How to Properly Understand the Old Testament & Dispensationalists' Hermeneutical Errors

[00:00:08]All right, good evening everyone and welcome to Renewed Minds Ministries.

[00:00:12]Thank you guys so much for being here with me today for this broadcast. Well, I don't want to waste any time. I want to jump right into the topic at hand.

[00:00:21]Um, and then tonight we're going to be going over how to read and preach from the Old Testament. The problem with the dispensational hermeneutic. How to read and preach or teach rather from the Old Testament. The problem with the dispensational um hermeneutic. Um you guys know here on this channel I do a lot of talking about hermeneutics and biblical interpretation um along with a lot of calling out some of the strong errors uh and dispensationalism and dispensationalism um things such as the pre-trip rapture and this huge distinction between um the promises for ethnic Israel in the church. That's something that um dispensationalists will have this huge distinction and that is what for the most part we have been taught over here um in the west was dispensationalism.

[00:01:15]Um I've went over with you in the past some of the history of dispensationalism.

[00:01:20]Um dispensational dispensationalists will like to say that um their uh uh how they see or view or interpret the Bible has been around forever. um that is not true. Um they like to cling on to the historical aspects of historical premill esquetology.

[00:01:41]Um but really dispensationalism um as we know it today um was started shortly after the uh the second great awakening um with people who popularized it such as uh John Nelson Darby um CI Scoffield um James Brooks um uh Lewis Schaefer and some of these people that I've mentioned to you before. Um, so you might have hits uh like little ideas that that they may hold to that floated around somewhere in church history, but for the most part, it started in the 1830s.

[00:02:16]And once again, America, she got her independence around um the late 1700s.

[00:02:22]So therefore, this was what America known and this is what America taught as far as evangel as far as um uh evangelical evangelism. I'm sorry. I always struggle to say that word. Um but but I'm here to uh to show you that that's number one, that's not the main method of interpretation that the church used over history. Um and and and better yet, what dispens dispensationalist interpret the Bible is uh it has strong errors um and what the Bible is actually saying. Um church history is important.

[00:02:57]All of these things that I've brought to you before, um, bringing out these these different names of these men who I believe is a strong era, all these things are important, but what's most important is what does the Bible have to say on the subject matter.

[00:03:13]Tonight, what we're going to do is I'm going to explain my hermeneutic, um, which has really held pretty strong over the course of church history. Um, and then we're going to explain uh the dispensational hermeneutic along with that. Um, and then we're going to show how their hermeneutics fall apart. Um, dispensationalists will say that they have a literal historical grammatical hermeneutic. Um, then they'll say that they take in account things such as, you know, uh, um, hyperbole, figures of speech, and things of that nature. Um, we're going to show tonight that that's not the case.

[00:03:53]uh and and let's just cut to the chase of what's the big difference? what is one what is one of the big dividers um in dispensationalism and let's say somebody like me who holds the covenant theology um we're not going to have too much disagreement at least from what I've seen in my interactions in my readings with historical books um even with uh in and uh uh a lot of the historical books or some of the narratives we're not going to really have a lot of of uh disagreement there where things break down is in biblical prophecy. Um, biblical prophecy is where it breaks down. And they will continue to say they have this literal historical grammatical hermeneutic. We're going to show tonight that even when it comes to prophecy um that's not really given a figure of speech or anything like that that it completely falls apart um for the dispensationalist. So without further ado, let me introduce to you um my hermeneutic. Not just the name, but also explain it in detail. So let's let's go ahead and get into it. So um what I hold to is uh the redemptive historical crystal hermeneutic. Some people might have what they say is crystalentric. Um I hold more to a crystalellic. Um and I'll explain what all that means as we go along. But these are the things that um I look for um when I approach a text. Um it's it's six things. I know it says five five is repeated on there twice, but it's actually six things. And that is literary interpretation, the genre. That is huge. And that's where we would and that's where one of our biggest dividers with uh dispensationalist. They they would say that number one is literal.

[00:05:39]Now, do I have a literal interpretation of scripture? Absolutely. But it's going to depend on the genre and the different types of Jewish writings. There are several types of Jewish writings. Um, uh, midrash, um, something that theologians will call something that's known as prophetic perspective. We're going to get into prophetic prophetic perspective tonight to show um, some of the eras in dispensationalism.

[00:06:06]Um, that's going to be something we're going to show uh, very clearly from the book of Jeremiah. So literary interpretation is key um because I need to know the genre. I need to know if are we in historical book, are we in a prophetic book? Um how is the author conveying his message? Is he using all the symbolism? Is he telling the story?

[00:06:27]That matters when it comes to interpretation of scripture. After that, you got the historical interpretation, and that's simply the history. Um who who wrote it? Um you may know the author, you may not. Um when did he write it? the time frame were Israelites in exile? Well, they're not in exile. Um um what part are we in the story? And we'll get to that a little later on as well. Um when did he write it? Where did he write it? Is it writing in Israel? Um John, he wrote the re um the book of Revelation on the island of Patmas. Um where did he write? Why is he writing?

[00:07:02]Authoral intent is important. Um authoral intent is important when you're coming when it comes down to hermeneutics. Yes. And this is where I would agree with my dispensational brothers and sisters. And if I didn't say that earlier, I want to make sure that I'm clear. Dispensationalism, I don't believe there no type of cult or anything like that. Nothing like the SDAs or the Mormons. These are brothers and sisters in Christ that we just have a strong disagreement on the interpretation of scripture. The the root of the issue for me is the interpretation of scripture. But we would agree on historical aspects.

[00:07:35]That's something that we're not going to uh disagree on. the the main disagreement we're going to have so far in what I've went over is going to be that literary versus literal interpretation. We'll break we'll we'll see that more when we start to get into the text. Next, we have grammatical.

[00:07:49]We're not going to have very much uh uh issues with them there. As a matter of fact, I would like to uh um acknowledge how much emphasis our dispensational brothers and sisters will put on um the grammatical interpretation of scripture.

[00:08:05]I like to applaud them for that. Um, everybody know that Dallas Theological Seminary um is dispensational in their teaching. You could look them up, you can Google it. Um, they're very they're they're not ashamed to say that they're dispensational. Um, but they're one of the best schools ever for grammatics.

[00:08:21]So, I would like to applaud them for that. That's going to be I've leaned heavily on some dispensationalist for uh grammatical interpretation.

[00:08:29]But I'm not done yet. Then there's the theocentric interpretation. how this reveals the character of God and his will. We know the will of God when we come to uh uh reading the passage um and and and and what is his will and how that is revealed over the course of history. You're going to hear me throw out a word that's going to be super important for the remainder of the evening. Well, actually two things and I've already let you know that already what they are. It's going to be prophetic perspective and it's going to be progressive revelation. prophetic perspective and progressive revelation.

