November 28, 2024 • 41 mins
TJBHpodcast@gmail.com
Our Christian identity is not just a label; it’s a call to authenticity and resilience. Through the lens of Ezekiel 36 and Psalm 1, we explore what it means to carry the name of Christ with conviction. This episode encourages living a life that’s not just reflective but also a bold testament to faith. From discussions on religious imagery to the weight of taking oaths, we challenge listeners to walk with purpose and integrity, embodying the strength and promise that come with being a follower of Christ.
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Episode Transcript
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Speaker 1 (00:06):
guys, welcome back to navigate, justin what is up, my
bro, how?
Are you?
Speaker 2 (00:10):
buddy, dude, I'm doing good, yeah, doing good.
You just had a child, my, myfifth, your fifth, my fifth,
your fifth.
Speaker 1 (00:17):
So many wonderful immortal souls are you going for
like a half a dozen, so youcould say that, or are you going
for like the baker's dozen,five and done?
Speaker 2 (00:26):
Five and done.
That's what I always say Fiveand done.
Speaker 1 (00:29):
I think you said that at two and done.
Yeah, and then three and doneyeah, and then four and maybe I
think it was.
Speaker 2 (00:34):
You can hear the addict in me, can't you?
Speaker 1 (00:37):
One more, and that'll be it.
Speaker 2 (00:40):
Listen, there's a reality we should probably talk
about at some point like alarger podcast the reality that
children are a type of wealth.
You know what?
Speaker 1 (00:47):
I mean they are.
Speaker 2 (00:48):
This is the arrows you carry, it's the legacy you
leave, it's the transformationthat goes beyond you after you
die.
This is the army that you handyour sword to when the grip
(01:08):
leaves your hand, and I thinkyou need to remember that, as a,
as a father, as a, you know, asa mother, as somebody who is
parenting children, this is alarge investment, um, and you
know it's, it's somethingglorious that God has given to
you.
That will be wealth that willlive far beyond you.
They'll do a good job with it,right.
Speaker 1 (01:21):
So I tell you, though , my two girls have been sick
the last week, fevers and all,and my two-year-old has had some
epic meltdowns.
She's so strong-willed and shedrives me crazy, and every time
I'm like why do we keep havingthese?
I don't understand yeah.
Speaker 2 (01:37):
I mean it's and you text me.
Speaker 1 (01:38):
Hey, my fifth was born.
I'm like how I can't survivewith these two.
Speaker 2 (01:44):
I'm dying over here A 15-year-old.
Speaker 1 (01:46):
At least he's somewhat independent now.
Speaker 2 (01:49):
It's like anything else and I'm trying to think the
verse in Proverbs, but itbasically says you know there's
no crap if you don't have anyoxen in the stalls.
But you got a lot of oxen.
There's a lot of crap.
Speaker 1 (02:03):
There's no way.
That's a verse, oh hang on.
Speaker 2 (02:05):
All right, hang on.
We're going to find this.
I'm going to find this for you.
Speaker 1 (02:12):
Oxen and crap.
Huh, I'm going to find it.
Speaker 2 (02:14):
Hang on Proverbs 14, 4.
Where there are no oxen in themanger, where there are no oxen,
the manger is empty.
But from the strength of an oxcome an abundant of harvests.
Okay, that's a nicer way to saythat Without ox and a stable is
clean but you need a strong oxfor a large harvest.
Speaker 1 (02:32):
So it's like, yeah, you don't have to show me, I can
see how you got there.
Speaker 2 (02:34):
There you go, there you go, that's interesting when
there are no ox and the mangeris clean.
Speaker 1 (02:38):
Yeah, it's the same idea.
Speaker 2 (02:39):
I'm basically there.
Speaker 1 (02:45):
Tim, you know A lot of oxen, dirty stable, dirty
stable.
Speaker 2 (02:46):
And in my house, you know that's true there's a lot
of diapers.
Although my wife has got thisgift I will tell you right now
of like getting the pot oftraining thing done quick.
Like my son, Knox is not eventwo and he's 98% there.
Like he needs a diaper for bedyou know what I mean before he
goes to sleep, but like he'scrushing it.
Speaker 1 (03:06):
I'm proud of him.
Speaker 2 (03:07):
These are the weird things you get proud of when you
have five children.
Speaker 1 (03:08):
My wife has the gift of getting the dirty diapers as
close as possible to the trash,but never actually getting it
inside of it.
Speaker 2 (03:15):
That's so funny.
That's fun Just like littlepresents she leaves around the
house.
Speaker 1 (03:19):
It's worse when I wake up and have to sneak
through my room and just step onsomething wet.
Step on a diaper it breaks openyou slip and just die.
Speaker 2 (03:27):
Just die in a pile of your own children.
Yes, yeah, finding diaper in mypockets.
Speaker 1 (03:35):
Yes, you're doing it.
How is she doing this?
Even my work backpack.
I have diapers from three yearsago.
Speaker 2 (03:41):
Yeah, just listen If you weren't sure where we're at
in our like life.
You know phase right now it'sreal.
Speaker 1 (03:47):
I also haven't chatted with Jess in a while, so
this is kind of a catch up,it's true, it's true, you're.
Speaker 2 (03:52):
You are a bystander right now, as me and Tim, you
know.
Yeah, all right, we're going tocontinue.
Let's go yeah, let's get backat it.
Speaker 1 (04:01):
We're doing the third commandment today.
Speaker 2 (04:04):
Commandment number three.
Speaker 1 (04:05):
Commandment number three we're going to get after
it.
Speaker 2 (04:07):
By the way, my wife told me something about the
second commandment that I shouldthrow in here.
Oh, okay, real quick.
She pointed out to me that theCatholic Church, tim, has
actually removed the secondcommandment from the Decalogue.
They have actually removed thesecond commandment from the
(04:28):
Decalogue and they've turned the10th commandment into two
commandments, precisely becauseof all the confusion around the
iconography that they haveIdolatry.
Yeah, I was like there's no way, that's not true.
Looked it up, they a hundredpercent did that.
The second commandment is notthere.
They literally removed it and Iwas like, well, maybe they did
the first and second togetherand they call it one commandment
.
No they just pulled it out andI was like dude, that's bonkers,
(04:53):
that's bonkers.
Speaker 1 (04:54):
So just as an FYI.
Speaker 2 (04:56):
All right, now we're moving on.
We'll get out of commandmenttwo, which I'm still stuck on, a
little bit, but shout out to mywife for catching things that
are awesome.
Commandment number three.
You want me to read it.
Yeah, I'm going to read the oneout of Deuteronomy, but again,
for anybody following along,deuteronomy five and Exodus 20,
all are awesome.
(05:16):
So, okay, you shall not takethe name of the Lord, your God,
in vain, for the Lord will notleave him unpunished who takes
his name in vain.
Okay, cool.
Speaker 1 (05:30):
I've heard two different iterations of this, so
I'm curious on where you'regoing to go with it.
Hit me Well.
One is obviously don't use theLord's name so like oh my God
right, okay, oops yeah.
The other one was and this isalways kind of confusing how to
explain it but don't say you'regoing to follow God and then not
do what he commands you to doby saying oh, I'm a believer in
(05:51):
God, but I'm not doing what Godwants me to do.
Speaker 2 (05:56):
There's actually a good.
There's a good reason for that.
For a lot of reasons, this isclosely connected to the ninth
commandment, where you shouldn'tbear false witness, and I'll
get into this here in a second.
But I think there's kind of a,let's say, a range of places
that this touches.
But let's just dig into it alittle bit.
Ultimately, tim, what's yourfavorite?
Speaker 1 (06:19):
book in the Bible, ecclesiastes.
Speaker 2 (06:20):
Ecclesiastes.
Tell me what is the main thrustof Ecclesiastes?
It's all meaningless.
Speaker 1 (06:26):
It's all meaningless.
What's the word?
Speaker 2 (06:28):
Vanity.
The root of vanity is vain,vain.
So when it's talking about nottaking the name of the Lord,
your God, in vain, I want you tothink about the concept of
something being made superfluous, something being made empty,
(06:49):
chasing after the wind.
It's extra, it's surplus, it'ssomething that doesn't actually
matter, it's vapid, if you wantto say it that way, like it's
just, it's something that nolonger holds the weight or
meaning that it's supposed tohold Interesting.
Speaker 1 (07:05):
I can think of a lot of modern words now that have
that.
Speaker 2 (07:09):
Yeah, yeah, that, have that, that, have that
Exactly.
So we use the word love now,right, and it's like what has
happened to that word?
Everything?
And that's the problem.
We've taken it and we've ringedit out and we've used it in so
many different ways andinappropriate ways that now it
no longer holds the meaning thatit was meant to hold.
Speaker 1 (07:30):
Like somebody who swears a lot.
Yes, it doesn't even matter.
Speaker 2 (07:38):
It doesn't mean anything because the old words
that we used to have have beenwrung out and stretched and used
so inappropriately or hijackedby people for all kinds of
horrible things that we feel theneed to kind of abandon them
altogether, and now we only usethose words in cliche ways or
throw it out in a way thatdoesn't make sense because
they've been used wrongly sooften.
This really is the case of alot of language in general.
(08:03):
So, like the, the Israelitepeople, tim would not write out
the name Yahweh like on a on apiece of paper, like they
wouldn't do it because it wasgoing to be something that was
thrown away, like unless it wasscripture itself in a scroll
that was going to be cared forforever and held up in a special
place.
Like this is why some Jewishpeople still online when they
(08:24):
write God, if they're writingsomething we'll put a.
G and then two dashes next to it, because they don't want to put
the name of God on somethingthat is disappearing and doesn't
matter.
