
He's in David's line, but he'snot the whole house of David,
he's just the representative atthat time.
So when it was reported to thehouse of David saying the
Arameans have camped in Ephraim,which is northern Israel, his
heart and the hearts of hispeople shook as the trees of the
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forest shake with the wind.
So was he scared?
Yeah, he was shaking in hisboots.
Ahaz is worried that thisalliance between Pecah and the
northern king of Israel I'msorry Rezan and the northern
king of Israel, pecah, that well, they're going to get
slaughtered.
So yeah, he's shaking in hisboots.
And then, verse 3, the Lord saidto Isaiah go out now to meet
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Ahaz, the king of Judah, you andyour son Shear-Jashub.
Now, that's very interesting totake your son along.
Don't forget that son, becauseGod tells him to take the son.
There must be somethingimportant about this son.
He says take him, go out and atthe end of the conduit of the
upper pool on the highway to theFullersfield, and say to him,
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say to King Ahaz, take care, becalm, have no fear, do not be
faint-hearted because of thesetwo stubs of smoldering
firebrands.
Who are the two stubs?
Well, it's these two kingsright that have allied against
him Rezan, the king of Aram, upRezin, the king of Aram, and the
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son of Ramaliah that would bePekah.
Don't be afraid of these twokings, nothing's going to happen
.
Verse 5, because Aram withEphraim, which is Israel, the
son of Ramaliah, has plannedevil against you, saying let's
go against Judah, let'sterrorize it, let's make for
ourselves a breach in its walls,let's set up the son of Tabeel
as king in the midst of it.
So these two kings who'veallied want to knock off Ahaz,
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right, and they want to set inhis place another king named
Tabeel.
This isn't that difficult tounderstand.
This is politics.
We want to put a guy in officewho will do what we want.
Ahaz won't do it.
Let's put Tabeel in.
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Tabeel will do whatever we want.
That's basically what we havein presidential elections.
That's really all it is Otherpeople wanting to get their will
done through a certainindividual, so they get these
guys to be presidents, whatever.
Okay, nothing new under this.
This has been going on forcenturies and centuries and
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millennias, and millennias.
It's about holding power andputting people in places of
power that are really justmostly pawns, frankly, but they
make everybody think this guy'sreally important.
I would downplay its importancein the real world.
So let's go against Judah andterrorize it and make for
ourselves a breach in his walls.
We'll set up the son of Tabeelas king in the midst of it.
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Thus says the Lord God, youdon't have to fear.
This is what they want to do.
Verse 7, the end of it says itshall not stand, nor shall it
come to pass.
Does King Ahaz of the house ofDavid have anything to worry
about?
No, now the interesting thingis the reason.
It's not just because God saidso.
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It's because God made acovenant with the house of David
verse 2.
And God's not going to allowhis covenant to be broken
because it's his word.
So this isn't going to happen.
He's going to protect the houseof David.
He's going to protect King Ahaz.
Verse 8, for the head is anexplanation, for the head of
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Aram is Damascus, that's thecapital city of Aramea and the
head of Damascus is Rezan.
That's the king.
And now, within another 65years, ephraim, that's Israel,
will be shattered.
That means Ephraim, which isnorthern Israel, will go into
exile to the Assyrians.
So there's no longer a people.
They're a scattered people, nota separate nation.
In verse 9, and the head ofEphraim is Samaria.
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That was the capital of Israel,and the head of Samaria is the
son of Ramaliah, who was Pekah.
That was their king.
He says if you will not believe,king a has, if you will not
believe my word, you surelyshall not last.
In other words, your kingdom,the southern kingdom, will also
go into exile, just like thenorthern kingdom is going to do
in 65 years.
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Right, if you will not, whatbelieve?
And look, I always tell peoplewhat does god want?
One thing hebrews 11 sayswithout faith, it's impossible
to please god.
What does god want from you?
He wants you to respond to himwith faith.
That's it.
Believe the gospel, believe hispromises.
That's what he wants, that'swhat he's looking for.
Trust him.
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So if you don't trust him, hesays, you surely shall not last,
your kingdom will go into exiletoo.
Then the lord spoke again toahaz, that's the king of Judah,
and he said something veryinteresting.
Think if God said this to youAsk a sign for yourself from the
Lord, your God.
