 to ascribe to, by the way, I'm sorry. Hello, good morning, good afternoon, good evening. But I don't ask anyone to ascribe themselves to a particular doctrine. Matter of fact, I would prefer that you didn't. Even if there is a particular name that kind of goes with your doctrinal persuasion. I don't think you should do that because I think what happens is, if you say that I am this or I am that, I'm XYZ, then you end up making yourself kind of beholden to that particular school of thought. And if there's ever anything that might be wrong, it's harder to move yourself away from that because, hey, that's who I am, that's what I am. It's almost like having your favorite football team or basketball team. And when that team does something wrong, you kind of excuse it. Like you do it, maybe sometimes with a family member, you might excuse it because, hey, that's us, that's who I am. And so I don't want you really to do that, but I do want you to kind of have a framework more than anything else, a hermeneutical framework. I want you to have a way by which you read. And this is the reason why I put this up often. I put this up all the time, this timeline, and we'll start, and by the way, soon enough, we'll start looking at the New Testament timeline because I want you to see just really how how scriptures unfold. And so that being the case, one of the things that we don't talk a lot about, and we should because I think there's a lot of misunderstanding and a lot of misinformation is about dispensations. Not that you have to be a dispensational list, but you absolutely do have to be dispensational. Here's the reason why. Because God is dispensational. God absolutely does operate through these different dispensations. It does not mean that you, again, does not mean that you have to be dispensational list. Okay, now I subscribe to a dispensational hermeneutic. That is a literal grammatical historical hermeneutic. And the reason for that is because, well, that's how I was taught. That's how you were taught. Now, I mean how to read the Bible, but I mean how you read everything else. However you read everything else, you absolutely read it in a literal grammatical historical fashion. Everything that you, however you're taught, whether it's a magazine, a newspaper, a menu, instructions, what have you. There's timelines to it. There's order, words, mean something. Even if we, and even in that, we can even allow for figures of speech. But what I wanna do, this won't be too exhaustive, but I do want you to see just kind of an overview, just a little bit of a glimpse into dispensations. And where we get this term from, we're gonna look at a couple of passages later, where we get this term from is made up of two words. Oikonomia, which is Oikos, which is house, and mia, which is law. So these house rules, these house laws, or these administrations, these stewardship, these economies, the way God works. Now, I'm not one who says that there is a certain number. There are some that believe there are seven dispensations. And I can see why they believe that. Matter of fact, we'll go over that in a second. There are some that believe there's less. There are some that believe there's more. As long as you know that God interacts and deals with people in different economies. For example, one of the first dispensations that we see, not one of them, I'm sorry, the first dispensation that we see how God deals with people and he doesn't deal with anyone in any other dispensation like he does the first dispensation. The very first dispensation that God deals with us in, or mankind, not us, we weren't there, was mankind in the garden before the fall. How he dealt with them, how he interacted with them, how they were, how they were perceived. Totally different than after the fall. Remember, this was the only time where mankind was perfect without sin. The only time where mankind could literally see God and wouldn't be a problem, because mankind did not have sin. They got to experience life in the garden to eat out of the tree of life. Only two people have ever done that. Not you nor I, but they have. And so therefore he dealt with them differently. As a matter of fact, where do we first see that? Well, starting off in Genesis two, we see this here. Because then the Lord God took the man and put them in the garden of Eden to cultivate it and keep it. Here we've got these two human beings living there. Now that you have the man, but then you also have the woman coming just a little bit later. He says, the Lord God commanded the man saying, from any tree of the garden, you may eat freely, but from the tree of knowledge of good and evil, you shall not eat from it. For in that day you eat of it, you will surely die. So what we see is even then there are still rules. It's not as though that God leaves them. You know what? Have at it. It's a free for all. Do what you want to do. Whatever you wanna do, it's fine by me. That's not, no, God has a rule. God has rules. He's got a law so to speak at that. That wasn't exhaustive, wasn't a lot to it. Just don't do what you wanna do. Don't eat that. Amen. Hey, Susie or Jesse or Jesus, I'm sorry, Jesse. Jesus or hey, Susie, Paul. Thank you for the super chat. So we see that. Obviously he deals with them differently at that point in time than before. I mean, then after the fall. After the fall, things change, right? So