Why would I put somethingvaluable on something that is
transient?
Just disposable.
Speaker 1 (08:41):
You get what I'm saying.
Speaker 2 (08:42):
Yeah, exactly, they're saying this should never
be disposable, like the Hebrewword for weight.
I love it, it's just, it's awonderful word, but it's the
same word for glory Chavod,chavod, say it.
I'm not even trying.
Chavod literally is like.
It means a weight, aweightiness to it.
And when we think about the nameof God, what's the significance
(09:06):
of a name?
It's an identity, it's arepresentation, it's a mark of
what something is, what it holds.
When Colossians is talkingabout Jesus being the image of
the invisible God, the word usedis icon, like we use this when
we look at a computer screen.
(09:26):
There's an icon, it pops up.
What is it?
It's a representation of thefullness of what something is.
When we think about the name ofGod, it's take what represents
the fullness of who.
God is, the one who spoke theworld into existence and empty
(09:54):
his name of meaning.
It's a big deal.
It's a big deal.
It's such an interesting thing,tim, when you talk about like,
even things like transgenderism,people understand this a little
bit.
They'll talk about like deadnaming.
How dare you name me by my oldname, my new name?
Well, why?
Because identity has meaningfor them and they're saying how
dare you point out the realityof what I'm supposed to be when
(10:18):
I've tried to give myself a newicon.
I've tried to give myself a newicon.
I've tried to reinvent myself.
It's the same package, it'sjust a different look.
It's like Jaguar's newmarketing scheme.
It's a mess.
Don't look that up if you allhaven't seen it already.
But yeah, so when you thinkabout this, right off the bat, I
want you to think to yourselfokay, ultimately, what this is
(10:40):
saying is that I should not beemptying the name of God of
meaning.
And when you think about how weuse language, when you think
about I'm going to point thisone out and I don't want people
to get upset with me on thisbecause, like, this could be a
problem for you because you'rejust nervous when you pray, some
people use the name of God 36times in like a 30-second prayer
(11:04):
.
You know what I mean and, god,I just hope to God that it would
be right.
Like they just go on and keep.
I would say at that point, itdoesn't mean anything.
You're not praying and thinkingabout what you're saying and
trying to add value to thestatements that you're saying.
You're just running your mouthand it no longer.
It doesn't mean anythinganymore.
Like Jesus talks about this,they need to get to be heard
(11:25):
because of the repetition andall the crap that they're saying
and he's like no, what isimportant is the oomph and
thought and the ethos that isgoing, the very essence of who
you are, that is going into theprayer to give it substance.
And we live in a decadentculture, tim, where everything
is about the fixings.
Everything's about the littleextra sauce, the little extra
(11:47):
thing that you have, the stickeron your hat, whatever it might
be that it's superfluous, it'sjust we're all about extra.
And decadence leads us intovanity.
Or you could say decadence isthe reason or the substance of
vanity.
Everything becomes moreextravagant over the top and
(12:10):
when you do that, it actuallymakes everything less valuable,
not more valuable, and we're ina world that does this.
So when we think about this, Iwant you to think about how this
touches your life, how thistouches how you think, how you
communicate.
Jesus tells us I think it's inMatthew 12.
Yeah, yeah, matthew 12, 36.
(12:33):
But I tell you that everycareless word that people speak,
they will give an account forit on the day of judgment, for
by your words you will bejustified and by your words you
will be condemned.
This is a big deal.
So Jesus isn't just saying, hey, you shouldn't just take my
name in vain.
He's saying stop making wordsvain.
Stop making words that youspeak mean nothing.
They need to have substance.
(12:54):
Don't just talk.
Say things that matter.
This is why I have a big issuewith profanity, and we've had
conversations about how there is, let's say, profanity in the
Bible.
That's used, but it's notsuperfluous, because it's used
in a way to actually denote themeaning and push forward the
thing that you're trying tocommunicate, unlike somebody
(13:16):
who's just spewing out swearwords, because that's how
they've learned to talk andthat's what they are In fact,
because we speak out of theoverflow of our heart.
That's kind of the picture ofwho we are at some point, and I
speak with words either that arerich and deep with meaning,
that are thought through, or Ispeak like somebody who is as
(13:36):
shallow as a puddle of water and, unfortunately, somebody who
can't stop swearing to merepresents somebody who's
incredibly shallow.
And what's funny is like youknow, you're a younger kid, you
think you're so cool, you knowyou use this language of that.
It's like, oh, I'm fitting in.
It's like, oh, you're.
All you're doing is becomingmore shallow and more stupid.
Speaker 1 (13:55):
You know, the words that we say, a lot of people
would say it's honest.
Speaker 2 (14:01):
What's funny is it might be yeah, right, but honest
if you're a liar, right Like.
Honest about being a liar isn'ta good thing.
The goal would be cool.
Then you should probably changethat.
But if honest means this iswhat I am, I'm never changing.
Well, that's just stupid.
And now you're honest aboutbeing stupid.
I'm never changing.
(14:22):
Well, that's just stupid.
And now you're honest aboutbeing stupid.
But you're acting like it's morevenerable or more honorable to
be somebody who is stupid thanto be somebody who is changing
into something better.
Right, I would at least havesomebody who is not all put
together work that direction,act that way out of like a
respect, kind of like a youngboy not being a man but trying
(14:42):
to act like his father you knowwhat I mean until he gets to a
place where he can be that thensomebody blatantly say well, you
know, I'm not an adult, so I'mgoing to stop trying to act that
way and then stay a child theirentire life.
The boy raises the man right,and so it's worth noting that.
(15:03):
So when Jesus is saying you'regoing to be judged for every
empty word that you speak, howmuch more are you going to be
judged for emptying the name ofGod himself of meaning.
This is why saying things likeyou know GD bug me really bad,
or when people say the wordJesus as a profane word, it's
disgusting to me Like I want topunch those people in the mouth.
(15:24):
It's a big deal to me becauseyou're taking his name and
you're emptying it of meaningand you're acting like that's
fine.
It drives me crazy when I hearfive-year-old girls taking the
name of God in vain and peopleare like well, that's not really
what it means, right, that'snot the fullness of what it
means, but it's not less thanthat, 100%.
(15:44):
You should not be using thatname as some kind of explicative
on the end of a statement orsome kind of exclamation on the
end of a statement.
God is not an exclamation.
He's not Quit using it that way.
It drives me crazy, tim.
We talked a little bit last weekabout putting images of Jesus
(16:07):
on t-shirts and things like that.
This would fall in thiscategory as well.
Not only is it the secondcommandment, you shouldn't make
a graven image, but if you didhave an image of something, do
you really want to put somethingvaluable like the name of God
on something that's transient,that's being thrown away or is
virtually garbage, and I wouldsay you would want to be at
least thoughtful about that.
The other side of this andmaybe you have questions about
(16:29):
that, I don't want to run pastyou the other side of this, tim,
is the and it's not different,but it may be a way that you
need to think about it.
It has more to do with oaths.
The language that's being usedhere is trying to communicate
the reality that taking a nameis a lot like swearing on
(16:51):
something.
All right, so you think about,in a court of law, you swear on
the Bible.
Why?
Because what you're saying is Iam responsible to this name.
I'm responsible to this truth.
I'm not going to take the nameof the Lord in vain or empty it
of its meaning by not being anextension of the very truth and
(17:13):
reality that I espouse and say Ibelieve.
Okay.
To make this more simple, youcould say I'm not going to tell
people I'm a Christian and thenempty the name of Christian of
meaning by living like hell.
Right, yeah, okay, butspecifically, this is talking
about courtroom language.
Don't you dare take the name ofGod and then live in a way
(17:36):
contrary to what God has calledyou to do.
Don't you dare swear on theBible and then tell a falsity.
This is why I was saying it'sdeeply connected to the ninth
commandment and bearing falsewitness, like how that plays out
.
It's ultimately first connectedto my allegiance to God, and
when people talk about the 10commandments, tim, they'll talk
about the two tablets of the lawor the two tables of the law,
right, two tables being firstthe first four and the last six,
(17:59):
right yeah, this kind ofpicture of here's the you could
say, the inner life and myreverence to God, and then
here's how that those four playout in these six.
When I love my neighbor, right,right, so you could see these
two connected in a big way andhow this would play out.
But really, what this is sayingis, if you're going to take an
oath, if you're going to vow,don't you dare call on the name
(18:20):
of God and say you know, I swearto you in God's name that I
will do this.
You're in the name of God, I'mgoing to you know, don't you
dare do that, and then live likehell or go opposite of that or
live a lie or say something thatdoesn't make sense along with
those lines.
Speaker 1 (18:38):
There's an Ecclesiastes verse that says
it's better not to make a vowand keep it than to make a vow
and not keep it.
Why Ecclesiastes?
Speaker 2 (18:46):
Because you are evoking something far beyond you
.
You're touching things that youdon't even fully understand.
So if you do this, you wouldbetter be serious about this.
Better be serious about this.
Now, a lot of people confusethis, because you have places
where Jesus says things like hey, let your yes be yes, right,
and let your no be no.
(19:06):
What is it?
Matthew 5.
I say to you do not take an oathat all, either by heaven, for
it is the throne of God, or byearth, for it is the footstool
of Jerusalem, for it is the cityof the great king.
And do not take an oath by yourhead.
If you cannot make one hairwhite or black, let what you say
simply be yes or no.
Anything more than that comesfrom evil.
His point in this is not hey,you shouldn't make an oath in a
(19:31):
court of law.
He's not saying you shouldn'tmake a pledge, like, for
instance, when you put, let'ssay, you sign up for a loan or
something.
That's an oath.