[00:09:04]You're going to hear that a lot on this evening. The next aspect of hermeneutics that uh that make up my hermeneutic because we call it the redemptive historical cristocentric or cristotellic for me is christotellic telos which means it points to Christ. Um is going to be uh the redemptive historical interpretation. What part of redemptive story is the passage end? Where does the Bible uh where does this passage fit with the whole Bible? Um that piece we're going to tackle right after I get finished with this list. And then the crystalellic interpretation. How does the text point to Christ? What does this passage mean in light of Jesus Christ?

[00:09:45]What does it mean in the light of of Jesus' life? And in the light of Jesus death, in the life of Jesus resurrection, what does this mean in light of Christ? Now what the cristocentric person will say is that even reading from the Old Testament that it is centered on Christ. I would have to slightly disagree. I don't believe that that that the text is always centered on Christ. I believe that the text points to Christ which means that he is the telos which means that he um uh that he he is the goal of the text.

[00:10:16]So let me put these definitions here on the screen for you so you can see. Um cristocentric simply means Christ uh uh Christ is the center of redemptive history. Uh Christ the center of the scriptures and preaching any part of the scripture one must understand its message in the light as Christ being the center. I don't disagree with crystalentric. I am just however I am more cristotellic. Crystalellic is the approach that sees all of scripture having Christ as its end or it fulfillment. He is the goal. He is the telos. Um, and if you want to know more about christotellic, uh, Triple Longman uh, a great theologian, he is able to go into more detail on Christo um, telkic.

[00:10:55]I like to say for an example when it comes to Christoellic, which means Christ is the gold. Um I I remember I think it might have been Christopher Wright in a book if I'm not mistaken and he said that one day that he went on a trip and uh they would stop at several locations on their way to their destination and they would take pictures. Uh but when they took pictures and then they after well after the trip was all over and they went back and looked at the pictures. When they looked at the pictures, they saw the journey on the way to their destination. And of course, they took pictures of when they made it to their destination.

[00:11:31]They didn't take pictures and on their way to the destination say this is the destination. They took pictures saying this is what we saw on the way to it, but we're this is this is leading up to us making it to the final destination.

[00:11:47]In the same way when we read the Bible, we can't look at the Bible and say, "Oh, Christ is here. Christ is here. Christ is directly in the text." That's not it.

[00:11:57]The crisis leading to Christ. Christ is the climax of of God's redemptive story of of of what God is uh doing in redeeming mankind back to himself through the person and the work of Jesus Christ. Um, do I believe some texts are crystalentric and where it's centered on the person of Christ? Absolutely. But I believe it's more pointing towards Christ. I think that you can run into some serious issues by saying things are crystalentric because you'll fall into some of the issues that some of the church fathers fell into by trying to read Christ into the text when he is not. He is the goal. You read in the light of Christ and how it's pointing and making his way towards Christ if you're in the Old Testament. Um, but we're not going to look at the the the text and be like Christ is in the like literally the person of Jesus Christ in the incarnate form is in the text. You run the risk of iso Jesus um when you do things such as that. So we want to be faithful to the text. So if anybody want to come out, hey what is chaplain trades hermeneutic? Please please take them to this list and be like hey there is a hermeneutic outside of the literal historical grammatical. Even though I would say if somebody say that trade do you have a literal historical grammatical hermeneutic I have conceded to say yes I do but it's more literary in the sense of yes it depends on the genre. No I don't read uh um first kings chapter 3 the same way I would read Daniel 7 or or Daniel 9 when it says and then I saw or something like that. I I know that there there he's using symbolic language and there is an underlying meaning behind the symbolism.

[00:13:37]Um but I don't read it the same way based off genre. And we're going to tackle u some of those things. Maybe not fully tonight. Um but we'll tackle some of those things in the future as well.

[00:13:48]The next thing that you have to take into consideration is what I have here that um what stage are we in? Now remember number five on the hermeneutic list. It says the redemptive historical interpretation. What part of the redemptive story is the passage in?

[00:14:05]Where does the passage fit within the whole Bible? Then we look at this. Are we in the creation story? Um are we in the um um is this before the fall? Is it after the fall? Well, if it's after the fall, then we're in the stage of promise where God has made a promise in Genesis 3:15 that um that um from the seed of the woman, one woman one is going to come and going to crush the head of the serpent. Um from that he the promise then for pro from progressive progressive revelation begins to give more of what the promise is. Then you see more with Abraham and then you see more of the promise um and how the promise is going to be fulfilled in Isaac and then Jacob and the children of Israel. And then you get Christ and then we have the gospel cuz Christ has now come. You have promise and then you have fulfillment of promise and the fulfillment of the promise is in the gospel. Then after you have the gospel and Jesus life, death, burial, and resurrection and ascension, he pours out his spirit. Now he sends the church on a mission um to go and to proclaim this gospel to the entire world. And we will do this all the way up until the new creation. So it's important to know what part of the story that you're in. This is part of hermeneutics. What part of the story that I'm in? Um and you should always look you should always if you talking about Israel then you're talking about the promise and you're looking forward to the gospel and seeing how that connects to the gospel. um how this is moving from as a result of the fall um and how God is looking to uh uh to his new creation that he's going to create. It's important to know where you are in the story. So, let's recap a little bit of what some of the things that we went over because this is going to be important to lay some groundwork.

[00:15:47]Uh my mission tonight is to show you how to read and understand the Old Testament. And for pastors and teachers, I want you to know how to preach and teach from the Old Testament. The number one thing you have to have if you need to have a hermeneutic and Christ needs to be a part of that hermeneutic. Amen. We're not Jews. Yes, we get the thoral intent of the text.

[00:16:09]Yes, we are to deal with uh who wrote it, when they wrote it, why they wrote it, to whom they wrote it. All of those things are are important. But it does not stop there. We are not Jews in the sense to where we read it and then we can't know what it is pointing to. No, we read the scriptures in the light of Christ. Once again, that does not mean that you do not deal with authoral intent and you do not deal with the message and how the original audience would have understood it. What we're saying is that's not where hermeneutics stop. I would say that's bad hermeneutics if you don't work your way through to show where the text is going.

[00:16:53]Have your hermeneutic, but also know what stage are you in within the grand story of the Bible. This what this does, ladies and gentlemen, is this shows you how everything works together. how looking at doing your proper hermeneutous and exugesus with the text and how when you're preaching and teaching the text that you you need to know what is going on in the text, the authoral intent of the text, but also where does systematic theology fiblical theology fit in which is what is the Bible is saying as a whole. All of these things is important to have a good grasp on what the Bible is saying. You must understand these things. Otherwise, you're going to fall into some of the pitfalls that I see some of my dispensational brothers that they fall in. Um, and I'm going to forever, you know, love them dearly, but I'm going to forever call out some of the foolishness that comes from dispensationalism. So, what do we have? We've established, of course, what is our hermeneutic? What are we looking for? These six things.