hopefully you all can see that right now. Let me ask you guys a question. Are there any of you that are a little bit apprehensive to even delve into, deal with or adopt the fact that God does have different dispensations that he deals with people? Is there anyone that, you know what? I think, I don't know about, well, the Bible literally says the word is literally in the Bible. Now, does that mean that you are actually a dispensationalist? Again, no. You don't have to be a dispensationalist to recognize that there are different dispensations. What I do ask you do is that you use the Bible to substantiate and back up your point because there are those who seem to kind of misunderstand things and even them and they're educated and they'll use terms that we just don't simply find in the Bible. Let's see. Do I think that Adam and Eve went to hell? I have no idea. There's no way for me to know. The Bible doesn't say. The Bible's not clear on that. So it'd be hard for me to say if they did. But going back to this, there are people who have a misunderstanding of dispensationalists or dispensational thought or dispensational hermeneutics. Someone asked me, why don't you go to reform theological seminary? There's a campus here in Dallas. Now, there's quite a few seminaries here in Dallas. There's reform theological seminary. There is Criswell College. There is Dallas Baptist. There is Tyndale. But why would I go to reform they're not even the best seminary in the city? No, I'm kidding, I'm kidding. So I'm at Dallas theological seminary, which is a dispensational seminary. So too is Tyndale, but then you've got Dallas Baptist, you've got Criswell, but then you also have reform theological seminary. I think there's another one as well. Anyway, I want you to listen to one of the professors at reform theological seminary. He's explaining the difference between a dispensational theology versus covenantal theology. And those are kind of, they're not the only two out there, but those are two that tend to get the most airtime. And so I wanna cover that. I want you to hear what he's saying about this. But dispensationalists and covenant theologians as brothers, we differ in the way that we read and interpret the scripture. Dispensationalists argue that throughout history, God has had two peoples. There's Israel and there's the church. And he has two destinies for those two peoples. Israel's is an earthly one relating to the land and to the temple and the church is a spiritual one. Now I want you to hear what he said. What he said is not true. What he said is not true. I'm gonna back up and play it again, but it's not true how he describes dispensational theology. Again, not saying you have to be a dispensationalist, but how you frame it actually matters. And by the way, when you listen to his conclusion, you can't help but come away thinking that covenantal theology is absolutely the best the way to go. It's awesome. It's wonderful. And anyone that's not, does not think this way, then they are wrong. So let me go back and play it again. I wanna start from the beginning. Relating ultimately to heaven. And they see aationalists and covenant theologians as brothers. We differ in the way that we read and interpret the scripture. Dispensationalists argue that throughout history, God has had two peoples. There's Israel and there's the church. And he has two destinies for those two peoples. Now, dispensationalists, then there might be some, but then there might be some who are reformed, who think some way that's a bit aberrant than the norm. So you can't account for everyone who might name a particular tyler or way and think that's what, I don't run into people who think that there are two different peoples. And I keep getting that throwing at me because I have a dispensational hermeneutical core. Do you think there's two different tracks, two different people, two different peoples of God and so forth? No, no, no. And where God separates himself from Israel, physical people from spiritual, the church, you know, one, we don't see that in scripture. And I don't know that anyone actually thinks that. Israel's is an earthly one relating to the land and to the temple. And the church's is a spiritual one relating ultimately to heaven. And they see a series of dispensations, periods of history that follow one upon the other in which God is testing Israel or the church. And inevitably those tests result in failure. And so the next dispensation. Covenant theologians argue that God has one people, one people of God throughout redemptive history called Israel under the Old Testament and called the church under the infallible. That sounds good though. He says Covenant theologians says there's one people of God. Well, who can't buy into that? Okay. So the next dispensation. Covenant theologians argue that God has one people, one people of God throughout redemptive history called Israel under the Old Testament and called the church under the new. And this one people, God has one saving purpose for them. And that purpose is to redeem sinners from every tribe, tongue, nation and race through the blood of Jesus Christ. And that purpose is worked out in a series of covenants that we begin in history in the garden. We have the covenant of works and Adam when he did. Now the problem is not a little bit he's almost through, but can anyone find, and this is for my Calvinist