You're saying I'm promising, bywho I am and what I'm able to
do, that I'm going to get thisdone and accomplish it.
Those are what those things are.
He's saying superfluous stuff.
Quit swearing.
(19:51):
I swear to you, I'm going tomake this happen.
Quit doing that.
Quit telling people.
You know.
I swear to God that I'm goingto make no.
Stop it Like you are evokingthings that are so far beyond
you and you're emptying whatthat's supposed to mean of its
meaning by making it so stupidand small and insignificant.
(20:13):
Dare I say pusillanimous, TimPusillanimous.
Speaker 1 (20:16):
What did the word promise be?
The same meaning here.
Speaker 2 (20:21):
Promises is basically saying I'm going to do
something.
An oath is evoking somethingelse in that process, like on
the grounds of right.
So an oath is promising to dosomething by evoking some kind
of on my honor right, I'm goingto do this particular thing, or
(20:42):
because of this, which is a wayof saying, if I do this wrong,
that is shamed.
If I do this wrong, this isn'tgoing to happen.
Which is why, all throughoutthe Old Testament, you have
people well, new Testament toobut people saying aren't you the
God who did this and aren't youthe God who did that?
And for your own namesake,would you go and do this
particular thing?
Because the name of God was suchthat it held such a standard
(21:06):
and a weight that to say God,they're defaming your name was a
way of saying Lord, you have touphold this standard.
They're trying to make yourname, they're trying to take it
in vain, they're trying to makeit less than it actually is.
That can't be the case.
That can't be the case.
That can't work.
In fact, let me give you one ofmy favorite texts real quick,
tim, can I?
In Ezekiel, chapter 36, andI'll be careful not to spend too
(21:35):
much time in this text becauseit could take us to a different
place.
Ezekiel 36, I think it starts inverse 22.
Yeah, check this out.
Therefore, say to the house ofIsrael thus says the Lord God,
it is not for your sake, o houseof Israel, that I'm about to
act, but for my holy name, whichyou have profaned among the
nations where you went.
(21:55):
I will vindicate the holinessof my great name, which has been
profaned among the nations,which you have profaned in their
midst.
Then the nations will know thatI am the Lord, declares Lord,
when I prove myself holy amongyou in their sight.
And what he talks about istaking these wretched people,
who are awful, and making themclean and giving them a new
(22:17):
heart and a new spirit.
Ultimately, what he's saying isthe people who are supposed to
be a representation of me havegone out and not been a
representation of me, and now Ilook bad, my name is being
profaned because of the way thatyou're living and the reality
that you have not lived up towhat I told you to do and how I
told you to act and the way thatI called you to be and the
(22:38):
light that I called you to carry.
And he's saying so I'm notdoing this for you because you
haven't done anything right butprofane my name.
What I'm going to do to defendmy name is I'm going to place my
spirit inside of you and I'mgoing to give you a new spirit,
and I'm going to give you a newheart and I'm going to wash you
with clean water, not becauseyou're awesome, but because my
(22:59):
name is worth defending.
This passage, tim, in Ezekiel 36, is the passage about the new
covenant.
This passage is about Christcoming and giving you his spirit
and being in a new covenantwith God, where he would cause
you to live in his statutesbecause of the spirit that he's
placed inside of you.
Because, apart from that, youare not able to walk in the way
that you were supposed to.
(23:20):
Because, apart from that, youare not able to walk in the way
that you were supposed to, godis saying in this passage the
reason I am saving you isbecause you are profaning my
name and I will no longer allowyou to profane my name.
So, in my good nature, andbecause my name is being
profaned and I can't stand that,I will save you and I will
allow you to actually be anambassador of my name so that it
(23:41):
would be upheld the way that itis supposed to.
This passage is saying thereason for your salvation is
ultimately because, apart fromit, you were profaning the name
of God and he was not going tostand for it.
Speaker 1 (23:52):
That has a whole new responsibility.
It's a whole dimension toChristians.
Yeah.
Speaker 2 (23:57):
Yes, yes.
So when you bear the nameChristian, let's just go there
for a second.
We should feel the weight ofthat.
Yeah, oh, of all the names tobe called, christian doesn't
have to be the name that comesafter Christ himself.
(24:18):
I would rather be calledsomething like attempting Christ
.
Speaker 1 (24:24):
I'd rather be called follower of somebody who's doing
it right, so it feels lessweighty.
Speaker 2 (24:35):
But to be called a Christian is to bear the name of
Christ and unfortunately, textslike what we just saw in
Ezekiel 36 are making this pointthat it's like man.
You are profaning that nameamong the nations.
You are taking his name in vain, not because you're just using
it improperly, although it iscertainly that as well.
(24:58):
It's because you're emptying itof meaning.
God has placed his name on youso that you would represent it
well and tell people what itmeans.
Your life with God is acovenant, it's an oath with his
name on the top of it, and whenyou live like a non-Christian,
(25:18):
you were taking the name of Godin vain and you were breaking it
.
What's so interesting, tim, isthat the language of salvation
is forensic, it's courtroom.
It's very much like you areguilty of sin, you are going to
hell, you are dead, you arewicked, you are a hater of God.
(25:40):
God takes his own son, punisheshim for your sin, gives you his
righteousness for your sin,gives you his righteousness, and
the gavel comes down and hedeclares you righteous, like the
court of law, like an oath.
Is being like you're puttingyour hand on something, or Jesus
(26:01):
is putting his hand on you andsaying this now belongs to me,
and I will see this through tothe end.
You are now the extension ofthat covenant, that oath and
God's name is on you.
This is why Isaiah says thingslike my names are graven on
their hands right, or I willcall my people by a new name.
They'll be known by this.
(26:21):
You know, it's this picturethat you bear, the very name of
God itself.
So you have the oath that you'retalking about on your life is
what you're saying, yes, in avery real way, or you could call
it a covenant right, right, andGod can't back out of that with
you anymore.
Well, I would say the ones thatare truly saved that he's
(26:42):
actually died for.
Yeah, I would say God does it,in fact, in oh gosh, is it where
?
In Genesis is?
I want to say it's Genesis,chapter 12.
But there's this picture of thecovenant that God gets into
with Abraham and he has himbasically cut these animals in
half.
Fun fact.
(27:03):
So he cuts these animals inhalf, places them on different
sides, symbolizing it's like ablood covenant to the death, and
normally in these times, if youwere making a covenant,
somebody would separate theseand then both of you would walk
together through these animalsthat were split in half, as a
symbol of saying we're incovenant together to the end.
What happens in Genesis withAbraham is that God has him set
(27:27):
this thing up and then hebasically walks through the
thing himself as a symbol ofsaying you're not going to be
part of this.
I'm going to do it not becauseof you, but because of me, again
, upholding his name and hisbargain, not because we're great
, but because he is, he'sglorious, he's glorious.
So, yes, so when God saves,someone, calls you know, elects,
(27:51):
justifies, sanctifies,glorifies, all of this that is
his decision and something thathe is doing and ultimately he
will bring it about, which is agreat reminder.
Like when I read that verse, itshould make you feel small and,
at the same time, incrediblygrateful.
God wasn't like.
This guy finally gets it.
(28:13):
I want him on my team.
Thank goodness.
He's like listen, I'm sick ofyou emptying my name of meaning.
I'm sick of you making me lookbad.
I'm saving you.
You're done.
You're in my kingdom now.
You work for me.
You're out of the kingdom ofdarkness, you're in the kingdom
of light.
You cannot bear my image andnot represent my name anymore.
Either you have to die and bedestroyed or you have to be
(28:34):
ultimately redeemed, and that isthe great end game of
everything that we're doing.
Speaker 1 (28:38):
God doesn't do that with everybody, right.
Speaker 2 (28:41):
Yeah.
So either they're ultimatelydestroyed for profaning his name
or they're redeemed becausethey were profaning his name.
I just don't think we thinkabout salvation and these terms
ever.
But when we look at the TenCommandments and what is he
saying?
Like I have redeemed you.
I am God, don't worship anybodyelse, don't make other idols,
(29:02):
don't make graven images and donot empty my name of meaning.
Speaker 1 (29:08):
Well, speaking of vain words, I feel like
salvation in the Christianesehas been vain.
Speaker 2 (29:14):
Yeah it can be, it's been used a lot.
Speaker 1 (29:16):
I'm saved by grace, I'm good you know Right.
Speaker 2 (29:18):
Right, we can take words and we can say them as a
type of I wanted to use the wordtalisman but like what's the
like a lucky charm?
You know, like if I say thesespecial words, it means
something.
The thing is not if it doesn'trepresent the fullness of what
it's supposed to be, which isagain the whole point of this.
If you evoke these words, youwould better understand the
(29:41):
fullness of what they mean, andif you don't understand what's
behind that word, then you areemptying of its meaning and
instead meaning and and insteadtrying to play something else
there that it can't hold.
Speaker 1 (29:53):
And doesn't sustain.
I've been thinking the wholetime of just the Pharisees, just
as an example too.
Speaker 2 (29:57):
Yeah.
Speaker 1 (29:58):
I mean, they were really well versed and belief
and they could tell you theirbeliefs, but then they crucified
Christ.
Speaker 2 (30:04):
So funny, interesting Cause literally the, the temple
, is called Ichabod.
Literally means like God hasdeparted, like that's what it's
called Ichabod, yeah, yeah, I'mtrying to think.
In Ezekiel they literally saythe temple is going to be like
it's Ichabod, Like the Lord hasdeparted, the substance has
departed.
Speaker 1 (30:23):
I just remember the Headless Horseman when I hear of
Ichabod yeah, okay, ichabodCrane, okay.