Make it deep as Sheol or highas heaven.
Just ask whatever you want.
Make the earth go out and goaround Pluto and come back.
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And go around Pluto and comeback.
Ask whatever you want.
Anything, bring me to the thirdheaven, ask it.
It's an open-ended offer.
Anything in the world that hecan ever dream of, the Lord says
ask for it as a sign, as a signof what?
That the Lord's word is true.
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It should be believed.
Right, but notice verse 12.
But Ahaz said I will not ask,nor will I test the Lord.
I'm not going to test the Lord.
I'm pious.
We're not supposed to test him.
He's trying to come off asspiritual.
He's not spiritual at all.
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What did the Lord say at thebeginning of verse 11?
Ask A sign, ask.
What does verse 12 say?
Ahaz says I will not ask.
That's called what Disobedience?
It's called disobedience.
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The guy's not spiritual at all.
The guy's just disobedient tothe Lord.
So I'm not going to ask theLord.
Disobedience, verse 13.
Then he said this is the Lord.
Listen now, o house of David.
So who's he addressing?
Is he addressing the king or ishe addressing the whole house
of David, whole house of david?
So who's he addressing?
Is he addressing the king or ishe addressing the whole house
of david?
Whole house of david?
(31:50):
He's not just addressing ahazanymore.
Listen, oh, house of david.
By the way, whenever you havethat listen it's behold.
And with a participle down, alittle later in the verse, it's
talking about something futureis going to be coming.
Okay, listen now, oh, o, houseof David.
Is it too slight a thing foryou to try the patience of men
(32:12):
that you will now try thepatience of my God as well?
So Ahaz is testing God'spatience, right, being
disobedient.
Therefore, verse 14, and this isthe famous verse, right, this
is what we all know virgin birth.
Everybody knows this verse.
Therefore, the Lord himselfwill give you a sign.
You know you won't ask for one,so here I'm going to give you
one.
Behold, a virgin will be withchild and bear a son, and she
(32:36):
will call his name Emmanuel.
He will eat curds and honey atthe time.
He knows enough to refuse eviland choose good For before the
boy, will know enough to refuseevil and choose good For before
the boy will know enough torefuse evil and choose good.
The land whose two kings youdread will be forsaken.
Hmm, this is where it gets justtotally confusing.
Now wait a minute.
(32:57):
I mean, all of us say, well,the virgin birth.
This verse 14 is talking abouta virgin birth.
It's a sign, right, but we knowIsaiah was over 700 years
before the virgin birth.
How could this be assigned toahaz?
It didn't happen in hislifetime, did it?
So the big struggle here is tounderstand how there is a sign
(33:19):
for ahaz here.
The first thing to notice inverse 14 is who is the sign for?
Well, it's actually in verse.
Is who is the sign for?
Well, it's actually in verse 13.
Who is the sign for?
House of David?
This sign that he's about totell us in verse 14 is not for
Ahaz, it's for the whole houseof David, and that's why, when
(33:44):
it says in verse 14, therefore,the Lord himself will give you a
sign that that word you, I knowyou may not know Hebrew, but do
you think it's a singular or doyou think it's a plural?
It is.
It is a Hebrew plural.
It is plural because it's forthe whole house of David, it's
not for the single person, ahaz.
(34:05):
So in the midst of this, goddecided to give a sign to the
whole house of David, and thatsign is behold, and there's our
word that looks forward.
A virgin will be with child andbear a son, and she will call
his name Emmanuel, which meanswhat?
(34:27):
God with us.
We learned that from earlier inIsaiah, right, isaiah 9.
Emmanuel, god with us.
This is not his name.
Okay, this is a title.
Just like in Isaiah 9, a childwill be born, a son will be
given.
He will be called WonderfulCounselor, mighty God.
(34:47):
Again, those are not names,those are titles.
The Messiah holds many titlesand these titles declare his
character or characteristics.
So here's one Emmanuel.
It's a title and it means Godwith us.
So who is the child who is born?
(35:08):
Well, he's God, but he's alsoman and he will be dwelling with
man.
So, god with us.
Emmanuel, now, that's a signfor the whole house of David.
(35:32):
House of David, now, verse 15,.
He will eat curds and honey atthe time.
He knows enough to refuse eviland choose good.
For before, the boy will knowenough to refuse evil and choose
good.