friends, my reform friends who you're there. Where do we find this term, this covenant of works? As a matter of fact, where do we even find the concept? Maybe you don't have it necessarily spelled out verbatim covenant of, but where do we, is there anywhere where you can find where the Bible says there is this covenant of works? Remember what a covenant is? A covenant is it's a binding. It's an agreement. And then literally comes from the word that means there is a cutting, a flesh passing through a shedding of blood. And this is kind of to signify the covenant, but is there ever a such thing? Because again, if we're gonna hold this term soul scripture, then give me at least one soul scripture for that. Amen. Hey God, he fell into sin and we fell with him and in him. And God announced his purposes to save sinners through the last Adam, Jesus Christ. And he announces that as early as Genesis chapter three, verse 15. And so the rest of the Bible is the outworking of that promise until in the fullness of time Christ comes and by his obedience, his death and his resurrection, he saves sinners from their sins. And so covenant theology helps us to see the grand and glorious unity in scripture. It helps us to see how scripture exalts Jesus Christ as the savior of sinners. And it puts the spotlight on God as our maker and our redeemer. Now that way explains at the end, that sounds like, that sounds wonderful. That's, who couldn't get behind that? But then if you talk to a dispensationalist, they'll say, well, you know, we see that as well in our scriptures, not necessarily the same frame, the same terms and so forth. But so let's go ahead and I'm not gonna get into a back and forth or a big comparison between covenantal theology and dispensational theology, but what I do wanna look at is the term dispensations, how we look at different dispensations through the scriptures and they are clear. They're clear and they are evident. Again, these dispensations, this is how God interacts with man. It's not that God has changed. It's not that God alters anything, but God is dealing with them differently. And what we're gonna see is the reason why he's doing so, because in each one of these different dispensations, there are these failures of man. And in that, then God steps in and notice what he does. He, in a couple of them, there are these covenants in these different dispensations. Actual name covenants. And the reason why I ask, is there is such a place where this covenant of works is named? There is no such thing. There is no such place, no such portion in the Bible, no such passage that says there's a covenant of works. God didn't name that. Now, if you want to say that, well, God has, because I've often wondered what they mean by that and how they explain that and then find the passages. Now there are actual covenants and in some of these covenants, there are also some works you must do, but in the covenants, for example, you're going to see after the fall, but before the flood, matter of fact, take it back, take it back. You don't see the first covenant until after the flood. We don't see the first covenant until after the flood and no, the edemic covenant is not an actual name covenant, but if someone wants to run with that, that's fine. I'm not going to fight them on that. The problem is though, if you're going to be a Berean and an exegete and you want to find the passages, you'll have to write in an addendum to that chapter to say, well, this is the edemic covenant, but I don't have a problem with that. The only problem is the Bible, God never calls it a covenant because if that's the case, then all of his promises are covenants. But the first covenant that we get to is going to be really in the third dispensation that we see with the second dispensation that we run into is after the fall. And so God is dealing with mankind differently after the fall, then he dealt with mankind before the fall. Now, there's only two different people there. There are two people that are there before the fall and after the fall. Now, after the fall, there's some more that show up after the fall between the fall and the flood. And so God is dealing with them differently. Namely, he's put them out of the garden. From now on, you got to work. Sorry, I'm sorry, Mr. Adam, but you got to get a job. Eve, got some problems coming your way. Sorry, but that's just the way it is, sister. And one of the things that we notice in this particular covenant, this covenant I'm sorry, in this dispensation is something that God introduced to them. God brings about these offerings. As a matter of fact, this is kind of how he starts working with mankind going forward because God wants to have mankind reconciled to him and he wants to have a relationship with him. And so notice in Genesis 4, we see this. So it came about in the course of time that Cain brought an offering to the Lord of the fruit of the ground. And so now we've got mankind bringing an offering. Where did this, who instituted this? Well, obviously God does because he talks about how it ought to be done. How things should be done. There's a right way in the wrong way and God goes over, I won't spend too much time on this, but God is going over with Cain. If you do things the right way, then you'll be okay. If you do the wrong thing, well then sin is at your door. And so do it the right way. I'm