Speaker 2 (30:28):
Well, it turns out names have meaning, right, and
for the record, if you look allthroughout scripture,
everybody's name, the name, hasa meaning, it has a root, it's
denoting something.
Your children's names when youname them, it has a meaning, it
has a root, there's substancethere.
But, like so, one of myfavorite stories, tim is in Luke
17, with the 10 lepers.
(30:49):
Oh yeah, right, and he has the10 and he basically tells them
to go back to the temple, showyourself clean, yeah, and they
go back to the temple, he healsthem, and then one comes back.
One of them turns around andcomes back to him and falls at
his feet and worships.
Right, and here's what'sinteresting, those 10 are going
back to a religious system.
The one understood that Jesusis the temple, he is the
(31:12):
substance, he is the fullness ofwhat it's supposed to be, and
drops at his feet and begins toworship.
These people have been burnedby a religious system that is
actually supposed to care forthem, love them, walk with them,
help them feel like Godactually loves them and the God
actually that does love them.
They end up abandoning anywaysand leaving and never coming
back.
But the one who understands thesubstance of what the temple is
(31:35):
supposed to be finds himself atthe feet of Jesus worshiping.
Speaker 1 (31:38):
Here's a hot take real quick, then.
And that story.
This just came to mind, soforgive me, this is stupid, but
couldn't you argue that thatreligious system that you're
talking about is the one thatled them to Christ to begin with
?
Speaker 2 (31:47):
Totally, yeah, yeah, I mean so.
I think I've probably said thisfive or six times on the
podcast.
If you haven't heard me saythis before, you don't listen
that much, and that's okay.
Speaker 1 (31:57):
You say a lot of things, I do.
I talk a lot yeah.
Speaker 2 (32:02):
The.
He says this.
He says, if you're, the thingabout dancing is that you have
to first learn to count, andthing about dancing is that you
have to first learn to count.
And so if you start dancing, um, with you know, with, let's say
, your wife or whatever you'relearning to dance, it's hard to
focus on the person you'redancing with, because you're
just trying to keep time One,two, three, one, two, three and
you're trying to get it right.
He says after a while uh, yourbody does it for you and you
(32:22):
don't have to count anymore, soyou can focus on your wife.
The problem is now, because Idon't have to focus on the
counting, I can also, instead offocus on my wife, focus on
another girl while I'm dancingwith my wife.
Okay, this is important, becausehe was talking about liturgy
and the point he was trying tomake is the very things that we
put in place to help createcheckpoints so that we would
(32:43):
have to think about what we weredoing and why we were doing it.
The goal is to get them down soit becomes more fluid and easy.
We were doing it.
The goal is to get them down soit becomes more fluid and easy.
But then the problem withsomething becoming fluid and
easy is that you don't have tothink about it anymore and you
can be thinking about somethingtotally wrong while you're
supposed to be thinking aboutthe right thing.
The whole group of you know,pharisees, became this group of
(33:05):
people that got the countingdown so well that they were
constantly thinking aboutthemselves instead of the Lord
that they were actually serving.
They became proficient inmaking their own laws and coming
up with little steps they coulddo in between the timing and
this and that and forgot.
The whole point of dancing isto enjoy that time with the
person you're dancing with.
(33:27):
And this is why Jesus saidthings like hey, man, you search
the whole scriptures, you thinkthat in the end you have hope.
These are the scriptures thattestify about me, but you're not
coming to me that you wouldactually have life.
So they took the name of God,they espoused that, they said
that that's our father.
And Jesus said actually, no,your father is the devil.
And for them that's like theworst thing ever, because they
(33:49):
believe no, we're arepresentative Abraham's, our
father, and this and that andhe's like dude before Abraham
was is me, I am.
What is he saying?
My name?
I am Ego emi, which, by the way, is literally saying I am, I am
.
Ego is means I am and emi meansI am.
So when he says ego, emi, he'ssaying I am, I am, like it's a,
(34:12):
it's a bit like he's saying I amthe, I am like he, he.
Again he's evoking the name ofGod and saying I am that name
that you don't know who that is,because I am him and the one
you're saying the name that youthink you're taking is standing
in front of you and you don'trecognize him.
(34:35):
And I hate this because I thinkso many churches today, tim,
and so many people who take thename of Christ would have that
exact same thing happeninghappening he could be standing
in front of them, thepersonification of who they're
saying they're trying to be, andthey would not recognize him
because they've made the name ofChrist superfluous, they've
(34:58):
made it vain, they've beenliving a life in vain taking the
name of Christ and, by that,taking the Lord's name in vain,
and they think it's a word abouta swear word that they
shouldn't use, which theyprobably constantly do.
Speaker 1 (35:14):
Yeah, that's what I always heard growing up, yeah.
Speaker 2 (35:19):
It's the smallest version.
Let's say it's the smallest.
I don't want to put a valuestatement on it, but let's say
it's the easiest and smallestversion of that that you can
slip into.
The problem is, if you don'tgrow in your understanding
beyond that and why is it wrongto take that name in vain?
You don't understand that yourlife can be in vain if you don't
understand who Christ is.
Speaker 1 (35:40):
Yeah, so when you're using these words then, like God
or salvation Christ, whatever,is it best then?
To just avoid those words atall costs until you mean it.
Speaker 2 (35:51):
I think you should reserve words um as best as you
can for their proper meaning.
Now, I'm not saying you can'tturn a phrase, not saying you
can't use words in fun ways.
God gave you language um to usein special ways to make it
beautiful.
And then it's a crazy idea, tooright, because it's literally
(36:13):
sound from my vocal cords,because God has given me, you
know, skin flaps that vibrate.
And then you got a hammer inyour ear that picks up on the
vibrations and now that's sound.
You're hearing words like.
That's how that's working forus.
You know, crazy.
God spoke everything intoexistence.
(36:35):
You know what I mean With words.
He says something and literallycreation comes into existence
because he understands thefullness of who he is and when
he speaks it is Right, like socool, to think about it that way
.
But for us, when we think aboutwords, we should think about
(36:57):
the substance of what they are,and if you don't really
understand something, you shouldtread lightly.
If you're going to talk aboutsomething that is supposed to or
should have weight, even ifother people don't talk about it
that way, you should when youtalk about Christ, when you talk
about our Lord, when you talkabout his law.
When you talk about the thingshe's called you to reverence, be
very careful about laughing atthings that would make God burn
(37:19):
with anger, like if other peopleare saying jokes about him.
Um, that that a hundred percent, uh, are assaulting who he is
and his standard.
There's something very wrongwith that and I would just
caution you, christian, don't gothere.
I would caution you If you'resomebody in your life that does,
let's say, use the name of Godin a superfluous way, stop,
(37:44):
because that is an expression ofwhat you actually believe
inside of you, of what youactually believe inside of you
when you are saying things thatare stupid, that are emptying
things of meaning.
What that tells me is that yourlife in some way is making light
of who God is and the weightthat you carry with the name
Christian.
You should walk like you're ina suit of armor, with the brand
(38:05):
Christ across your back, in afield full of demons, with a
couple of brothers that you'rewalking with and you're going to
war, because the Bible saysthat's actually what's going on
around you.
And if you're making jokesabout the king that you have and
throwing your armor around andacting like it's not a big deal,
imagine how quickly that goessouth, and I think a lot of
(38:26):
people have become a haunt forthe demonic in their life
because they've thrown aside allthe things that actually have
meaning, that were to be ashield for them and for their
children.
In the name of not taking it asseriously as they should,
everything goes back to thegarden, did God really say?
Is it really that important?
Yeah, just take the armor off,not a big deal.
(38:48):
Don't dilute yourself, christian.
Do not dilute the name ofChrist, and don't forget that
you dilute the name of Christwhen you walk like a
non-believer as opposed tosomebody who bears the name of
Christ.
Nice.
Speaker 1 (39:02):
Amen, yeah, yeah, that's great Cool.
Speaker 2 (39:06):
Might be a little early, but that's a great point
to end on.
Hey, I'll tell you guys, walkwith your head held high and you
should be a potent person inyour life because you bear the
name of Christ.
This statement here is not justsaying don't empty something of
meaning.
What it's saying is it has animmense amount of meaning and
Christian Christ's identity ison you, his blood is covering
(39:29):
you, his spirit is filling you.
So when his words fill yourmouth, they should mean
something special, they shouldbe something significant, and
you should realize that you arelike a real person, walking
amongst a bunch of wraiths andpeople that are damned.
You have been given everything.
Don't make light of that damned.
(39:51):
You have been given everything.
Don't make light of that.
Walk with your shoulders up andyour head high and be something
different than the rest of theworld.
Give them a show.
You know what I mean, and Idon't mean.
I don't.
I don't mean entertainment,although sure, maybe there's a
smack of that.
I mean something real in aworld full of fake, something um
, uh and a world full of thingsthat are just blowing away and
(40:12):
chaff.
That doesn't matter.
Psalm 1 is one of my favoritebits about this right.
Blessed is a man who does notwalk in the counsel of the
wicked, nor stand in the seat ofsinners, nor sit in the seat of
scoffers.
His delight is in the law ofthe Lord and in it he meditates
day and night.
Right offers is delight is inthe law of the Lord and in it he
meditates day and night right.
It'd be like a tree, firmlyplanted by streams of water, who
yields its fruit in season,whose leaf does not wither.
(40:34):
Whatever he does, he prospers.
Not so the wicked.
They're like chaff that thewind blows away.
You know what chaff is, tim?
They were taking wheat.
They would sift it and throw itup in the air and the husk
would blow away with the windand the seed drops down.
What's real stays, what's fakeand vapid disappears.