The land whose two kings youdread will be forsaken.
The timing is given of thisprophecy by the end of verse 16.
By the time the boy knows howto refuse evil and choose good,
the land whose two kings youdread will be forsaken.
Who's the boy?
(35:55):
What boy is he talking about?
Whoever this boy is, he can'tbe jesus, because jesus is over
700 years later.
And this is a sign to King Ahazhere, because it shifts to
verse 16, to you in the singularyou.
The land whose two kings yousingular, you, ahaz dread, will
(36:18):
be forsaken.
That one's singular, well, theonly other boy in the story
happens to be this boy back inverse 3.
Do you remember that kid?
I said don't forget this boy.
The Lord said, isaiah, I wantyou to go out to meet Ahaz, you
and your son Shear Jasher.
Apparently he was a littlebitty boy.
I was two or three years old.
He couldn't choose right fromwrong yet.
(36:41):
But before that boy would beable to choose right from wrong,
by that time the land of thosetwo kings would be forsaken.
So they didn't have to worry.
So here's what's going on.
Two prophecies, okay, andthey're butted up against one
another.
The one in verse 14 is aprophecy of the virgin birth of
(37:03):
the Messiah, what we call a farprophecy, because the word
behold looks to the future witha participle looks to the future
.
We call that a far prophecy.
But then the one in verse 15and 16 is a near prophecy to
Ahaz.
So you got a prophecy to thehouse of David, you plural,
verse 14.
Then you got a prophecy forAhaz, verse 15 and 16, singular,
(37:25):
near prophecy.
This is a common feature of OldTestament prophecy you will
have two prophecies and ifyou're just reading the Old
Testament they sound like in thesame time frame because they're
butted up against one another.
But as time unfolds, as historyprogresses, you find out that
one was a near prophecy and theother was a far prophecy.
(37:46):
The grammar just helps andreinforces this the plural, the
singular that show that there'stwo separate signs.
So Shear Jashub is the son inverses 15 and 16, who's assigned
to Ahaz, but the virgin withchild that is assigned to the
whole house of David, of one whowill be born, and the sign
(38:12):
there is a virgin.
Now this is picked up byMatthew right In the Gospel of
Matthew and he uses it tointerpret Isaiah and say Jesus
is born of a virgin.
The Christians in the earlychurch and down through the
(38:33):
Middle Ages used this againstJews throughout Europe.
They would say Jesus has to bethe Messiah because Jesus is
born of a virgin.
Isaiah 7 says he would be bornof a virgin.
Isaiah 7 says you would be bornof a virgin.
And by the time you get to theMiddle Ages, there is a
theologian among the, a rabbiamong the Jews named Rashi.
(38:55):
You may have heard of him andhe didn't like this argument
because it's a powerful argument.
Basically, the argument kind ofwent like this If you look at
the Hebrew text, you've got thisword here virgin, it's Alma.
Okay, alma, I've got it here inthe paragraph.
It can mean young woman.
(39:19):
But here's what's interestingBefore Christ, 250 years before
Christ, the Jews translated theHebrew Bible into Greek because
many of them didn't speak Hebrew, so they wanted a translation.
The Jews translated the HebrewBible into Greek because many of
them didn't speak Hebrew, sothey wanted a translation.
All the Jews could read, sothey translated the Bible into
Greek.
When they got to the Hebrewword Alma in Isaiah 714, they
translated with the Greek wordParthenos.
The Greek word Parthenos alwaysmeans virgin.
(39:47):
That means that Jews 250 yearsbefore Christ believed that what
Isaiah 7, 14 was predicting wasthat the Messiah would be born
of a virgin right.
And that's why, when you get toMatthew, chapter 1, matthew
quotes Isaiah 7, 14 and says,hey, this is all solved by the
virgin birth.
And he uses Parthenos, justlike the Septuagint did.
(40:09):
By the time you get to Rashi, athousand years after Christ,
the Jews are tired of dealingwith this argument from the
Christian.
So what Rashi says is no, no,no, no, no.
It means a young woman.
It's not a virgin means a youngwoman.
(40:32):
It's not a virgin.
Now Rashi also admitted thatmany Jewish scholars of his day
made the usage of Alma in Songof Solomon 1, 3, and 6, 8, and
Isaiah 7, 14 refer to a virgin.