paraphrasing. And so we see a different dispensation. Now because of that, there's something that's brought up. We necessarily have to go over and cover because it's important. And obviously you all know the passage that we're talking about Genesis 3, 15, and he brings up a statement that obviously they don't know a lot about. There's no way they could fully understand because it's not fully fleshed out here. But he says, And I will put enmity between you, speaking to Satan, to the devil and the woman and between your seed and her seed. And he shall bruise you on the head and you shall bruise on the heel. What is he speaking of? And then more importantly, when is this gonna happen? What is this and when? Well, they don't know. And it's not told, but God can speak because remember this, when we talk about these different dispensations, it's not as though God doesn't understand what the end will be. God understands how things are gonna work out through every different dispensation through the end. He knows how it's gonna work out. He knows what you're going to do. He knows what you will not do. He even knows what you would do. And someone says, Well, Corey, doesn't that make you, if you believe that God has middle knowledge? Well, is that wrong to think that God has middle knowledge? Well, no, that doesn't make you, it doesn't wrong with that. Why? Because God does know exactly what you would do if this were to happen. He's God. Some folks have a problem with that, think that God can have or to spout out that God has middle knowledge. Of course, God has middle knowledge. Matter of fact, sometimes you do. You know exactly what your child would do if this happened or if that happened. Now, obviously God knows it perfectly, but God simply does know, if I did this or if this were to happen, then I would do that. As a matter of fact, Jesus brings up, He says, if this would have happened, they would have repented. So God can tell you what would happen and what wouldn't happen. And so God knows what's gonna happen. So as He's working through these dispensations, it's us that's working that. He knows what the end will be. He knows exactly how this is gonna work out. He knows the point and the purpose. And we're gonna get to the purpose. We're gonna get to the point of all of these dispensations. He's not doing these things just because. Because some of us would think, some of us would think, yeah, they call it mononism and there's a little bit more to mononism than just thinking that God has middle knowledge. But everyone ought to believe that God has middle knowledge. But you would think, especially if it were us, that we would go from the garden immediately to the cross. If it were up to us, if it were up to us, we would go from the garden to the cross. As a matter of fact, if it were up to us, we'd go from none of that stuff straight to heaven. But no, God is showing something now. Does He give us all the reason why He does what He does? No, He doesn't. God doesn't tell us everything about what He's doing or why He's doing. But we see that He's doing. And so we've got the first dispensation that's clear. That's before the fall. He does not deal with any of us in the same way that He dealt with them at that time. Then we've got the second dispensation that we can see after the fall, before the flood. And we see Cain and Abel. We see Cain killing his brother. We see Seth. We see these people that are... The Bible says, as a matter of fact, I wanna go to this. Don't wanna pull this up. I'm sorry, I'm not gonna pull it up. But there is a passage in Genesis 3, 20. Yeah, I will. Yes, yes, I will. Is it 324? No, I'm sorry, 424, 426. Wrong one. Genesis 4, 26. I wanna pull up a passage because I think this is important as well. After Seth is born and then to Him is born in us, notice what it stated in Genesis 4, 26. To Seth, to Him also was a son born. And he called his name Inosh. Then men began to call upon the name of the Lord, which is important. Now we've got a group of people that are calling upon the name of the Lord, but that is also in comparison in stark contrast to another group of people. And we don't talk about this enough. We probably ought to, but there are two groups of people that we see on the planet. I should say two different, two groups of people that are doing two different things. We've got men who are calling upon the name of the Lord. And then we've got men who are not, who are acting ungodly, who are just horrible representation of men. These are people that are acting that are either from Cain or acting like Cain. And then we see them coming together. And then what does God do? He decides that I am going to destroy the world with water. My soul shall not strive with flesh any longer. Remember I said before, if we just look at the scripture, not as though we're looking for certain scriptures, like we're trying to memorize scriptures or understand the scripture placement, but if we can memorize a set of the scriptures, memorize the story of what's happening, then we can see some things. And sometimes we might get away from some commonly held beliefs that are taught in some churches that just aren't backed up in the scriptures. And it's just me, I still believe that this whole issue of giants, cause by the way, he didn't call them giants in Genesis 6, but I think his point is we've got two groups of people, one that's