You, christian, remain for allof eternity and what you do
(40:58):
matters for all of eternity,because the name of Christ is on
you.
Embrace that, walk in it andlet everything else that's going
to blow away blow away.
Don't be blown away with it.
Amen, yeah.
Speaker 1 (41:09):
Great Thanks, man, well hey.
guys, welcome back to navigate, justin what is up, my
bro, how?
Are you?
Speaker 2 (00:10):
buddy, dude, I'm doing good, yeah, doing good.
You just had a child, my, myfifth, your fifth, my fifth,
your fifth.
Speaker 1 (00:17):
So many wonderful immortal souls are you going for
like a half a dozen, so youcould say that, or are you going
for like the baker's dozen,five and done?
Speaker 2 (00:26):
Five and done.
That's what I always say Fiveand done.
Speaker 1 (00:29):
I think you said that at two and done.
Yeah, and then three and doneyeah, and then four and maybe I
think it was.
Speaker 2 (00:34):
You can hear the addict in me, can't you?
Speaker 1 (00:37):
One more, and that'll be it.
Speaker 2 (00:40):
Listen, there's a reality we should probably talk
about at some point like alarger podcast the reality that
children are a type of wealth.
You know what?
Speaker 1 (00:47):
I mean they are.
Speaker 2 (00:48):
This is the arrows you carry, it's the legacy you
leave, it's the transformationthat goes beyond you after you
die.
This is the army that you handyour sword to when the grip
(01:08):
leaves your hand, and I thinkyou need to remember that, as a,
as a father, as a, you know, asa mother, as somebody who is
parenting children, this is alarge investment, um, and you
know it's, it's somethingglorious that God has given to
you.
That will be wealth that willlive far beyond you.
They'll do a good job with it,right.
Speaker 1 (01:21):
So I tell you, though , my two girls have been sick
the last week, fevers and all,and my two-year-old has had some
epic meltdowns.
She's so strong-willed and shedrives me crazy, and every time
I'm like why do we keep havingthese?
I don't understand yeah.
Speaker 2 (01:37):
I mean it's and you text me.
Speaker 1 (01:38):
Hey, my fifth was born.
I'm like how I can't survivewith these two.
Speaker 2 (01:44):
I'm dying over here A 15-year-old.
Speaker 1 (01:46):
At least he's somewhat independent now.
Speaker 2 (01:49):
It's like anything else and I'm trying to think the
verse in Proverbs, but itbasically says you know there's
no crap if you don't have anyoxen in the stalls.
But you got a lot of oxen.
There's a lot of crap.
Speaker 1 (02:03):
There's no way.
That's a verse, oh hang on.
Speaker 2 (02:05):
All right, hang on.
We're going to find this.
I'm going to find this for you.
Speaker 1 (02:12):
Oxen and crap.
Huh, I'm going to find it.
Speaker 2 (02:14):
Hang on Proverbs 14, 4.
Where there are no oxen in themanger, where there are no oxen,
the manger is empty.
But from the strength of an oxcome an abundant of harvests.
Okay, that's a nicer way to saythat Without ox and a stable is
clean but you need a strong oxfor a large harvest.
Speaker 1 (02:32):
So it's like, yeah, you don't have to show me, I can
see how you got there.
Speaker 2 (02:34):
There you go, there you go, that's interesting when
there are no ox and the mangeris clean.
Speaker 1 (02:38):
Yeah, it's the same idea.
Speaker 2 (02:39):
I'm basically there.
Speaker 1 (02:45):
Tim, you know A lot of oxen, dirty stable, dirty
stable.
Speaker 2 (02:46):
And in my house, you know that's true there's a lot
of diapers.
Although my wife has got thisgift I will tell you right now
of like getting the pot oftraining thing done quick.
Like my son, Knox is not eventwo and he's 98% there.
Like he needs a diaper for bedyou know what I mean before he
goes to sleep, but like he'scrushing it.
Speaker 1 (03:06):
I'm proud of him.
Speaker 2 (03:07):
These are the weird things you get proud of when you
have five children.
Speaker 1 (03:08):
My wife has the gift of getting the dirty diapers as
close as possible to the trash,but never actually getting it
inside of it.
Speaker 2 (03:15):
That's so funny.
That's fun Just like littlepresents she leaves around the
house.
Speaker 1 (03:19):
It's worse when I wake up and have to sneak
through my room and just step onsomething wet.
Step on a diaper it breaks openyou slip and just die.
Speaker 2 (03:27):
Just die in a pile of your own children.
Yes, yeah, finding diaper in mypockets.
Speaker 1 (03:35):
Yes, you're doing it.
How is she doing this?
Even my work backpack.
I have diapers from three yearsago.
Speaker 2 (03:41):
Yeah, just listen If you weren't sure where we're at
in our like life.
You know phase right now it'sreal.
Speaker 1 (03:47):
I also haven't chatted with Jess in a while, so
this is kind of a catch up,it's true, it's true, you're.
Speaker 2 (03:52):
You are a bystander right now, as me and Tim, you
know.
Yeah, all right, we're going tocontinue.
Let's go yeah, let's get backat it.
Speaker 1 (04:01):
We're doing the third commandment today.
Speaker 2 (04:04):
Commandment number three.
Speaker 1 (04:05):
Commandment number three we're going to get after
it.
Speaker 2 (04:07):
By the way, my wife told me something about the
second commandment that I shouldthrow in here.
Oh, okay, real quick.
She pointed out to me that theCatholic Church, tim, has
actually removed the secondcommandment from the Decalogue.
They have actually removed thesecond commandment from the
(04:28):
Decalogue and they've turned the10th commandment into two
commandments, precisely becauseof all the confusion around the
iconography that they haveIdolatry.
Yeah, I was like there's no way, that's not true.
Looked it up, they a hundredpercent did that.
The second commandment is notthere.
They literally removed it and Iwas like, well, maybe they did
the first and second togetherand they call it one commandment
.
No they just pulled it out andI was like dude, that's bonkers,
(04:53):
that's bonkers.
Speaker 1 (04:54):
So just as an FYI.
Speaker 2 (04:56):
All right, now we're moving on.
We'll get out of commandmenttwo, which I'm still stuck on, a
little bit, but shout out to mywife for catching things that
are awesome.
Commandment number three.
You want me to read it.
Yeah, I'm going to read the oneout of Deuteronomy, but again,
for anybody following along,deuteronomy five and Exodus 20,
all are awesome.
(05:16):
So, okay, you shall not takethe name of the Lord, your God,
in vain, for the Lord will notleave him unpunished who takes
his name in vain.
Okay, cool.
Speaker 1 (05:30):
I've heard two different iterations of this, so
I'm curious on where you'regoing to go with it.
Hit me Well.
One is obviously don't use theLord's name so like oh my God
right, okay, oops yeah.
The other one was and this isalways kind of confusing how to
explain it but don't say you'regoing to follow God and then not
do what he commands you to doby saying oh, I'm a believer in
(05:51):
God, but I'm not doing what Godwants me to do.
Speaker 2 (05:56):
There's actually a good.
There's a good reason for that.
For a lot of reasons, this isclosely connected to the ninth
commandment, where you shouldn'tbear false witness, and I'll
get into this here in a second.
But I think there's kind of a,let's say, a range of places
that this touches.
But let's just dig into it alittle bit.
Ultimately, tim, what's yourfavorite?
Speaker 1 (06:19):
book in the Bible, ecclesiastes.
Speaker 2 (06:20):
Ecclesiastes.
Tell me what is the main thrustof Ecclesiastes?
It's all meaningless.
Speaker 1 (06:26):
It's all meaningless.
What's the word?
Speaker 2 (06:28):
Vanity.
The root of vanity is vain,vain.
So when it's talking about nottaking the name of the Lord,
your God, in vain, I want you tothink about the concept of
something being made superfluous, something being made empty,
(06:49):
chasing after the wind.
It's extra, it's surplus, it'ssomething that doesn't actually
matter, it's vapid, if you wantto say it that way, like it's
just, it's something that nolonger holds the weight or
meaning that it's supposed tohold Interesting.
Speaker 1 (07:05):
I can think of a lot of modern words now that have
that.
Speaker 2 (07:09):
Yeah, yeah, that, have that, that, have that
Exactly.
So we use the word love now,right, and it's like what has
happened to that word?
Everything?
And that's the problem.
We've taken it and we've ringedit out and we've used it in so
many different ways andinappropriate ways that now it
no longer holds the meaning thatit was meant to hold.
Speaker 1 (07:30):
Like somebody who swears a lot.
Yes, it doesn't even matter.
Speaker 2 (07:38):
It doesn't mean anything because the old words
that we used to have have beenwrung out and stretched and used
so inappropriately or hijackedby people for all kinds of
horrible things that we feel theneed to kind of abandon them
altogether, and now we only usethose words in cliche ways or
throw it out in a way thatdoesn't make sense because
they've been used wrongly sooften.
This really is the case of alot of language in general.
(08:03):
So, like the, the Israelitepeople, tim would not write out
the name Yahweh like on a on apiece of paper, like they
wouldn't do it because it wasgoing to be something that was
thrown away, like unless it wasscripture itself in a scroll
that was going to be cared forforever and held up in a special
place.
Like this is why some Jewishpeople still online when they
(08:24):
write God, if they're writingsomething we'll put a.
G and then two dashes next to it, because they don't want to put
the name of God on somethingthat is disappearing and doesn't
matter.
Why would I put somethingvaluable on something that is
transient?
Just disposable.
Speaker 1 (08:41):
You get what I'm saying.
Speaker 2 (08:42):
Yeah, exactly, they're saying this should never
be disposable, like the Hebrewword for weight.