So even in his interpretationthat this is just a young woman
was novel and all he wasinterested in was fighting
(40:54):
against the Christians anddisproving their arguments from
Isaiah 7.14.
So this is pretty wellestablished that the prediction
is actually of a virgin birth.
Now that's very interesting,but it's not interesting enough.
Go to Jeremiah 22.
(41:16):
The problem is, gentiles aren'tinterested in the complexities
of the Bible, they just wantsimple stuff.
But Jews are very interested inthese types of things.
Everything has to work out.
If you think physics iscomplicated.
You haven't even gotten intoanything yet.
The Bible is very, verycomplicated.
(41:39):
The reason is because God iscomplicated, much more
complicated than any physicist.
So, jeremiah 22, verse 28, andI discussed this a couple weeks
ago, let's discuss it again.
You've got the line of David.
Right Down through this line.
You've got a covenant, and Godis going to make sure that one
from the line of David rules andsits on the throne of David and
(41:59):
prospers and rules over thewhole world.
Right, if we don't have that,what do we have?
So, verse 28, here's one of theguys that was in the line of
David, king Keniah, also knownas Jeconiah, and the guy was not
so good.
So is this man, keniah, adespised, shattered jar, or is
he an undesirable vessel?
(42:21):
Why have he and his descendantsbeen hurled out?
They'd been kicked out of theland.
They're now in exile to Babylon.
Why have they been cast into aland they had not known?
Oh, land, land, land.
Now, he's not talking to theland, he's talking to the people
who are supposed to be in theland right, the southern kingdom
of Judah.
He says hear the word of theLord.
This is always the message,guys.
(42:44):
This is always a message hearthe word of the lord.
And what's the proper response?
Live by faith, and that's it.
If you get that, if you don'tget anything else in the
christian life, and you justfollow that, hear the word of
the lord, and you do that everyday and you live by faith.
Guess what?
I promise you're going to beokay.
So this is what they needed todo listen to the word of the
lord.
Verse 30 thus says the lord solisten, write this.
(43:06):
Write this man, coniah, down,childless, a man who will not
prosper in his days, for no manof his descendants will prosper
sitting on the throne of Davidor ruling again in Judah.
That sounds really bad, becauseGod made a covenant with the
house of David through the lineof Solomon and that line came
down to this guy, coniah.
(43:28):
And God has now just cursedConiah and he said if you have
any descendants who come fromyou, they will never, ever, ever
sit on the throne of David andprosper and rule again in Judah
ever.
It sounds like God just X'd outhis Davidic covenant.
That's what it sounds like andthat is what you're supposed to
(43:49):
be thinking.
The question at this pointbecomes how in the world is God
ever going to resolve this?
He made these covenant promises.
Now he's just X'd out the linefor these throne rights so that
anybody who comes through thisline cannot sit on the throne of
David.
So which is it?
How does history get resolved?
(44:10):
Turn to Matthew, chapter 1.
One of my favorite verses isthe very first verse in the New
Testament and the first chapter,because what's about to happen
here is very, very, veryinteresting.
We notice in verse 1 that thisis a genealogy right, no
(44:35):
complications, the record of thegenealogy of Jesus, the Messiah
.
Notice, the first personmentioned after the Messiah.
Who is it?
David, most mentioned guy inthe chapter.
I think he's mentioned sixtimes or so in this chapter, so
he's obviously a very importantperson in this chapter.
(44:56):
Who's the second personmentioned after David, the son
of Abraham?
So we've got the Davidiccovenant right and we've got the
Abrahamic covenant and theseare all definitely connected to
the Messiah, verse 1.
Then he starts to give thisgenealogy.
Okay, and it's in three groupsof 14 people, each David's name
(45:17):
in Hebrew, no vowels.
So DVD.
Everybody says I know what thatis.
You stick it in the machine andyou watch the movie.
But no DVD and each letter hasa numerical equivalent D is four
, v is six, the last D is four.
Four plus six is how much?
Ten plus four more Fourteen, wegot three groups of fourteen.
Who is the key?
(45:38):
David DVD.
He's the key to this wholegenealogy.
But that line was cursed, right?
That line was cursed throughConiah, right?
So you know that from the OldTestament.
Because you're a Jew, now youknow the Old Testament as well
as a Jew, right?