acting godly after Seth and those that are not, because he goes through a long litany of what's happening with Cain and his descendants and how they're behaving and how they start taking on mobile wives and living all sorts of ungodly ways and they come together and then God is angry and upset. But I won't go too much in that point, but now that's the second dispensation. Then we have the third dispensation. This is where we have the flood. And in the flood, interestingly enough, the first named covenant happens in the flood. The first named covenant is obviously the, the Noeik covenant where he says, I'm not going to destroy the earth again. Now in each of these, in each of these covenants, there is a couple of things. One, there is a sign for the covenant. So in this covenant, what is a sign for this covenant? Well, God gives a sign for the covenant. That is the boat, the rainbow. And so that's a sign for the covenant. But also interestingly enough, in Genesis 8, we see an altar. Now there may have been an altar there before. There may have been an altar built before in when Cain and Abel and the Adamses of the world. I don't know what their last things were. But when they were bringing an offering, did they have an altar? The Bible didn't say, but the first mention of an altar is in Genesis 8, 820 after the flood. And so proof of this covenant that he makes with him, with Noah and his family and the rest of the earth is that he will not destroy the earth again. And proof of that, the sign of that is going to be this rainbow. Now there's also after the flood, before the law, there's a second covenant that's made. The second covenant made, now all of this is in the third dispensation that we can clearly see. There's clearly a line of demarcation. And so we're gonna see that as well. We've got prior to the fall, we've got the fall to the flood, then we've got the flood to the law. So right now we're talking about the third, the flood after the flood until the law. Well, there's something else that's happening here. There's another covenant that is made. And obviously we're speaking about in Genesis, let's go there in Genesis 12. In Genesis 12, we've got Abram been given the covenant. And he says, starting verse two, and I was speaking to Abram, telling him to leave from your father. They're already leaving the land, but now separate yourself from your father. And I will, as he says, make you a great nation and I will bless you and make your name great and you shall be a blessing. Well, this is where we get the people of Israel from. And I will bless those who bless you and those who curse you. I will curse, well, wait a second. If there are people who are not Israel that's gonna bless Abraham or bless Israel, well, then I mean that he's also gonna, those people are also gonna be blessed as well. So we already see that thinking that God, that God only has one people in mind is not true. Again, when he makes a statement in Genesis 3, 15, he's speaking of the entirety of the world. But then as we look and see further, he says in the latter part of it, he says, in you, all the families of the earth will be blessed. Each of these families, different families of the earth shall be blessed. So it's never about one people, one people group. Now, is there gonna be something that where God is gonna work through one people for the benefit of everyone else? Sure. We know this because this statement here in Genesis 12 is piggybacking off of what was stated in Genesis 3. Now, no one knows how this is gonna work out at this time. Adam and Eve don't know, the devil doesn't know at this time. Abraham or Abraham doesn't know. No, he's just, he's giving us more revelation. As they say, progressive revelation as we go, we're seeing more and more, we're hearing more and more, we're seeing more and more. And so God is working with the men and so we've got this covenant. Now, what is the sign of this covenant? It's important to get this part right. What is the sign? What horse put it this way? What is the proof of this covenant? And I think it's vitally important to understand what the proof of this covenant is. What is this? Give me a second, guys. I did something and I don't know what I did. Okay. Why did I, I don't, I typed something in and don't know why I typed it in. But does anyone know what is the sign or the proof of this particular covenant? The, let's see. I'm trying to see if any of you has to put any of the proof of it. The proof of this particular covenant is found in Genesis 17, 10. He says, this is my covenant which you shall keep. Now notice this is before the next covenant, before the Mosaic covenant. This is my covenant which you shall keep between me and you and your descendants after you. Every male among you shall be circumcised and you shall be circumcised in the flesh of your foreskin and it shall be a sign of the covenant between me and you. So there is the sign of the covenant. Now there's also more proof to this covenant. So there's a sign of it, but people weren't walking around showing people signs of the covenant. You didn't know until you actually saw something. I'll let you all figure that out. So, but there's more to it. How would anyone else know the sign of this covenant, the proof of this covenant? Does anyone know you guys who've covered this before? What is the proof of this Abrahamic covenant? What is