[00:17:58]Once again, I apologize for having five on there twice. The next thing is what part from number five the first number five you see the real number five not number six from there we need to know redemptive historical interpretation what part of the redemptive story is the passage in there we have that but then we're we're still not done we're still not done we need to see the different horizons within the text now some of these things kind of overlap when you're doing your your your your hermeneutics or dealing with the text but you need to there's several horizons Many will say it's three. I would say that it's five.

[00:18:34]You have your immediate context which is dealing with the authoral intent. Um that's dealing with to whom to wh who who wrote it? To whom did they write it?

[00:18:44]Why are they writing? How were the first people understand it? That is important.

[00:18:47]But once again, it doesn't stop there.

[00:18:49]You need to go to how it points to or is fulfilled in Christ's first coming. This is one thing about the the Old Testament. And this is one thing that you want, like I said, you're going to hear me say a bunch of time is progressive revelation. Um, the Old Testament did not clearly show that there was going to be two advents of Christ. That is shown in progressive revelation. This is why you need both testaments or both covenants to see it fully. But how it points to or was fulfilled in Christ's first covenant.

[00:19:23]How it points to Christ's body which is the church. That's a curse word in dispensational language because uh for some reason when they see church I I don't know what they see because you know they're very Jewish centered. Not all but some are very Israelite centered. Very Israelite centered. And let me say this u while while I have it fresh on my brain. The Bible is about Christ. Jesus Christ fulfills the Old Testament. Amen. Jesus Christ is who fulfills the Old Testament. He has f he these Old Testament promises he's fulfilling this first coming. And then of course his first coming guarantees that he has some promises that he's going to fulfill in this second coming.

[00:20:05]Jesus Christ came to deal with sin. He came to exile us from the bondage of sin. All that stuff in the Old Testament was pointing to something greater. That Christ was coming to uh uh to uh rescue us from the exile of the bondage of sin and to live in safety and security in him within the new covenant. Isaiah 42:6 says that he is the covenant that that he is the covenant. He's the one that gives forgi forgiveness of sins and all of these good things that we see in Jeremiah 31. So the fulfillment God's promises is not going to be based on the old covenantal shadow. Dispensationalists want to hold on to old covenantal shadow. We're going to see that their literal historical grammatical hermeneutic of wanting to return back to old covenantal shadows fall apart when we really look at the text. It really when it really falls apart when they when you truly take a look at the text.

[00:21:01]Jesus Christ fulfills the Old Testament, not a geopolitical old covenantal shadow fulfillment of what they old covenantal shadow fulfillment of what dispensationalists say. Dispensationalists think that redemptive history goes backwards. I'm telling you based off the scriptures that redemptive history goes forward and it's climax in the person and the work of Jesus Christ. That should bother them when when when the accusation come out.

[00:21:27]And I'm not just throwing these things around. Once it comes to esquetology, listen to that dispensationalist.

[00:21:33][snorts] Christ rarely comes out of their mouth. It's a geopolitical agenda for ethnic Israel because they don't see how Christ is the true Israel. They don't see how Christ is the true temple.

[00:21:44]They don't see how Christ they'll say that Christ of course is the last Adam, but they don't see how he's the true Israel, the true temple, and how then we are now unified to Christ. The the restoration of Israel started way back in the life uh of Christ, but ultimately it started in Acts chapter 2. The restoration of Israel started in Acts chapter 2 when the spirit was pour out and they was being exiled from the bondage of their sins by putting their faith in the person and the work of Jesus Christ.

[00:22:13]Israel will be saved. True Israel will be saved. They will be saved. They've been saved all throughout redemptive history. They have been saved.

[00:22:22]God does not have a separate program agenda for ethnic Israel. And we're going to see how that hermeneutic they have falls apart. Their literal historical grammatical hermeneutic falls apart. I got off topic. We're going to get there, but I had it fresh in my brain. So, have to deal with the immediate context. Horizon 2, how it points to or fulfilled in the Christ's first coming. Point three, horizon 3.

[00:22:46]How it points to Christ's body, the church, which is made up of Jew and Gentile. which is made up of Jew and Gentile. which is made up of Jew and Gentile. Christ body, y'all, is the church.

[00:23:03]That Christ's body is the church. When he says, I'm making a new covenant with the house of Israel, with the house of Judah, look at what it is. That is a redeemed group of people, not just any old Israelite. A redeemed group. And then we see in in Ephesians chapter 2, how that covenant, how we have been grafted into it. That means we're grafted into Christ. We're grafted into the promises given to the patriarchs, which was Christ. That is the body. That is the church.

[00:23:33]Horizon 4, how it points to or is fulfilled in Christ's second coming.

[00:23:37]Right now we're free from if we're in Christ we're free from the penalty of sin but we're not free from the presence of sin but that will be fulfilled at the second coming of Christ and horizon five how it points to or is fulfilled in the new heavens and the new earth all five ver horizons when you're preaching or teaching or just reading the Bible more specifically the old testament all those things need to be in consideration now does every text actually have all five horizons the answer is no. Some things just have an immediate context.

[00:24:09]Some things might have horizon one and horizon 3. Some things might just have horizon one and horizon 4 or horizon one and horizon 2. So you don't necessarily have to have all five horizons, but there are some texts that have all five horizons within the text. That is how you work your way through redemptive history to show how it is working and is pointing to the person and the work of Jesus Christ. Progressive. Here we go. I told you from the beginning, this word, this this phrase is going to come up a lot. Progressive revelation matters. And sometimes dispensational is like to undermine progressive revelation. But I'm going to show you how that's a key part in dealing with preaching, teaching, reading the Bible in general. And if you leave progressive revelation out, you're going to fall into some pitfalls. We don't just have a Old Testament, ladies and gentlemen. We have a New Testament as well. I am all about making o Old Testament preaching and teaching great again, but I do it in the light of the person in the work of Jesus Christ. Once again, because I know it's some red flags for some people, that does not mean I don't deal with the authoral intent of the text. That is a straw man when people like to bring that up.

[00:25:20]So, keep all these things in mind. What have we done? Let's recap real quick again. We have our hermeneutic, literary, historical, grammatical, theocentric, redensive, historical, christotellic. All these things are important. We need to know what stage.

[00:25:34]We need to know what stage we're sorry put on the screen. Literal, historical, grammatical, the uh theocentric, redemptive, cristocentric. All these things, those six things are important for our u hermeneutic. We need to know what part of the story we're in. Are we in creation, fall, promise, gospel, mission, new creation? Which one are we in? Which horizons? How many horizons are being seen within this particular text? Is it just horizon one? Is it horizon 2, three, four, and five? Is it just two and four? Is it just five?