Well, maybe not, but you'regetting there.
(46:00):
Okay, we're getting there.
So let's start at verse two.
Abraham was the father of Isaac.
Watch this.
It's gonna say father over andover.
The word that's used over andover is father, father, father,
abraham, father of Isaac, isaac,father of Jacob, jacob, father
of Judah and his brothers.
Judah, the father of Perez andZerubbabel Tamar.
She wasn't a very goodcharacter, but look, she's
thrown in the line of Christ.
She deceived her father so youcan have a child through her.
(46:24):
Not exactly your model lady,okay, but there she is, right in
the line of Christ.
Perez, the father of Hezron.
Hezron the father of Ram, ram,father of Abinadab, abinadab,
father of Nashon.
Okay, it goes on and on.
Father, father, father.
Now you got Boaz by Rahab.
Oh, rahab, she got in the lineof Christ.
(46:47):
How'd that happen?
How'd a harlot get in there?
Well, you know, because God'ssaying something right.
Boaz the father of Obed by Ruth, there's a Moabite and Obed the
father of Jesse.
And then it says Jesse thefather of who?
David?
And look what it calls him theking.
That must be really important,because it didn't say that about
anybody else and it's about him.
(47:13):
It's really about David.
It's about David, the Davidiccovenant, it's about David and
his throne rights.
That's what this is all aboutthrone rights.
So David is the father ofSolomon.
Now, that's very important.
You would underline Solomonhere, because when God made the
covenant with David, he madesure that the next person who
sat on the throne was Solomon.
Right, david had a lot ofdifferent sons, but the covenant
(47:37):
was going to be to Davidthrough Solomon's line, not
through any of David's otherlines, just through Solomon's
line.
And then it says Solomon byBathsheba and everybody goes.
Are you kidding me?
You know her.
She's not exactly the model ofmodesty, right?
(48:02):
I think people go.
I I think, I think this is someof the reason why these are in
there people like rahab orbashivis, people, people go.
Well, in the old testament theygo well, I'm not.
I'm not a harlot or immodest,and and I think what god is
saying is like get over yourself.
I use these people becausethese are the people who had
(48:23):
qualities I wanted to bring intothe line of my Messiah.
And it's reminding us that youknow we're all sinners.
You know you're not better thansomeone else.
I don't care what they did.
You know you did your stuff,they did their stuff.
Okay, you're all sinners.
God can use this to bring aboutsomething tremendous.
So these people get into theline of Messiah, so David,
(48:46):
through Solomon, and it keepsgoing So-and-so's the father of
so-and-so, so-and-so's thefather of so-and-so.
We come all the way down toverse 12.
And we just read about this inJeremiah 22.
After the deportation toBabylon, who's the guy mentioned
?
Jeconiah?
If you knowation to Babylon,who's the guy mentioned Jeconiah
(49:06):
?
If you know your Old Testament,you read this.
All you can think about isJeremiah 22, 30.
All you can think about is thatthis guy's line is cursed and
nobody from this line canpossibly ever sit on the throne
of David and rule and prosper.
Right, do you agree with me?
Do you agree with God, that ifsomebody is listed at the end of
(49:27):
this line or after this guy,jeconiah, they have no right to
ever sit on the throne and ruleGood.
Because you agree with God,that's exactly right.
So let's see what happens.
So-and-so's father, you know,he's the father of she ltl.
She ltl.
The father of the rubble.
It goes on and on and on.
(49:48):
You get down to verse 16 andhere's what it says jacob was
the father of joseph, thehusband of mary, by whom jesus
was born, who is called messiah.
Notice how it does not sayJacob was the father of Joseph,
(50:08):
who was the father of Jesus.
It doesn't say that, does it?
It says that Joseph was thehusband of Mary and that Jesus
was born by her.
Okay, if Jesus was born ofJoseph, if Joseph is the father,
(50:31):
then Jesus is under the Coniahcurse, right, and he can't rule
and reign then.
But this verse indicates thathe's not.
Then the question becomes whyin the world did you put this
long genealogy here, just so Icould find out that he's not?
Then the question becomes whyin the world did you put this
long genealogy here, just so Icould find out that he's not in
that line?
He's about to answer thequestion.
(50:53):
He has done all this as a setup.