the proof that what God said He's going to do with Abraham and ultimately for the world? What is the proof because Abraham actually or Abraham actually asked that question? Well, the proof of this is found also in Genesis 15. Because Abraham asked, well, how shall I know? What will I know will be what's happening? So he took him outside and showed and said to him, now look toward the heavens and count the stars. If you are able to count them and he said them so shall your descendants be, then verse six, then he believed in the Lord. So obviously there has to be a level of faith. By the way, in each one of these dispensations, whether it is in the first dispensation before the fall, whether it's after the fall before the flood or in this one before the law, faith believing is still a requirement. God has always wanted mankind to trust him, to have faith in him and to do so in their following. Don't say you trust him, but then go eat the fruit. You believe him, but then go eat the fruit because what did the serpent tell them? That's not what it is. No, no, no, you've misunderstood. When you eat it, you won't surely die and when you eat it, you'll be like him and the fruit is pleased to her after eyes. And so you can say you trust, you can say you believe, but you can't say you trust and you believe and then go do something else. Am I saying this is works-based? That's not what I'm saying, but your works are based off your faith. Do you understand what I'm saying? Salvation is not works-based. It's faith-based, but your works are based off of your faith. There's no way to get around that. You cannot live a lifestyle. You cannot live in a way that's an affront to God that demonstrates you don't believe. You can say one thing, but your heart will betray you. That's why later on you'll see people like John and you'll see people like Paul and Peter say, bring fruits of repentance. Bring fruits that show that you're repentant. Doesn't mean that you don't mess up, but when you mess up there's also gonna be, because you'll always be able to prove that you're ungodly. You'll always be able to prove that you have flesh. That comes easy, but then prove that you're repentant. Prove some sort of way. That's what the Bible is telling us, what God has always wanted us, which is why he brings about a way for reconciliation. And the reconciliation is only based on you believing him. You cannot be reconciled to him if you don't trust him. Without faith, it is impossible to please God. If you don't please God, then guess what? Guess where you won't be with him. And so he says to him, I am the Lord who brought you out of the Caldeans to give you this land. He said, Oh Lord, God, how may I know that I will possess it? So here we go looking at how or what the proofs are that this covenant is an effect. Well, so what's the proof? Well, the proof is your descendants, you won't be there, but your descendants will be in captivity for 400 years and they'll come out with wealth, with possessions. And that happens. And so we've got this dispensation where God is working with Israel. Oh, by the way, interestingly enough, even though God is working through a particular group of people, he's not only working with that particular group of people. How do I know? Well, there are some people that are journeying with Abram, who are not of his physical lineage, and even for his descendants, who are not of his physical lineage, who also can take part in this, which takes us to the next dispensation. Now, we're talking about the fourth dispensation. This fourth dispensation, and this is clear, that is the law. Well, where does the law show up? The law shows up first in... By the way, let me ask you guys a question. Do you know when the law shows up? Does anyone know when the law is first introduced? Most folks will say Exodus 20. That's not when the law was introduced. The law was introduced one chapter prior in Exodus 19. Let's go to that passage. He says, Now then, if you will indeed obey my voice and keep my covenant, then you shall be my people, my own possession, among all the peoples for all the earth is mine. And you shall be to me a kingdom of priests and a holy nation. These are the words that you shall speak to the sons of Israel. And so he takes his words to them, and then we go to... What is it? Exodus? I'm sorry, Exodus 24. Three, let me type this in. So we can see that. 24. And so then Moses said to Moses, Come up to the Lord, you and Aaron, Nadab and Abihu, and seventy of the elders of Israel, and you shall worship at a distance. Moses alone, however, shall come near the Lord, but they shall not come near, nor shall the people come with him. Then Moses came and recounted to the people all the words of the Lord, and all the ordinances, and all the people answer with one voice and say it all the words which the Lord has spoken, we will do. So there's an offer, and then there's an acceptance. And so they accept what the... And so now we've got this new covenant, New Then, oh, just now, this law, this mosaic covenant. You've got this covenant now, and in this covenant, we want to figure out, well, what is the sign of this covenant? What keeps this covenant together? How do we know that we are covenant keepers? Well, one, you have to keep the dictates of that particular covenant. You have to, you have to, one, obey the law, and if you mess up, there are