[00:26:05]Which one is it?

[00:26:08]So, these all of these things are important when we are trying to uh get a good interpretation of what the scriptures are saying. Now, I've talked enough. Let's go ahead and get into a text because y'all know me. I like to get into the text um and and and and uh see use an example. Now, let's look at an example. Here we have Jeremiah chapter 33 um beginning at verse 14.

[00:26:32]Now, uh this is what a lot of theologians would consider to be the book of consolation chapter 30 through33 where Jeremiah is showing some of the promises that is going to come to Israel. Now, Israel uh at this point, let me be more specific. Israel the north has already went into exile by the Assyrians. They went in 722 BC. Around this time of the text, it's slightly before uh 587 BC. In 587 BC uh the Jews Judah the south was taken um was they was completely Jerusalem was destroyed.

[00:27:14]Now before that uh Nebuchadnezzar, the king of Babylon, he had already begun to uh take some of the Israel, some of the Israelites or some of the Jews from Judah into exile, but he had not made his final siege yet, which happened in 587 uh BC. He did he three times he came um to uh uh to Jerusalem but and went to Judah and the last time which is 587 BC he completely destroys it. This is right before he completely destroys it. [snorts] Um so this is but but in this what we call the book of consolation which is here in Jeremiah 30 through33 um he is he is showing some of the hope.

[00:27:59]So even though you're going into uh going into exile, so he's writing to people who are still in Jerusalem, now those people going to be destroyed because they're trying to go against what God is saying. God has told them, you're going into exile. They're trying to fight against Nebuchadnezzar, but God says, "No, you should just go into exile with Nebuchadnezzar, but you know, under Zedekiah, they're going to keep trying to fight." But you have people who are already in exile, and this is hope for them while they are in exile. So Jeremiah is kind of writing to two audiences here. He's writing to those who already went into exile and then those who are about to really just be destroyed when Nebuchadnezzar come with his final siege in 587.

[00:28:36]But look at what he says here. Now that was just some of the background.

[00:28:41]Verse 14. Behold days are coming, declare the declares Yahweh. I'm in the LSB version when I will establish the good word which I have spoken concerning the house of Israel and the house of Judah. In those days and at that time I will cause a righteous branch of David to branch forth and he shall do justice and righteousness on the earth. [sighs] Listen and now we have no problem to this. Oh, who is this y'all? We already know who this is. This is Jesus Christ from the branch of uh the branch of David. We already know this from all the Old Testament prophecies. And he shall do justice and righteousness on the earth. In those days Judah will be saved and Jerusalem will dwell in security.

[00:29:24]And this is the name by which she will be called. Yahweh is our righteousness.

[00:29:29]Now verse 16, this is where where we at in the story. Now, now this is one thing about Old Testament prophecy that we need to understand.

[00:29:41]Sometimes, and I I like the way Kim Rutbar puts it. Sometimes we will look like say if you're looking over and you're looking at a mountain and it's from a distance away, it will look like it's just one big mountain. But then once you get closer to that mountain, you'll realize that there's several mountains with many miles in between them. That's how it is when it comes to Old Testament prophecy.

[00:30:04]Sometimes we're looking for this to be fulfilled in one event, but really there's a already not yet aspect into this. It says, "In those days I will cause a righteous branch of David to branch forth, and he shall do justice and righteousness on the earth." Well, what is that? That is Jesus Christ. And in that is an aspect of his first coming. In those days, Judah will be saved. And Jerusalem will dwell in security. Now, what what does he mean?

[00:30:32]Well, they're dwelling security because they're within this those who are truly Christ, those who are elect in Christ, they will dwell secure securely in them because God will give them a new heart.

[00:30:44]That's very that's very clear. But it also has an aspect to it where it's pointing beyond that to the new heaven and the new earth. This is what I mean by different horizons. The the Old Testament did not tell us distinctively that there was two advents of Christ.

[00:30:59]They really prophesied from just like I saw that mountain that's over there.

[00:31:03]It's one mountain. But as I get closer, then I see that there's more than one mountain separated by many miles. The more we look at the Bible through progressive revelation, we will realize that some things has multiple fulfillment. Multiple fulfillment. You have Christ's first coming where things will be fulfilled. You have Christ second coming where things will be fully consummated. We call this the already not yet or what we say is the theologians is realized esquetology.

[00:31:29]So in this and when it's talking about Jesus here, it's just talking about two aspects. It's talking about him and his first cousin, but then dwell in security. So yeah, dwell in security as far as being secure in Christ because he's given them a new heart and things of that nature within everybody from the least of them to the greatest of them.

[00:31:44]That's one thing that's key about understanding the new the new covenant.

[00:31:48]People dwelt in security that placed their faith in Christ that was electing Christ in the old testament. The difference within the new covenant is that it's with with everybody. It says from the least of them to the greatest of them. Not everybody within the old covenant was uh actually had faith in Christ. That's the difference. Everybody within the new covenant is saved.

[00:32:06]Everybody in the old covenant, not everybody was saved. That's one of the biggest things within the new covenant.

[00:32:13]Everybody has a new heart that's within the new covenant. Everybody. Everybody that's in the new covenant is in Christ in his body, which is the church. In the old covenant, that was not the case.

[00:32:25]that was not the case. Now, were there some who was in that that that believed and that uh was in security and the sense of security um and in Yahweh at that point? Absolutely. But it wasn't all within the old covenant. That's why the old covenant and the new covenant is different. Everybody within the new covenant has eternal security. Everybody within the new covenant has a new heart.

[00:32:47]Everybody within the old covenant did not. Some did, but not all did.

[00:32:52]But in those days, Judah will be saved, and Jerusalem will dwell in security.

[00:32:56]That is also once again pointing to the new heaven and new earth. And this is the name by which she will be called.

[00:33:02]Yahweh is our righteousness. For thus says Yahweh, David shall not have a man cut off from sitting on the throne of the house of Israel. So up to this point with dispensationalist, we have no issue here. We know that Jesus Christ is going to come. He comes from the line of David. He comes from the line of Judah.

[00:33:23]He's going to fulfill uh being the king, the king of Israel, the king of the universe. All this is fine. We know that because we why because we know pro for progressive revelation that it shows us that. Amen. So we we have no problem with this. They would have took it in looking at this passage. Okay, somebody's going to come from the line of David and he's going to sit on the throne. He's going to rule and nine times out of 10 it was going to be a earthly rule. That's and that was the Jews problem. The Jews saw everything that was going to be fulfilled in some sort of geopolitical aspect.

[00:33:57]Jews back in those days that that that was uh walked and talked with Jesus doing his ministry. They are a lot like dispensationalists. They don't see truly what Christ has truly fulfilled in delivering coming to deliver his people from sin. They are looking for a geopolitical type of restoration.