He said look, this is a cursedline.
This is a cursed line.
Joseph is the line you know.
But could he exercise thronerights?
No, because he's a naturaldescendant of jeconiah, he
couldn't rule.
So we come to the answer andthe solution in verses 18
(51:16):
through 23.
Now, the birth of jesus christwas his fault, because
everybody's saying well, okay,well, who was his father?
If joseph's not the father, mar, well, who was his father?
If Joseph's not the father,mary's the mother, who's the
father?
That's what we all want to know.
Now, the birth of Jesus Christwas as follows when his mother,
mary, had been betrothed toJoseph.
So they're basically engaged,but it was legal, betrothal or
legal engagement.
(51:36):
They were considered married,they were considered husband and
wife, but before they cametogether, so no formal wedding
yet and they had not consummated.
Right, it says she was found tobe with child by the holy
spirit.
So now we know how the childgot in her.
Okay, it wasn't by joseph, itwas by the holy spirit.
Right, and joseph, her husband,because it was a legal
(51:58):
betrothal, being a righteous manand not wanting to disgrace her
, he planned to send her awaysecretly.
He says well, I mean, it'sobvious that she's cheated on me
, she's pregnant, I mean.
But I'm a righteous man, Idon't want to make this public.
I love her, so I'm going to puther away secretly.
He was a great guy, but when hehad considered this, behold, an
(52:19):
angel of the Lord appeared tohim in a dream, saying Joseph,
son of David.
Notice, it says who Son of who.
David, make sure we know.
Oh, don't forget David.
Okay, this is the Davidiccovenant, this is the Davidic
line.
Joseph, son of David, do not beafraid to take Mary as your
wife.
Now, why is the angel soinsistent that he marry her?
That's another question.
Like who cares?
(52:39):
I mean, she's got the baby inher.
If she has the baby, it's goingto be the Messiah, right?
That's what everybody says.
And it'll sit on the throne ofDavid and rule.
No, no, he will not just sit onthe throne and rule just
because he's born of a virgin.
That is not true, that's a lie.
It cannot possibly be.
This guy has got to marry her.
That's why the angel'sintervening here.
(53:02):
Why does he have to marry her?
Because he has throne rights,because he's from the house of
David and he can give them tohis adopted son legally under
the Mosaic law, but at the sametime not be the father and get
him under the curse.
But he has to give him thethrone rights and he has to do
(53:28):
it through adoption and there isno other possible way that I
know of as a human.
I'm sure god knows all thingsand could do it other ways
possibly.
But he has to marry this girl,okay, because that's where he's
going to get his throne rightsfrom.
That's why this is sointeresting.
I mean, verse 20 is one of themost interesting verses in the
Bible.
Okay, joseph, son of David,don't be afraid to take Mary as
(53:52):
your wife.
And then he explains whyBecause the child who's been
conceived in her is of the HolySpirit.
She didn't cheat on you, okay,so this is a sound situation.
Verse 21, she will bear a son.
You shall.
You, as the father, josephshall call his name Jesus.
Why?
Because that name means he willsave his people from their sins
.
Right, he will save.
(54:12):
Now, all this took place.
To there we go.
All this took place to fulfillwhat was spoken by the Lord
through the prophet.
And then he quotes where Isaiah7.14.
You've got the Jeremiah 22passage here in Coniah, in verse
12.
You've got Isaiah 7.14 in thispassage, in verse 23.
(54:33):
Matthew's bringing all thistogether, like I've tried to
bring together, for you to seethat, first of all, if Jesus is
born in this line, in thisgenealogy, he's cursed Okay, but
how did God solve it?
This thing called the virginbirth.
And the liberals say, theliberal churchmen, the liberal
theologians, the liberaldenominations say, ah, it
(54:53):
doesn't matter, virgin birthdoesn't matter.
Well, if that's the case, andit doesn't really matter, throw
this away, throw the God of theBible out, because all this
complexity and things that hedid in history don't matter.
(55:14):
Why even go to church if you'regoing to go to a church that
believes that kind of trash?
That is nonsense and there's nohope and there's no certainty
of God's promises or God'scovenants ever coming to pass.
If the liberal church is right,it's just a waste of time.
Go do something else Eat, drinkand be merry, for tomorrow we
(55:36):
die.