these offerings for you to adhere to, because again, in all of these dispensations, God wants you with him. In all of these dispensations, irrespective of the covenant, God wants a reconciled relationship with you. And so even when you mess up, now he's given us the day of atonement in Deuteronomy 16, and he gives us a little bit of insight in Deuteronomy 17. We'll go there in a second, but also within keeping the law, we've got these different offerings that you can give. You give offerings, there are even offerings allowed, just to say, Lord, I thank you. Just, God, you're awesome, you're wonderful. And instead of me just giving my words, here's an offering, Lord, God, this is for me to you, because I recognize what you've done for me. And so you got that, but also what other ways do you know that you are keeping a sign of this particular covenant? Well, you have the Sabbath. The Sabbath was given as a means for them to keep the law. Now, the Sabbath was given to who? To his people, Israel. It was never given to the Jews. I mean, to the non-Jews, it was given to them. Now, there's going to be another Sabbath, another rest. We'll talk about that at another time. We may talk about it later today, but that's how they were to keep it. That's how they were known. They were known by, and now these are Jews, so they also kept the original sign of the first covenant that they had with Abraham, that they were circumcised, but then also they've got this new, these new dictates, these new adherences, such as the Sabbath and other ordinances of the law and these different offerings. Now, something that's happening though, I'm sorry, before that, I want to go to Leviticus. We've got these, the Day of Atonement, because God, even in all that, God is adding rules, so to speak, but God still wants a way to get past their sins, to vitiate their sin, to overcome their sins, and so he needs them before they can be before them. They need to be in right standing. In other words, they need to have themselves their sins atoned for. And so he makes this for them to have their sins atoned for, and notice in this dispensation, you've got three elements we've covered before. You've got the high priest, you've got the scapegoat, and you have also got, you also have the sacrificial offering, the one that sheds the blood, the one that takes away the sins, and the ones that mediate between, the one that mediates between man and God. And then what does he say? And I've covered this before. I just want to mention it briefly in passing in Leviticus 1711. He says, for the life of the flesh in the blood, well, he covered that before in Genesis 9, about not spilling the blood of a man. And so in here, he's speaking about this kind of piggybacks off of Genesis 3, and then Genesis 12. And then here, we see he says, for the life of the flesh in the blood, and I have given it to you on the altar to make atonement for your soul. It is the blood by reason of life that makes atonement. And so just the Hebrew understanding says that this person or this, or God is instituting, he says that I myself have given. You don't see the names, but you see it in the Hebrew. And so, he says, he uses phrase, wa ani, or na ani, na tatin, na tatin is sufficient enough to say, I have given, but he says, I ani, which is I, I have given, saying that I myself am giving, and then we go to later in the book. We go to Hebrews, where he says, sacrifice and offerings you do not desire, but a body, you prepare for me, why? To be that offering, to do, to play all three roles. We know later on that Jesus is going to play the role of a high priest. He's going to play the role of the scapegoat, the lamb that takes away this in the earth, and he is going to be the one that's going to make perpetuation. And the very word that's used here for this atonement, for this, for this canceling of this debt is this word perpetuation that we see also in the New Testament. I won't spend more time with that, but, so now we've got this fourth dispensation. We've got the law. Okay. So we've got before the fall, we've got after the fall, before the flood, after the flood, before the law, and then we've got the law. And in the law, we've got two covenants inside the law. One, we just covered the Mosaic Covenant, the law, but then the next one that we see is the Davidic Covenant. Prior to the law, we see something that Abraham, I'm not Abraham, that Jacob says to his sons that, well one of them in particular, that the separate should not depart Judah. And so there's going to be this kingdom that is going to come about, and by the way, in those elements that he brings up in Genesis 12, there necessarily has to be a people, there has to be a land, and there has to be some sort of government. Well, the government is going to be ruled by a king, but because of the sins of men, they want a king like every other nation, but all that's doing is because God knows what will happen. God is going to bring about that so that he can bring his promise. That is, there's going to be a king who comes through and from the line of Judah, and then the Davidic Covenant states that there will be a man on the throne who comes out of this house of David, who will be on the throne forever, not speaking about Solomon. And so we've got two covenants in the fourth dispensation, and so this is clearly speaking of Jesus. All of these covenants