[00:34:18]when what Jesus came to do was a greater restoration. And whatever you want to think is geopolitical is the is the new heavens and the new earth. That's what it is. Let's continue though.

[00:34:31]David shall not have a man cut off from sitting on the throne of the house of Israel. And the le Levitical priest shall not have a man cut off from before me, who is to offer burnt offerings, to offer up grain offerings and smoke, and to proclaim sacrifices continually.

[00:34:48]Well, that's interesting.

[00:34:51]Um, what do you mean? I have no problem with David being uh we know looking at further in the story that David that the Jesus is going to come from the line of David and line of Judah and he's going to be king of Israel and king of the world and king of the universe king of kings lord of lords but then it said the Levitical priest shall not have a man cut off before me because there was a covenant made with them as well in numbers who is to offer burnt offerings to offer up grain offerings and smoke and perform sacrifices continually Huh? Let's keep reading. Then the word of Yahweh came to Jeremiah, saying, "This is Yahweh. If you can break my covenant for the day, and my covenant for the night, so that day and night will not be at their appointed time.

[00:35:41]Then my covenant also be broken with David, my servant, that he will not have a son to reign on his throne, and with the Levitical priests, my ministers."

[00:35:51]So basically he is saying similar to what he said in Jeremiah 31 that as long as creation stands this promise will always be that's very interesting because if I have a literal historical grammatical hermeneutic and I'm taking this literally then there's going to be a Levitical priest making sacrif acrifices for me continually forever.

[00:36:26]A Levitical priest.

[00:36:29][sighs and gasps] Ladies and gentlemen, this is a prime example of prophetic perspective.

[00:36:37]What does that mean? That means [clears throat] that Jeremiah is communicating new covenantal promises being fulfilled in the form of old covenantal blessings.

[00:36:55]Say that again. Jeremiah right here, right here in the text is showing is trying to explain new covenantal promises that will be fulfilled in the future in the form of old covenantal blessings.

[00:37:11]Let me ask you this dispensationalist.

[00:37:14]Are you looking for a Levitical priest to come and offer up grain offerings?

[00:37:19]Let me go back. Let me scroll back up.

[00:37:21]Are you looking for Levitical priests that should have a man? looking for a priest to offer burnt offerings, to offer grain offerings and smoke and to perform sacrifices continually for you.

[00:37:31]Are you looking for that?

[00:37:34]Are you I'm just want to be or or oh, are we going to look at progressive revelation to see that this has all been fulfilled and the person and the work of Jesus Christ?

[00:37:50]Are you looking for a Levitical priest?

[00:37:53]Jesus Christ. If you go through Jeremiah, you can constantly see him talk about the offices of of of of prophet, priest and king. Your prophets are wicked. Your priests are wicked.

[00:38:04]Your kings are wicked. And Jesus Christ.

[00:38:06]And in in Israelite times and then during the Jewish time in the Old Testament, nobody could hold all three offices, but Jesus Christ comes and he fulfills all three offices. The idea of somebody coming that's going to be the king of Israel, that is going to be the high priest of Israel and was going to be the prophet for Israel, but also be the sacrifice himself for Israel, but would have been unintelligible to them. This is why we have what is known as prophetic perspective. There is no dispensationalist walking around here that is looking for Levitical priests that should be offering burnt offerings for them and performing sacrifices for them continually. Your hermeneutic just fell apart.

[00:38:57]It completely fell apart. And what made it fall apart?

[00:39:03]Prophetic perspective and progressive revelation. We know that this is fulfilled in the person and the work of Jesus Christ. Hebrews 7:1. Now if perfection came through the Levitical priesthood for the basis for the basis of the people received the law, what further need was therefore another priest to appear said to be according to the order of Melkisedc? Jesus is not a a Levite. He is from the tribe of Judah and he come after the order of Melkisedc not according to the order of Aaron. For when there is a change of the priesthood, there must be a change of the law as well. For the one for the one of these things are spoken about belongs to a different tribe. No one from it has served the altar. That is evident that our Lord came from Judah. And Moses said nothing about that tribe concerning priests. And if this becomes clear, if another priest like Mechazedc appears who did not become a priest based on legal regulation about physical descendant, but based on the power of a indestructible life, for has been testified, you are a priest forever according to the order of Melzdc. So the previous command is unoed because it was weak and unprofitable, for the law perfected nothing. But a better hope is introduced through which we now draw near to God. Are we looking for priests to come and to make a Levitical priest to make offerings for us forever continually? No. But you have, ladies and gentlemen, you have a literal historical hermeneutic.

[00:40:46]But did this truly happen?

[00:40:50]Yes, it did. Fulfilled in the person and work of Jesus Christ.

[00:40:54]But this is what the dispensationalist will say to somebody who's covenantal or who holds to a a mill belief.

[00:41:01]They will say that we take and we spiritualize the text.

[00:41:05]And then they'll say that you guys will call God a liar because he he if he said he's going to do it, then he's going to do it the exact same way that he said that he's going to do it. So they will be like, "You are a liar. You guys a lie." And and say that God is not going to fulfill his promises the same way that he said he did. Oh, but why you are you looking for a Levitical priest?

[00:41:28]Huh? I don't believe God a liar. I believe God fulfilled his promises in the personal work of Jesus Christ. I realize Jewish genre. I realize that the Jews would sometimes write in the form of prophetic perspective where they are where where they are prophesying things that are being fulfilled in the person of Jesus Christ but explaining it based on how things are right now for them.

[00:41:53]I believe that that prophecy is fulfilled in the person and work of Jesus Christ. Most dispensationalists will say that it is fulfilled in the person and the work of Jesus Christ. If I take that literally, I'm still looking for Levitical priests to come and stand and and and do this continually because you'll come down and say that, hey, this is going to be as long as creation stands, this will stand. So, is it standing? Absolutely. Why? Because it's fulfilled in Christ.

[00:42:21]I have a Christ centered view of the scriptures. A christotellic view of the scriptures, not a Israel centered view of the scriptures where everything is about a geopolitical something dealing with ethnic Israel or modernday Israel.

[00:42:38]Your hermeneutic in one passage just fell completely apart. Let me guess.

[00:42:43]You're going to push that off into the millennial kingdom. Just like when they don't understand, they just kick it.

[00:42:50]Hey, we gonna punt this into the millennial kingdom. When I don't understand, let's just kick and punt it into the millennial kingdom.

[00:43:01]No, we we we we can't just take and kick and put things into the millennial kingdom just because we don't understand. this was fulfilled in the person and the work of Jesus Christ according to to we they're going to do it continually.