But this book is so technicaland so true and so right that he
worked it out around the kunaicurse to get joseph to be able
to give his throne rights tojesus by way of adoption.
And the story is still not evenover, okay.
So behold verse 23 the virginshall be with child, shall bear
a son, and they shall call hisname emmanuel.
(55:57):
So isaiah 7, 14 the farprophecy is fulfilled through
mary.
She was a virgin.
The Holy Spirit placed thechild within her.
Joseph named the son and bydoing so formally adopts him and
thereby transfers throne rightsto Jesus.
But Jesus is not naturaldescendant of him, so he can
(56:18):
rule and reign on the throne ofDavid.
Thank the Lord.
Okay, he just saved history inthis moment.
I mean this, totally savedhistory.
The virgin birth is a criticalpoint.
If this hadn't happened, it'sover.
Satan already won.
It's over.
All this has to work, justright.
So Joseph awoke, okay, kept hera virgin until he gave birth to
(56:39):
a son called his name Jesus.
Great Luke 3, last one, wewon't stop here, luke 3.
This one is another genealogy,but I argue that this is Mary's
genealogy.
So in Matthew I say is Josephand this one is Mary.
(57:02):
Now look at verse 23, 3.23, thefirst verse in the genealogy
here.
When he began his ministry, itsays Jesus himself was about 30
years of age.
It says being, as was supposed,the son of Joseph.
Right, being as was supposed orthought.
(57:25):
You know, people thought, well,that's Joseph's son.
But it's kind of statedenigmatically right, like well,
was he?
No, he wasn't.
But people kind of supposedthat he was, maybe, but it
wasn't clear.
And then it starts giving alist of people, but you'll
notice it never says so-and-sowas the father of somebody.
(57:48):
It just says son of.
Remember the one in matthew'sall about so-and-so's, the
father of so-and-so, so-and-so's, the father of so-and-so,
so-and-so's the father ofso-and-so?
And you move from abraham allthe way to christ.
This one starts and goes theopposite direction and that's
why it says son.
No fathers here, just alwaysson.
And it starts with Joseph andit goes all the way back in
(58:12):
history until you get to verse38, to Adam, to Adam.
So the Matthew one is marchingforward in history.
Let's say the Luke one ismarching backward in history.
So that's why Matthew saysfathers and Luke says sons.
So Joseph, son of Eli, son ofMephi, son of Levi, son of Mekhi
(58:32):
, son of Jani, son of Joseph,son of Mattathias, and so forth.
Now come all the way to verse.
Is it 30?
Yeah, 30.
The son of Simeon, the son ofJudah, the son of Joseph, the
son of Jonam, the son of Eliakim, the son of Simeon, the son of
Judah, the son of Joseph, theson of Jonam, the son of Eliakim
, the son of Malaiah, the son ofMena, the son of Mattathiah,
the son of Nathan.
Underline that guy, nathan.
(58:54):
The son of who?
David?
Here's David again, when we'rein Matthew.
I said Matthew says David wasthe father of Solomon.
And I said, underline Solomon.
And I said this is theimportant guy, solomon.
God made the covenant withDavid, but it was going to go
through Solomon, not through anyof David's other sons.
(59:15):
Who's Nathan?
One of David's other sons isthe covenant made with Nathan,
no Other sons Is the covenantmade with Nathan?
No, this line that we'rereading here cannot be the line
that conveys any throne rights.
Okay, so Jesus can't get thronerights through this genealogy
(59:39):
Because it's not Solomon's, it'sDavid's.
But it's not Solomon's, it'sDavid's but it's not Solomon's,
it's David's through Nathan.
And it traces it all the waynow down to Adam.
Now that all said, I argue thatthis is Mary's genealogy, and
yet if you read the whole thing,you'll never find Mary
(01:00:02):
mentioned.
So you would say well, why doyou think this is Maryary's?
In fact, in verse 23 it saysit's joseph.
You know jesus, himself about30 years of age, being
supposedly the son of joseph.
So isn't this also joseph'sgenealogy?
The one in matthew is joseph's.
Yeah, but no, it can't be,because the matthew one is
through solomon, this one'sthrough n, so they're two
(01:00:22):
different lines.
But why is it not Joseph's?
And why is Joseph listed ifit's not him, if it's not his
genealogy?
Well, here's the thing.