I love it, it's just, it's awonderful word, but it's the
same word for glory Chavod,chavod, say it.
I'm not even trying.
Chavod literally is like.
It means a weight, aweightiness to it.
And when we think about the nameof God, what's the significance
(09:06):
of a name?
It's an identity, it's arepresentation, it's a mark of
what something is, what it holds.
When Colossians is talkingabout Jesus being the image of
the invisible God, the word usedis icon, like we use this when
we look at a computer screen.
(09:26):
There's an icon, it pops up.
What is it?
It's a representation of thefullness of what something is.
When we think about the name ofGod, it's take what represents
the fullness of who.
God is, the one who spoke theworld into existence and empty
(09:54):
his name of meaning.
It's a big deal.
It's a big deal.
It's such an interesting thing,tim, when you talk about like,
even things like transgenderism,people understand this a little
bit.
They'll talk about like deadnaming.
How dare you name me by my oldname, my new name?
Well, why?
Because identity has meaningfor them and they're saying how
dare you point out the realityof what I'm supposed to be when
(10:18):
I've tried to give myself a newicon.
I've tried to give myself a newicon.
I've tried to reinvent myself.
It's the same package, it'sjust a different look.
It's like Jaguar's newmarketing scheme.
It's a mess.
Don't look that up if you allhaven't seen it already.
But yeah, so when you thinkabout this, right off the bat, I
want you to think to yourselfokay, ultimately, what this is
(10:40):
saying is that I should not beemptying the name of God of
meaning.
And when you think about how weuse language, when you think
about I'm going to point thisone out and I don't want people
to get upset with me on thisbecause, like, this could be a
problem for you because you'rejust nervous when you pray, some
people use the name of God 36times in like a 30-second prayer
(11:04):
.
You know what I mean and, god,I just hope to God that it would
be right.
Like they just go on and keep.
I would say at that point, itdoesn't mean anything.
You're not praying and thinkingabout what you're saying and
trying to add value to thestatements that you're saying.
You're just running your mouthand it no longer.
It doesn't mean anythinganymore.
Like Jesus talks about this,they need to get to be heard
(11:25):
because of the repetition andall the crap that they're saying
and he's like no, what isimportant is the oomph and
thought and the ethos that isgoing, the very essence of who
you are, that is going into theprayer to give it substance.
And we live in a decadentculture, tim, where everything
is about the fixings.
Everything's about the littleextra sauce, the little extra
(11:47):
thing that you have, the stickeron your hat, whatever it might
be that it's superfluous, it'sjust we're all about extra.
And decadence leads us intovanity.
Or you could say decadence isthe reason or the substance of
vanity.
Everything becomes moreextravagant over the top and
(12:10):
when you do that, it actuallymakes everything less valuable,
not more valuable, and we're ina world that does this.
So when we think about this, Iwant you to think about how this
touches your life, how thistouches how you think, how you
communicate.
Jesus tells us I think it's inMatthew 12.
Yeah, yeah, matthew 12, 36.
(12:33):
But I tell you that everycareless word that people speak,
they will give an account forit on the day of judgment, for
by your words you will bejustified and by your words you
will be condemned.
This is a big deal.
So Jesus isn't just saying, hey, you shouldn't just take my
name in vain.
He's saying stop making wordsvain.
Stop making words that youspeak mean nothing.
They need to have substance.
(12:54):
Don't just talk.
Say things that matter.
This is why I have a big issuewith profanity, and we've had
conversations about how there is, let's say, profanity in the
Bible.
That's used, but it's notsuperfluous, because it's used
in a way to actually denote themeaning and push forward the
thing that you're trying tocommunicate, unlike somebody
(13:16):
who's just spewing out swearwords, because that's how
they've learned to talk andthat's what they are In fact,
because we speak out of theoverflow of our heart.
That's kind of the picture ofwho we are at some point, and I
speak with words either that arerich and deep with meaning,
that are thought through, or Ispeak like somebody who is as
(13:36):
shallow as a puddle of water and, unfortunately, somebody who
can't stop swearing to merepresents somebody who's
incredibly shallow.
And what's funny is like youknow, you're a younger kid, you
think you're so cool, you knowyou use this language of that.
It's like, oh, I'm fitting in.
It's like, oh, you're.
All you're doing is becomingmore shallow and more stupid.
Speaker 1 (13:55):
You know, the words that we say, a lot of people
would say it's honest.
Speaker 2 (14:01):
What's funny is it might be yeah, right, but honest
if you're a liar, right Like.
Honest about being a liar isn'ta good thing.
The goal would be cool.
Then you should probably changethat.
But if honest means this iswhat I am, I'm never changing.
Well, that's just stupid.
And now you're honest aboutbeing stupid.
I'm never changing.
(14:22):
Well, that's just stupid.
And now you're honest aboutbeing stupid.
But you're acting like it's morevenerable or more honorable to
be somebody who is stupid thanto be somebody who is changing
into something better.
Right, I would at least havesomebody who is not all put
together work that direction,act that way out of like a
respect, kind of like a youngboy not being a man but trying
(14:42):
to act like his father you knowwhat I mean until he gets to a
place where he can be that thensomebody blatantly say well, you
know, I'm not an adult, so I'mgoing to stop trying to act that
way and then stay a child theirentire life.
The boy raises the man right,and so it's worth noting that.
(15:03):
So when Jesus is saying you'regoing to be judged for every
empty word that you speak, howmuch more are you going to be
judged for emptying the name ofGod himself of meaning.
This is why saying things likeyou know GD bug me really bad,
or when people say the wordJesus as a profane word, it's
disgusting to me Like I want topunch those people in the mouth.
(15:24):
It's a big deal to me becauseyou're taking his name and
you're emptying it of meaningand you're acting like that's
fine.
It drives me crazy when I hearfive-year-old girls taking the
name of God in vain and peopleare like well, that's not really
what it means, right, that'snot the fullness of what it
means, but it's not less thanthat, 100%.
(15:44):
You should not be using thatname as some kind of explicative
on the end of a statement orsome kind of exclamation on the
end of a statement.
God is not an exclamation.
He's not Quit using it that way.
It drives me crazy, tim.
We talked a little bit last weekabout putting images of Jesus
(16:07):
on t-shirts and things like that.
This would fall in thiscategory as well.
Not only is it the secondcommandment, you shouldn't make
a graven image, but if you didhave an image of something, do
you really want to put somethingvaluable like the name of God
on something that's transient,that's being thrown away or is
virtually garbage, and I wouldsay you would want to be at
least thoughtful about that.
The other side of this andmaybe you have questions about
(16:29):
that, I don't want to run pastyou the other side of this, tim,
is the and it's not different,but it may be a way that you
need to think about it.
It has more to do with oaths.
The language that's being usedhere is trying to communicate
the reality that taking a nameis a lot like swearing on
(16:51):
something.
All right, so you think about,in a court of law, you swear on
the Bible.
Why?
Because what you're saying is Iam responsible to this name.
I'm responsible to this truth.
I'm not going to take the nameof the Lord in vain or empty it
of its meaning by not being anextension of the very truth and
(17:13):
reality that I espouse and say Ibelieve.
Okay.
To make this more simple, youcould say I'm not going to tell
people I'm a Christian and thenempty the name of Christian of
meaning by living like hell.
Right, yeah, okay, butspecifically, this is talking
about courtroom language.
Don't you dare take the name ofGod and then live in a way
(17:36):
contrary to what God has calledyou to do.
Don't you dare swear on theBible and then tell a falsity.
This is why I was saying it'sdeeply connected to the ninth
commandment and bearing falsewitness, like how that plays out
.
It's ultimately first connectedto my allegiance to God, and
when people talk about the 10commandments, tim, they'll talk
about the two tablets of the lawor the two tables of the law,
right, two tables being firstthe first four and the last six,
(17:59):
right yeah, this kind ofpicture of here's the you could
say, the inner life and myreverence to God, and then
here's how that those four playout in these six.
When I love my neighbor, right,right, so you could see these
two connected in a big way andhow this would play out.
But really, what this is sayingis, if you're going to take an
oath, if you're going to vow,don't you dare call on the name
(18:20):
of God and say you know, I swearto you in God's name that I
will do this.
You're in the name of God, I'mgoing to you know, don't you
dare do that, and then live likehell or go opposite of that or
live a lie or say something thatdoesn't make sense along with
those lines.
Speaker 1 (18:38):
There's an Ecclesiastes verse that says
it's better not to make a vowand keep it than to make a vow
and not keep it.
Why Ecclesiastes?
Speaker 2 (18:46):
Because you are evoking something far beyond you
.
You're touching things that youdon't even fully understand.
So if you do this, you wouldbetter be serious about this.
Better be serious about this.
Now, a lot of people confusethis, because you have places
where Jesus says things like hey, let your yes be yes, right,
and let your no be no.
(19:06):
What is it?
Matthew 5.
I say to you do not take an oathat all, either by heaven, for
it is the throne of God, or byearth, for it is the footstool
of Jerusalem, for it is the cityof the great king.
And do not take an oath by yourhead.
If you cannot make one hairwhite or black, let what you say
simply be yes or no.
Anything more than that comesfrom evil.
His point in this is not hey,you shouldn't make an oath in a
(19:31):
court of law.
He's not saying you shouldn'tmake a pledge, like, for
instance, when you put, let'ssay, you sign up for a loan or
something.
That's an oath.
You're saying I'm promising, bywho I am and what I'm able to
do, that I'm going to get thisdone and accomplish it.
Those are what those things are.
He's saying superfluous stuff.
Quit swearing.
(19:51):
I swear to you, I'm going tomake this happen.
Quit doing that.