[00:43:17]Let's look let's keep looking at Hebrews Hebrews chapter 10 and beginning in um verse 9. Then he said, "Behold, I have come to do your will." He takes away the first in order to establish the second.

[00:43:30]By this will we have been sanctified through the offering of the body Jesus Christ once for all time.

[00:43:38]Then look at verse 12. He says, "But he having offered one sacrifice for sins, for all time, sat down at the right hand of God, waiting until the time onward, until his enemies are made his foottool for his feet. For by one offering he has perfected for all time those who are being sanctified."

[00:43:58]We not waiting for no Levitical priests to come and make sacrifices.

[00:44:03]And yes, creation still And yes, creation still stands.

[00:44:12]Yes, creation still stands. So, let's continue. Let's continue. Let's continue to look to get some to get some understanding.

[00:44:23]We believe in all of the Bible. We believe in the Old Testament. We believe in the New Testament. We believe in the authoral intent that the Old Testament uh authors presented. We believe in that.

[00:44:40]We also believe that there's progressive revelation that God did not reveal all of what he was showing mankind about his redemptive history all in one shot. We believe that you will see some things in the Old Testament that is clarified in the New Testament. This is why we allow for the New Testament to clarify what is meant in the Old Testament. Let's look for an example.

[00:45:13]Let's look at Leviticus chapter 16 verse 34.

[00:45:19]It said, "And this shall be a statue forever for you that atonement may be made for the people of Israel once in the year because of all their sins." And Aaron did as a And Aaron did as the Lord commanded Moses. What does that text say? Basically talking about the day of atonement, this shall be a statue forever for you.

[00:45:42]You trying to tell me if I take that and without understanding the full scope of what's happening, what I would think that we and this is the problem that Hebrew Israelites run into. This is the problem that uh SDA's run into. This is the problem that cults run into. This is our cult. But if I let that stand on its own, that's the way they took it. We got to get their authority intent. That's the way they took it. This is a statue forever. But what does that word mean?

[00:46:10]Remember what is part of our hermeneutic, y'all? Part of our hermeneutic is history, literary, historical, and grammatical. What does that word forever mean? That word forever means olam, which can mean a forever. It can mean forever, but it can mean a long duration of time.

[00:46:32]So, we know that that word is used in a couple places. Let's come on down to Exodus chapter 21. Let's look at verse 6. Then his master shall bring him to God, and he shall bring him to the door or the doorpost, and his master shall bore his ear through with an all, and he shall be his slave forever. Is that slave going to live forever?

[00:47:00]No. He's going to live for however however long his life is.

[00:47:06]So what determines if something is forever? When we go back to this text in Leviticus 16:34, we look at, well, what does the New Testament say? When did the day of atonement stop? When was the day of atonement not necessary anymore? After Christ came. Remember, you got to know what part of the story you in. In the story, you got to know, am I in the creation? Am I in the fall? Am I in the promise? That part of the story, we're in the promise. But if we're pointing to stage four, we're looking to the gospel.

[00:47:42]The gospel is the fulfillment of the promise.

[00:47:45]So what how do I know if forever is just a long duration of time or if I know that forever is forever? I how do I tell? I go by what the whole council of God says. I go by progressive revelation. What God has revealed to his people throughout the scriptures over time.

[00:48:05]Otherwise, you're going to run into some pitfalls.

[00:48:08]You're going to run into some pitfalls if you're not taking into consideration.

[00:48:12]Now, this has nothing, this text has nothing to do with prophetic perspective. This has everything to this has everything to do with progressive revelation. Progressive revelation is important, ladies and gentlemen. If we take and we we leave out progressive revelation, we're going to be reading the Bible like Jews.

[00:48:31]And Jews have rejected the Messiah. They have rejected Jesus Christ as Lord and Savior. They've completely rejected him.

[00:48:39]These things are important. We need to if you don't get nothing else from this.

[00:48:46]Yes, get your hermeneutic. Yes, understand where you're at in the story.

[00:48:50]Yes, understand the different horizons within the story, but also take into consideration prophetic perspective and progressive revelation. We don't make atonement no more on on the day of atonement. That has been done once and for all. We just saw that in the book of Hebrews.

[00:49:10]In the book of Hebrews, he says that he has done this once and for all.

[00:49:16]Where we at? Hebrews 10:12. But he having offering one sacrifice for sins for all time sat down at the right hand of God. We don't need any more atonement. So how do we know if forever means forever or forever just means a long period of time? Progressive revelation to show us. How do we know when we go to Jeremiah and he says that somebody will always sit on David's throne and he will forever have a Levitical priest.

[00:49:43]How do we know? Progressive revelation.

[00:49:46]Jesus is our high priest. Jesus is the king of kings and lord of lords. But that's not all.

[00:49:53]Revelation chapter one. Remember it don't just point it. It it will point to let's go to horizons. But we go there.

[00:50:00]Let's go to the different horizons.

[00:50:05]You have horizon one, the immediate context. Horizon two, how it's pointed to fulfilled in the in the in Christ's first coming. How it points to Christ's body, the church. Now, if we come down to the book of Revelation, it says, let's go back.

[00:50:25]Revelation 1 verse 6. Well, let's let's scroll. Let's let's start in verse 5.

[00:50:30]And from Jesus, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth, to him who loves us, and released us from our sins by his blood, and has made us to be a kingdom priest to his God and father to him, and to be glory and the might forever and ever. He calls us priests.

[00:50:55]Jesus Christ is the high priest. And then now we are a kingdom of priests.

[00:51:00]Oh, what does he say? What does he say?

[00:51:03]First Peter 2:9 dispensation. They hate this passage.

[00:51:08]Oh, no. The church isn't is the church isn't Israel. We're not saying that the church is Israel. What we're saying is the new covenant was given to the elect of Israel and then the elect of Gentiles has been grafted into Jesus Christ just like the Jews have been. It's been extended. fulfillment theology, expansion theology, but they want to just throw around words like replacement theology. It says, "But you are a chosen family, a royal priesthood, a holy nation, a people for God's own possession." You are a He told that to the Israelites back in the day. You are a chosen family, a royal priesthood, a holy nation, a people for God's own possession, so that you may proclaim the excellences of him who has called you out of darkness into his marvelous light.

[00:51:52]Progressive revelation matters, ladies and gentlemen. Prophetic perspective matters, ladies and gentlemen. We're not looking for a Levitical priest to continually make sacrifices for us.

[00:52:01]We're not looking for that. How do we know we're not looking for that? Because Jesus Christ came in the Gospels and showed us that I fulfilled the prophet being the true prophet. I am the true priest. I am the true temple. I am the true Israel. I am I am I am. It is all fulfilled in the person and the work of Jesus Christ. The Old Testament has been it was concealed. The New Testament reveals the New Testament clarifies what it was that God was doing in the Old Testament through redemptive history.