This is Jewish literature.
In Jewish genealogies you couldnot list the mother.
So if you wanted to list, itwas the mother's genealogy.
How would you do it?
That is the question.
(01:00:44):
In Jewish thought, how wouldyou write a woman's genealogy, a
mother's genealogy?
You would do it through herhusband's name.
Okay, but how would we knowthat you're giving us the
mother's genealogy and not thehusband's?
Then?
One simple way you would notput a definite article before
(01:01:05):
his name.
Now, I know you can't see thatthere's not a definite article.
Maybe I can bring it up here.
I could show you Where's LogosIn all these names it'll say son
of Joseph, son of Eli, son ofMethot, son of Levi, son of
Joseph, son of Eli, son ofMethot, son of Levi.
Every time it has a name likeEli, methot, levi, it always
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uses the definite article toWe'd say T-O-U, which is the
word the.
Okay, let's go to Luke.
What is it?
Luke 3.23.
Okay, hurry, hurry, hurry,there we go.
Chai autoushein haussane.
Hi, jesus, jose aton, okay, youcome on.
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Um, do you see the two?
It looks like a t-o-u.
Looks like that.
Do you see those all over thescreen?
Okay, joseph's name is in thealmost the top left corner.
It's the third line down, yosef.
See it, yosef.
And then it says to Hali, whichis Eli, to Matathot, to Liu, to
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Melchi, to Yonai, to Yosef, toMatathau, to Amos.
Okay, it's going through thenames, but if you'll notice
Yosef, the word before his nameis in the top right corner Quios
.
It's not two, is it?
It's not two.
Every other name in that listhas a two before it, which is a
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definite article.
The only one that doesn't isJoseph.
That is how you would identifythat.
It's not his genealogy, but himstanding in for Mary.
His wife, honor Fructimum,cites this as the way they did
it in Jewish genealogy.
So what is this showing, then?
(01:02:57):
It's showing that he's a truehuman, born of a woman named
Mary, and that, yes, house ofDavid, but couldn't get throne
rights here.
That had to come in Matthew 1.
And God worked.
All these things and theliberal church just spits on
them.
And I'm sure there are moreChristians, probably, in liberal
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churches today than inconservative churches, probably.
Why?
Social issues?
You know, friends, whatever, itdoesn't matter.
Theology, bible, truth, reality, salvation, who cares about all
that stuff?
Let's just save society, let'sjust do good.
Now we're supposed to do good.
Galatians 6, 9 and 10, we know,do good to all men, we know
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that.
But if you don't do the bestthing for them and tell them who
Jesus Christ is and how he cameinto this world and how he
avoided the sin penalty thatwe're all under and what he did
for us to save the world fromsin, then you haven't done the
best good you can do for him,have you, no?
So this is the propheticnecessity, the prophetic
necessity of the virgin birth.
(01:04:00):
Going back to the principle, ifthere is a true God, that true
God must be able to tell thefuture.
If he can't, he's not a God andwe shouldn't worship him.
But what I took you through isto show you from Genesis 3.15,
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seed of the woman.
Hence it's a virgin birth.
Isaiah 7.14, a sign for thewhole house of David a virgin
will be with child, she willbear a son.
You shall call him Emmanuel,which means God with us.
But the line Coni was cursed.
So how can God do it?
How can God do it?
He can do it by making surethat he sends the angel.
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Gabriel tells Joseph now youmarry her, it's good to go, and
you will convey throne rights toyour son, whom you adopt
legally.
He is the heir of the world.
And when you believe in him,paul says in Romans 4, you
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become heir of the world.
In all things, the world thatcomes belongs to us because of
the virgin birth.
If you don't have it, there isno heir of the world.
That's why this is so important.
Don't give up on it.
It's not a side issue, it's acrucial issue.
Speaker 1 (01:05:26):
Thank you for joining
us on Beyond the Walls with
Jeremy Thomas.
If you would like to see thevisuals that went along with
today's sermon, you can findthose on Rumble and on YouTube
under Spokane Bible Church.
That is where Jeremy is thepastor and teacher.
We hope you found today'slesson productive and useful in
(01:05:46):
growing closer to God andwalking more obediently with Him
.
If you found this podcast to beuseful and helpful, then please
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next time, we hope you have ablessed and wonderful day.