Quit telling people.
You know.
I swear to God that I'm goingto make no.
Stop it Like you are evokingthings that are so far beyond
you and you're emptying whatthat's supposed to mean of its
meaning by making it so stupidand small and insignificant.
(20:13):
Dare I say pusillanimous, TimPusillanimous.
Speaker 1 (20:16):
What did the word promise be?
The same meaning here.
Speaker 2 (20:21):
Promises is basically saying I'm going to do
something.
An oath is evoking somethingelse in that process, like on
the grounds of right.
So an oath is promising to dosomething by evoking some kind
of on my honor right, I'm goingto do this particular thing, or
(20:42):
because of this, which is a wayof saying, if I do this wrong,
that is shamed.
If I do this wrong, this isn'tgoing to happen.
Which is why, all throughoutthe Old Testament, you have
people well, new Testament toobut people saying aren't you the
God who did this and aren't youthe God who did that?
And for your own namesake,would you go and do this
particular thing?
Because the name of God was suchthat it held such a standard
(21:06):
and a weight that to say God,they're defaming your name was a
way of saying Lord, you have touphold this standard.
They're trying to make yourname, they're trying to take it
in vain, they're trying to makeit less than it actually is.
That can't be the case.
That can't be the case.
That can't work.
In fact, let me give you one ofmy favorite texts real quick,
tim, can I?
In Ezekiel, chapter 36, andI'll be careful not to spend too
(21:35):
much time in this text becauseit could take us to a different
place.
Ezekiel 36, I think it starts inverse 22.
Yeah, check this out.
Therefore, say to the house ofIsrael thus says the Lord God,
it is not for your sake, o houseof Israel, that I'm about to
act, but for my holy name, whichyou have profaned among the
nations where you went.
(21:55):
I will vindicate the holinessof my great name, which has been
profaned among the nations,which you have profaned in their
midst.
Then the nations will know thatI am the Lord, declares Lord,
when I prove myself holy amongyou in their sight.
And what he talks about istaking these wretched people,
who are awful, and making themclean and giving them a new
(22:17):
heart and a new spirit.
Ultimately, what he's saying isthe people who are supposed to
be a representation of me havegone out and not been a
representation of me, and now Ilook bad, my name is being
profaned because of the way thatyou're living and the reality
that you have not lived up towhat I told you to do and how I
told you to act and the way thatI called you to be and the
(22:38):
light that I called you to carry.
And he's saying so I'm notdoing this for you because you
haven't done anything right butprofane my name.
What I'm going to do to defendmy name is I'm going to place my
spirit inside of you and I'mgoing to give you a new spirit,
and I'm going to give you a newheart and I'm going to wash you
with clean water, not becauseyou're awesome, but because my
(22:59):
name is worth defending.
This passage, tim, in Ezekiel 36, is the passage about the new
covenant.
This passage is about Christcoming and giving you his spirit
and being in a new covenantwith God, where he would cause
you to live in his statutesbecause of the spirit that he's
placed inside of you.
Because, apart from that, youare not able to walk in the way
that you were supposed to.
(23:20):
Because, apart from that, youare not able to walk in the way
that you were supposed to, godis saying in this passage the
reason I am saving you isbecause you are profaning my
name and I will no longer allowyou to profane my name.
So, in my good nature, andbecause my name is being
profaned and I can't stand that,I will save you and I will
allow you to actually be anambassador of my name so that it
(23:41):
would be upheld the way that itis supposed to.
This passage is saying thereason for your salvation is
ultimately because, apart fromit, you were profaning the name
of God and he was not going tostand for it.
Speaker 1 (23:52):
That has a whole new responsibility.
It's a whole dimension toChristians.
Yeah.
Speaker 2 (23:57):
Yes, yes.
So when you bear the nameChristian, let's just go there
for a second.
We should feel the weight ofthat.
Yeah, oh, of all the names tobe called, christian doesn't
have to be the name that comesafter Christ himself.
(24:18):
I would rather be calledsomething like attempting Christ
.
Speaker 1 (24:24):
I'd rather be called follower of somebody who's doing
it right, so it feels lessweighty.
Speaker 2 (24:35):
But to be called a Christian is to bear the name of
Christ and unfortunately, textslike what we just saw in
Ezekiel 36 are making this pointthat it's like man.
You are profaning that nameamong the nations.
You are taking his name in vain, not because you're just using
it improperly, although it iscertainly that as well.
(24:58):
It's because you're emptying itof meaning.
God has placed his name on youso that you would represent it
well and tell people what itmeans.
Your life with God is acovenant, it's an oath with his
name on the top of it, and whenyou live like a non-Christian,
(25:18):
you were taking the name of Godin vain and you were breaking it
.
What's so interesting, tim, isthat the language of salvation
is forensic, it's courtroom.
It's very much like you areguilty of sin, you are going to
hell, you are dead, you arewicked, you are a hater of God.
(25:40):
God takes his own son, punisheshim for your sin, gives you his
righteousness for your sin,gives you his righteousness, and
the gavel comes down and hedeclares you righteous, like the
court of law, like an oath.
Is being like you're puttingyour hand on something, or Jesus
(26:01):
is putting his hand on you andsaying this now belongs to me,
and I will see this through tothe end.
You are now the extension ofthat covenant, that oath and
God's name is on you.
This is why Isaiah says thingslike my names are graven on
their hands right, or I willcall my people by a new name.
They'll be known by this.
(26:21):
You know, it's this picturethat you bear, the very name of
God itself.
So you have the oath that you'retalking about on your life is
what you're saying, yes, in avery real way, or you could call
it a covenant right, right, andGod can't back out of that with
you anymore.
Well, I would say the ones thatare truly saved that he's
(26:42):
actually died for.
Yeah, I would say God does it,in fact, in oh gosh, is it where
?
In Genesis is?
I want to say it's Genesis,chapter 12.
But there's this picture of thecovenant that God gets into
with Abraham and he has himbasically cut these animals in
half.
Fun fact.
(27:03):
So he cuts these animals inhalf, places them on different
sides, symbolizing it's like ablood covenant to the death, and
normally in these times, if youwere making a covenant,
somebody would separate theseand then both of you would walk
together through these animalsthat were split in half, as a
symbol of saying we're incovenant together to the end.
What happens in Genesis withAbraham is that God has him set
(27:27):
this thing up and then hebasically walks through the
thing himself as a symbol ofsaying you're not going to be
part of this.
I'm going to do it not becauseof you, but because of me, again
, upholding his name and hisbargain, not because we're great
, but because he is, he'sglorious, he's glorious.
So, yes, so when God saves,someone, calls you know, elects,
(27:51):
justifies, sanctifies,glorifies, all of this that is
his decision and something thathe is doing and ultimately he
will bring it about, which is agreat reminder.
Like when I read that verse, itshould make you feel small and,
at the same time, incrediblygrateful.
God wasn't like.
This guy finally gets it.
(28:13):
I want him on my team.
Thank goodness.
He's like listen, I'm sick ofyou emptying my name of meaning.
I'm sick of you making me lookbad.
I'm saving you.
You're done.
You're in my kingdom now.
You work for me.
You're out of the kingdom ofdarkness, you're in the kingdom
of light.
You cannot bear my image andnot represent my name anymore.
Either you have to die and bedestroyed or you have to be
(28:34):
ultimately redeemed, and that isthe great end game of
everything that we're doing.
Speaker 1 (28:38):
God doesn't do that with everybody, right.
Speaker 2 (28:41):
Yeah.
So either they're ultimatelydestroyed for profaning his name
or they're redeemed becausethey were profaning his name.
I just don't think we thinkabout salvation and these terms
ever.
But when we look at the TenCommandments and what is he
saying?
Like I have redeemed you.
I am God, don't worship anybodyelse, don't make other idols,
(29:02):
don't make graven images and donot empty my name of meaning.
Speaker 1 (29:08):
Well, speaking of vain words, I feel like
salvation in the Christianesehas been vain.
Speaker 2 (29:14):
Yeah it can be, it's been used a lot.
Speaker 1 (29:16):
I'm saved by grace, I'm good you know Right.
Speaker 2 (29:18):
Right, we can take words and we can say them as a
type of I wanted to use the wordtalisman but like what's the
like a lucky charm?
You know, like if I say thesespecial words, it means
something.
The thing is not if it doesn'trepresent the fullness of what
it's supposed to be, which isagain the whole point of this.
If you evoke these words, youwould better understand the
(29:41):
fullness of what they mean, andif you don't understand what's
behind that word, then you areemptying of its meaning and
instead meaning and and insteadtrying to play something else
there that it can't hold.
Speaker 1 (29:53):
And doesn't sustain.
I've been thinking the wholetime of just the Pharisees, just
as an example too.
Speaker 2 (29:57):
Yeah.
Speaker 1 (29:58):
I mean, they were really well versed and belief
and they could tell you theirbeliefs, but then they crucified
Christ.
Speaker 2 (30:04):
So funny, interesting Cause literally the, the temple
, is called Ichabod.
Literally means like God hasdeparted, like that's what it's
called Ichabod, yeah, yeah, I'mtrying to think.
In Ezekiel they literally saythe temple is going to be like
it's Ichabod, Like the Lord hasdeparted, the substance has
departed.
Speaker 1 (30:23):
I just remember the Headless Horseman when I hear of
Ichabod yeah, okay, ichabodCrane, okay.
Speaker 2 (30:28):
Well, it turns out names have meaning, right, and
for the record, if you look allthroughout scripture,
everybody's name, the name, hasa meaning, it has a root, it's
denoting something.
Your children's names when youname them, it has a meaning, it
has a root, there's substancethere.