[00:52:32]Progressive revelation matters. Once again, sound like a broken record. That does not mean we don't deal with the authoral intent of what it meant for it original audience. What it means is that we take the Bible as a whole into consideration.

[00:52:47]When we look at Old Testament prophecies, we got to see, is this been fulfilled in Christ? Is this being fulfilled in Christ's body? What what what exactly is going on here?

[00:52:59]They will look at that and be like, "No, we know that was fulfilled in Christ."

[00:53:02]But then they'll look at other prophecies and be like, "No, no, he but we got to go back to that land.

[00:53:07]No, no, no. That that that still has to happen. This this still has to happen.

[00:53:12]the restoration of Israel when they come back to that geopolitical area that must has to that has to happen. No, the whole thing was about res rescuing Israel and those who would come to Christ, rescuing them from the bondage of exile of sin and bringing them into the body of Christ. And now those land promises been expanded to what y'all y'all know where I'm going. That land promise has been extended to the world for the promise to Abraham and or to his seed that he will be heir of the world. Israel was always supposed to expand just like the garden was always supposed to expand. You have increased the nation, oh Yahweh, you have increased the nation. You are glorified. You have extended all the borders of the land.

[00:54:01]How come when we go to places like Ezekiel um chapter 37 and we talk about God giving us a new heart and a new spirit, it always is connected with the land promises. He says, "I will put my spirit within you and you will come to life and I will place you in your own land. Then you will know that I am Yahweh. I have spoken and done it, declares the Lord." There are several aspects of this that yes, Horizon one, they did come out of exile. They did go back into the land, but there's several what it looks like one mountain, but there are several ridges to that mountain. He at Pentecost gave them a new gave them a new spirit. And the spirit has always been connected to those land promises. Now, we go out into the world cuz Abraham was supposed to be heir of the world. But that's not where it stops because it's not just the uh the the world that was that was being looked to. It was being looked to the new heavens and the new earth.

[00:54:52]immediate context, how it points to us fulfilled in Christ in his coming, how it points to Christ's body, the church, how it points to Christ uh or or how it's fulfilled in his second coming. How it points was fulfilled in the new heavens and the new earth.

[00:55:06]Abraham looked beyond. Y'all heard me say this probably a thousand one times.

[00:55:10]Probably hate to hear me say it at this point. Abraham looked beyond that chunk of land over there in Canaan. Abraham looked beyond that. He looked for let's come on down by faith Abraham when he was called obeyed by going out to a place he was received an inheritance we just saw heir of the world inheritance that means usually like a lot or or or or a piece of land or something of that nature and he went out not knowing where he was going by faith he sojourned in the land of promise as a foreign as in a foreign land dwelling in tents with Isaac and Jacob fellow heirs of the same promise for he was looking for the city which foundation ations who the architect and builder is God. He looked beyond that.

[00:55:54]Look verse 13. All these things died in faith without receiving the promises.

[00:55:58]But we have seen them and having welcomed them from a distance, having confessed that they were strangers and exiled on the earth. Come on down to verse 15. And indeed, if they had been remembering that country from which they went out, they would have an opportunity to return. But now they aspire to a better country that is a heavenly one.

[00:56:18]Therefore God is not ashamed to call to to be called their God for he has prepared a city for them. It looked beyond Canaan. It looked beyond over there that trunk of land over there in Palestine Jerusalem. How do we know?

[00:56:31]Matter of fact, the Bible says very clearly that we have already come to Mount Zion. But you have come to Mount Zion and to the city of the living God and the heavenly Jerusalem. That's the already not yet.

[00:56:43]He says, "To the heavenly Jerusalem and to the mirrors of angels, to the festival gathering and the assembling of the firstborn who enrolled in heaven, and to God the judge of all, and to the spirits of the righteous made perfect, and to Jesus the mediator of the new covenant, to the and to the sprinkled blood, which speaks better than the blood of Abel." He says, "You have past tense come." Deal with that grammatically dispensationalist. You have already come to Mount Zion. The already not yet. How have you already come to Mount Zion? I know how you have already come to Mount Zion. Let me show you how. Ephesians [clears throat] chapter 2 it says in Ephesians chapter 2 he says in verse 6 verse let's start in verse 5 even when we were dead in our trust and transgressions made us alive together with Christ by grace we have been saved and raised us up and seated us with him in heavenly places in Christ Jesus that's why we have a heavenly perspective that's the already not yet when God poured his spirit out on us gave us a a brand new heart we are living in the already not yet. We are living in the already not yet of mount of Mount Zion. You have already come to Mount Zion. Y'all are looking to go over there to Jerusalem to that physical land. He says, "No, you have already come to Mount Zion. Go and make disciples of all nations. Go and be sanctified by the word of God." And the and then once when I come back, when Christ comes back, we will not only be free from the penalty of sin because we're already free from that because we place faith in Christ, but the presence of sin. And then we will be ushered into the new heavens and then new earth already not yet realized esquetology.

[00:58:16]But we are looking at those old covenantal uh uh old covenantal promises not seeing how they have been fulfilled in the person in the work of Jesus Christ. They've been fulfilled in Christ.

[00:58:30]We we want to return back to a old covenantal shadow because of how the prophets would have explained things in the form of of of prophetic perspective.

[00:58:41]Not but not seeing how progressive revelation has moved forward and revealed that this has all been fulfilled in the personal work of Jesus Christ. We're waiting on the consummation of things when Christ comes back.

[00:58:53]Not taking into consideration prophetic perspective and progressive revelation will leave you looking at esquetology as it goes backwards and not forward because we want to look to go back to something instead of seeing how it points forward to the person in the work of Jesus Christ.

[00:59:08]Dispensationalist I have a huge problem with them because they don't fully see all that Christ has accomplished. They will look at us and be like you spiritualize the text and you are a liar. But I just showed you in Jeremiah chapter 33 verse [clears throat] 14 on down that you saw that it was talking about a priest continually making sacrifices for you. A Levitical talking about um uh from from Levi that he will always have one standing before him. No, that was fulfilled in the personal work of Jesus Christ. That's prophetic perspective. All of that is fulfilled in the three offices of Christ, prophet, priest, and king. He fulfilled all three. Something that was not um allowed during Old Testament, old covenantal times.

[00:59:49]But look at how Jeremiah explains it.

[00:59:51]Did it come true? Absolutely fulfilled in Christ.

[00:59:56]We think see things as being fulfilled in Christ. And you say Christ, you ain't done nothing until you do a ge do show us the old covenantal shadow of what you said you was going to do with ge geopolitically with Israel. Not seeing that that was a shadow that pointed to something greater. You want to go back to the lesser instead of just rejoicing in the greater and looking to go into the new heaven and new earth.

[01:00:18]That's my problem with dispensationalism.