But, like so, one of myfavorite stories, tim is in Luke
17, with the 10 lepers.
(30:49):
Oh yeah, right, and he has the10 and he basically tells them
to go back to the temple, showyourself clean, yeah, and they
go back to the temple, he healsthem, and then one comes back.
One of them turns around andcomes back to him and falls at
his feet and worships.
Right, and here's what'sinteresting, those 10 are going
back to a religious system.
The one understood that Jesusis the temple, he is the
(31:12):
substance, he is the fullness ofwhat it's supposed to be, and
drops at his feet and begins toworship.
These people have been burnedby a religious system that is
actually supposed to care forthem, love them, walk with them,
help them feel like Godactually loves them and the God
actually that does love them.
They end up abandoning anywaysand leaving and never coming
back.
But the one who understands thesubstance of what the temple is
(31:35):
supposed to be finds himself atthe feet of Jesus worshiping.
Speaker 1 (31:38):
Here's a hot take real quick, then.
And that story.
This just came to mind, soforgive me, this is stupid, but
couldn't you argue that thatreligious system that you're
talking about is the one thatled them to Christ to begin with
?
Speaker 2 (31:47):
Totally, yeah, yeah, I mean so.
I think I've probably said thisfive or six times on the
podcast.
If you haven't heard me saythis before, you don't listen
that much, and that's okay.
Speaker 1 (31:57):
You say a lot of things, I do.
I talk a lot yeah.
Speaker 2 (32:02):
The.
He says this.
He says, if you're, the thingabout dancing is that you have
to first learn to count, andthing about dancing is that you
have to first learn to count.
And so if you start dancing, um, with you know, with, let's say
, your wife or whatever you'relearning to dance, it's hard to
focus on the person you'redancing with, because you're
just trying to keep time One,two, three, one, two, three and
you're trying to get it right.
He says after a while uh, yourbody does it for you and you
(32:22):
don't have to count anymore, soyou can focus on your wife.
The problem is now, because Idon't have to focus on the
counting, I can also, instead offocus on my wife, focus on
another girl while I'm dancingwith my wife.
Okay, this is important, becausehe was talking about liturgy
and the point he was trying tomake is the very things that we
put in place to help createcheckpoints so that we would
(32:43):
have to think about what we weredoing and why we were doing it.
The goal is to get them down soit becomes more fluid and easy.
We were doing it.
The goal is to get them down soit becomes more fluid and easy.
But then the problem withsomething becoming fluid and
easy is that you don't have tothink about it anymore and you
can be thinking about somethingtotally wrong while you're
supposed to be thinking aboutthe right thing.
The whole group of you know,pharisees, became this group of
(33:05):
people that got the countingdown so well that they were
constantly thinking aboutthemselves instead of the Lord
that they were actually serving.
They became proficient inmaking their own laws and coming
up with little steps they coulddo in between the timing and
this and that and forgot.
The whole point of dancing isto enjoy that time with the
person you're dancing with.
(33:27):
And this is why Jesus saidthings like hey, man, you search
the whole scriptures, you thinkthat in the end you have hope.
These are the scriptures thattestify about me, but you're not
coming to me that you wouldactually have life.
So they took the name of God,they espoused that, they said
that that's our father.
And Jesus said actually, no,your father is the devil.
And for them that's like theworst thing ever, because they
(33:49):
believe no, we're arepresentative Abraham's, our
father, and this and that andhe's like dude before Abraham
was is me, I am.
What is he saying?
My name?
I am Ego emi, which, by the way, is literally saying I am, I am
.
Ego is means I am and emi meansI am.
So when he says ego, emi, he'ssaying I am, I am, like it's a,
(34:12):
it's a bit like he's saying I amthe, I am like he, he.
Again he's evoking the name ofGod and saying I am that name
that you don't know who that is,because I am him and the one
you're saying the name that youthink you're taking is standing
in front of you and you don'trecognize him.
(34:35):
And I hate this because I thinkso many churches today, tim,
and so many people who take thename of Christ would have that
exact same thing happeninghappening he could be standing
in front of them, thepersonification of who they're
saying they're trying to be, andthey would not recognize him
because they've made the name ofChrist superfluous, they've
(34:58):
made it vain, they've beenliving a life in vain taking the
name of Christ and, by that,taking the Lord's name in vain,
and they think it's a word abouta swear word that they
shouldn't use, which theyprobably constantly do.
Speaker 1 (35:14):
Yeah, that's what I always heard growing up, yeah.
Speaker 2 (35:19):
It's the smallest version.
Let's say it's the smallest.
I don't want to put a valuestatement on it, but let's say
it's the easiest and smallestversion of that that you can
slip into.
The problem is, if you don'tgrow in your understanding
beyond that and why is it wrongto take that name in vain?
You don't understand that yourlife can be in vain if you don't
understand who Christ is.
Speaker 1 (35:40):
Yeah, so when you're using these words then, like God
or salvation Christ, whatever,is it best then?
To just avoid those words atall costs until you mean it.
Speaker 2 (35:51):
I think you should reserve words um as best as you
can for their proper meaning.
Now, I'm not saying you can'tturn a phrase, not saying you
can't use words in fun ways.
God gave you language um to usein special ways to make it
beautiful.
And then it's a crazy idea, tooright, because it's literally
(36:13):
sound from my vocal cords,because God has given me, you
know, skin flaps that vibrate.
And then you got a hammer inyour ear that picks up on the
vibrations and now that's sound.
You're hearing words like.
That's how that's working forus.
You know, crazy.
God spoke everything intoexistence.
(36:35):
You know what I mean With words.
He says something and literallycreation comes into existence
because he understands thefullness of who he is and when
he speaks it is Right, like socool, to think about it that way
.
But for us, when we think aboutwords, we should think about
(36:57):
the substance of what they are,and if you don't really
understand something, you shouldtread lightly.
If you're going to talk aboutsomething that is supposed to or
should have weight, even ifother people don't talk about it
that way, you should when youtalk about Christ, when you talk
about our Lord, when you talkabout his law.
When you talk about the thingshe's called you to reverence, be
very careful about laughing atthings that would make God burn
(37:19):
with anger, like if other peopleare saying jokes about him.
Um, that that a hundred percent, uh, are assaulting who he is
and his standard.
There's something very wrongwith that and I would just
caution you, christian, don't gothere.
I would caution you If you'resomebody in your life that does,
let's say, use the name of Godin a superfluous way, stop,
(37:44):
because that is an expression ofwhat you actually believe
inside of you, of what youactually believe inside of you
when you are saying things thatare stupid, that are emptying
things of meaning.
What that tells me is that yourlife in some way is making light
of who God is and the weightthat you carry with the name
Christian.
You should walk like you're ina suit of armor, with the brand
(38:05):
Christ across your back, in afield full of demons, with a
couple of brothers that you'rewalking with and you're going to
war, because the Bible saysthat's actually what's going on
around you.
And if you're making jokesabout the king that you have and
throwing your armor around andacting like it's not a big deal,
imagine how quickly that goessouth, and I think a lot of
(38:26):
people have become a haunt forthe demonic in their life
because they've thrown aside allthe things that actually have
meaning, that were to be ashield for them and for their
children.
In the name of not taking it asseriously as they should,
everything goes back to thegarden, did God really say?
Is it really that important?
Yeah, just take the armor off,not a big deal.
(38:48):
Don't dilute yourself, christian.
Do not dilute the name ofChrist, and don't forget that
you dilute the name of Christwhen you walk like a
non-believer as opposed tosomebody who bears the name of
Christ.
Nice.
Speaker 1 (39:02):
Amen, yeah, yeah, that's great Cool.
Speaker 2 (39:06):
Might be a little early, but that's a great point
to end on.
Hey, I'll tell you guys, walkwith your head held high and you
should be a potent person inyour life because you bear the
name of Christ.
This statement here is not justsaying don't empty something of
meaning.
What it's saying is it has animmense amount of meaning and
Christian Christ's identity ison you, his blood is covering
(39:29):
you, his spirit is filling you.
So when his words fill yourmouth, they should mean
something special, they shouldbe something significant, and
you should realize that you arelike a real person, walking
amongst a bunch of wraiths andpeople that are damned.
You have been given everything.
Don't make light of that damned.
(39:51):
You have been given everything.
Don't make light of that.
Walk with your shoulders up andyour head high and be something
different than the rest of theworld.
Give them a show.
You know what I mean, and Idon't mean.
I don't.
I don't mean entertainment,although sure, maybe there's a
smack of that.
I mean something real in aworld full of fake, something um
, uh and a world full of thingsthat are just blowing away and
(40:12):
chaff.
That doesn't matter.
Psalm 1 is one of my favoritebits about this right.
Blessed is a man who does notwalk in the counsel of the
wicked, nor stand in the seat ofsinners, nor sit in the seat of
scoffers.
His delight is in the law ofthe Lord and in it he meditates
day and night.
Right offers is delight is inthe law of the Lord and in it he
meditates day and night right.
It'd be like a tree, firmlyplanted by streams of water, who
yields its fruit in season,whose leaf does not wither.
(40:34):
Whatever he does, he prospers.
Not so the wicked.
They're like chaff that thewind blows away.
You know what chaff is, tim?
They were taking wheat.
They would sift it and throw itup in the air and the husk
would blow away with the windand the seed drops down.
What's real stays, what's fakeand vapid disappears.
You, christian, remain for allof eternity and what you do
(40:58):
matters for all of eternity,because the name of Christ is on
you.
Embrace that, walk in it andlet everything else that's going
to blow away blow away.
Don't be blown away with it.
Amen, yeah.
Speaker 1 (41:09):
Great Thanks, man, well hey.
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