[01:00:21]That's my problem.

[01:00:23]Israel center, geopolitical center. God is a liar unless he does what he says geopolitically from an old covenantal shadow perspective. Not seeing that we have better.

[01:00:34]He used that imagery to portray his message. And now that the real thing is here, we're saying that we want the shadow.

[01:00:43]So we'll look at Isaiah 65 and say, "No, no, that's talking about the millennial kingdom, the thousand-y year reign of Christ." When he clearly says, let's go there for a second.

[01:00:54]Isaiah 65, that he clearly says, "I see a a new heaven and a new earth. For behold, I am creating a new heaven and new earth, in the former things will not be remembered, nor upon the heart. But be joyful and rejoice forever in what I create. For behold, I create new Jerusalem. That's Zion. Zion, Jerusalem or interchangeable for using the same terminology, for rejoicing and her people for joy. I will also rejoice in Jerusalem, be joyful in my people, and there will no longer be heard of the voice weeping and the voice crying. No longer will there be an infant who lives but a few days or old man who does not fulfill his days. for the youth will die at the age of 100. Uh oh, we got a problem. Now we got death. So now we think, oh no, now Isaiah has switched from talking about a new heaven, new earth. Now he's talking about uh the thousand-y year reign. So people now going to be dying in the thousand year reign. This is prophetic perspective. He is explaining new covenantal promise fulfillment in the form of old covenantal blessings. How do we know?

[01:01:50]Because John does the same thing.

[01:02:00]Look, I saw a new heaven and a new earth, for the first heaven and the first earth passed away. There's no longer any sea. I saw the holy city, the new Jerusalem coming out of heaven from God made ready as a bride adorn for her husband. That's the church. And I heard a loud voice from the throne, saying, behold, the tabernacle of God is among men, and he will dwell among them, and they shall be his people, and God himself will be among them. and he will wipe away every tears from their eyes and there long no longer be any death.

[01:02:26]That is what it looks like in the light of the resurrection.

[01:02:30]In a prophetic perspective, he gave them old covenantal blessings. Let me explain what when we what is a old covenantal blessing to us is that hey infant will not you know uh die or or whatever that Isaiah said in the rest of that chapter.

[01:02:45]I'm explaining it in the form of old covenantal blessings.

[01:02:49]But the reality is clarified in Revelation 21. We allow for progressive revelation. We allow for the New Testament to help us understand what was going on in the Old Testament.

[01:03:03]Otherwise, you going to be looking for a priest. You're going to be looking for a Levitical priest to come and continually make sacrifices for you. And a lot of you are still looking for this the these these physical land promises to be fulfilled over there in modern day Israel instead of looking for the new heaven and the new earth. The true dwelling of God where we're going.

[01:03:25]Prophetic perspective, prophetic perspective, progressive revelation.

[01:03:31]Well guys, I wanted to come up here and do that on this evening. Um this was once again how to read and preach from the Old Testament. I know I'm going to get a lot of disagreements. That's fine.

[01:03:42]Um, I wanted to go over my hermeneutic, uh, literary interpretation, historical interpretation, grammatical interpretation, theocentric interpretation, redemptive historical interpretation, christollic interpretation. I don't mind if you say I have a literal historical grammatical.

[01:03:58]Just make sure that you define what I mean by that. Um, not in the sense that like how it is with dispensationalist. I wanted to go over you need to know where you are in the story. creation, fall, promise, mission, new creation, which ties right in with number five, redemptive historical interpretation.

[01:04:14]What part of the redemptive story are we in? I wanted to show you how there's different horizons within the text. How you have immediate context, which is a thoral intent. How it points to was fulfilled in Christ in his first coming.

[01:04:26]How it's fulfilled in Christ's body, the church, how it points to is fulfilled in Christ second coming. How it points to a fulfilled in the new heaven and new earth. Let's make Old Testament reading um and Old Testament uh preaching and teaching, let's make it great again.

[01:04:41]It's always it's great anyway because it's God's word. But we have allowed I believe modern, and I say this respectfully, modern day dispensationalist made the Bible make it seem like it's so difficult to understand. Oh, we have a a pre-tribulation rapture. Y'all heard me preach on that before. That ain't nowhere in the Bible, y'all. That's nowhere in the Bible. You will get relief just like the Bible says here in second Thessalonians. This the last place I'm going to go. You will get relief. Just just to show you another one of the errors. You will get relief.

[01:05:14]And he's talking to mainly a gentile church here. Look what he says. This is the plain indication of God's righteous judgment so that you will be considered worthy of the kingdom of God for which you indeed are suffering. Since it is right for God to repay with affliction those who afflict you and give rest to you who are afflicted and to us as well at the revelation of the Lord Jesus from heaven with his mighty angels and flame fire executing vengeance on those who do not know God and to those who do not obey the gospel of our Lord Jesus. This will pay these will pay the penalty of eternal destruction away from the presence of the Lord and from the glory of his might when he comes to be glorified in his saints on that day and to be marveled at among all who have believed for our witnesses to you who believe. Does that sound like the other rapture? This is talking to me mainly a gentile church. He said you will get relief when Jesus Christ comes with his mighty angels. Does that sound like a pre-tribulation rapture? Come out of dispensationalism. Y'all come out of it.

[01:06:08]There's no rapture in that text. It is talking to mainly a gentile church and he's telling them that they will get relief from those who are persecuting them which is really their own their own countrymen according to first Thessalonians the old countrymen and and if you look in 1 Thessalonians chapter 2 was one of the ones who was persecuting them and he said you will get relief from those who are out of out who are not in the body of Christ you will get relief when he comes back and show vengeance on those who do not know God there was no pre-tribulation rapture here and even the text they use for pre-tribulation rapture makes no sense. Come out of dispensationalism. I'm going continue to sound the alarm. I love y'all and it's something that I I highly respect and honor, but y'all have done enough of a number on bad interpretation of scripture of not uh uh understanding prophetic perspective, progressive revelation uh and taking the Bible as a whole. But instead, you will throw slurs as we're not in we're not dealing with the authority. We're dealing with the authoral intent of the text. But there's more that we we are not just sticking there. The authoral intent matters and we must look at that and what it meant for the original audience. But we must still see how it points to Christ, how it points to the church, how it points to second coming, how it points to the new heavens and the new earth. We have an entire Bible.

[01:07:30]We have the whole council of God. Paul said in Acts, I preach the whole council of God to you. Make sure this is why to be a pastor you need to understand at least in theory the the whole council of God. You need to be good in in in exugesus of the text dealing with the text within itself to deal with that authoral intent to then come to of course like systematic theology and biblical theology to understand what the Bible is saying as a whole.

[01:07:55]Otherwise, you're going to run into some pitfalls. Thank you guys so much for having me. Yall have a good night.