are pointing to something even greater, but even in that, God makes a statement. He makes two whopping statements in two awesome chapters. In Jeremiah 31, speaking to Israel, and this is where some folks get bothered, but again, I'm still waiting for folks to kind of give a rebuttal with scriptures, but he says, Behold, days are coming to close the Lord, when I will make a new covenant with who? With the house of Israel and with the house of Judah. So he's going to make a new covenant, and ladies and gentlemen, I've said this before, that this covenant is with Israel, this new covenant, even though we've gotten used to saying the new covenant, we are a new covenant church and so forth. A new covenant church is a church of Jews who have placed their faith in Christ. Well, what about us Gentiles? Well, we have a covenant. There is a covenant that governs us, that God spoke about us. That is the Abrahamic covenant. Here's how we know this is about Israel. And I know, I understand it's something that I haven't been taught that. I haven't been, well, here it is. Jeremiah 31, 32, he says, Not like the covenant which I made with their fathers, who's their fathers? Israel. In the day that I took them out by hand to bring them out of the land of Egypt, my covenant which they broke, although I was a husband of them, declares the Lord. But this is the covenant which I will make with the house of Israel after those days. I will put my law within them and on their heart. And I will write it. And I will be their guide and they shall be my people. They will not teach again each man, his neighbor, and each man, his brother saying, No, the Lord. This has come up in a recent debate, guys, if you remember. They will all know me from the least to the greatest declares the Lord. And I will forgive their iniquity and their sin. And I will remember no more. And then here's how we know he's certainly speaking about Israel. Thus says the Lord who gives the sun for light by day and the fixed order of the moon and of the stars by night who stirs up the seas so that its waves roar the Lord of hosts is his name. If this fixed order departs, guys, it hadn't departed. It has not departed. He says, If this fixed order departs from before me declares the Lord, then the offspring of Israel will also cease from being a nation before me forever. Israel will never, according to this passage, cease to be a nation before the Lord forever. So Israel will always be a nation that is separate than us as Gentiles. We sometimes want to say, well, wait a second. What about us? That happens. I get that. What about us? What we'll talk about us? Matter of fact, let's go back and see about us. Remember, the Jews were disobedient. And so what does God say? He says earlier in this fourth dispensation, he says, regarding their sin, they have made me jealous with what is not a God. They have provoked me to anger with their idols. So I will make them who Israel jealous with those who are not a people. Who's that us? So he's going to make the Jews jealous with us. I will provoke them to anger with a foolish nation. That is us, ladies and gentlemen. How do we know? Well, this comes up again in Hosea, too. Hosea is speaking about Israel being playing the part of the harlot, being adulterous. But God is going to, at some point in time, going to have compassion on them and bring them back. But he's going to use these other people. He says, I will sow her for myself in the land. That's Israel. I will also have compassion on her. That's us who had not obtained compassion. And I will say to those who are not my people, you are my people and they will say you are my God. This is him speaking about us. It's not as though that there are two tracts of salvation for two different people. No, everybody, Jew or Gentile, has to place their faith ultimately in Christ. Everyone has to be obedient to the Lord. Whether you Jew or Gentile, whether you black or white, whether you are from that part of town or that part of town, it's a requirement of all. But what he's doing is, he's using this people, one, to show how disobedient that people are. Now, you don't need Israel to show how disobedient that mankind can be because the Gentiles at that time were just as horrible as well. And you don't have to be outside of the church or someone to see how bad you can get because even folks inside the church can act up. And so here he's speaking about what he's going to do with Israel, why? For the benefit of the rest of the world. He's going to use them for our benefit. So you don't have to feel as though you are a second-class citizen and as some folks say that the church is plan B. The church is not plan B. The church was always contemplated in Scripture from Genesis 3, the Genesis 12, to Deuteronomy, to Leviticus, even in Hosea and so the church has always been thought of as a matter of fact, it's called a mystery, but it's a well-spoken, it's a mystery that was put before us. They knew about this, but for some reason their eyes, their minds were blinded. This is why Jesus, when he's speaking to Nicodemus, he says, you a teacher of Israel, don't know this, don't know what. Well, he says in Ezekiel 36, what he's planning to do with Israel, but it's going to end up being not just Israel, he says, then I will sprinkle clean water on you and you will be clean. Now, note what he says before that. Verse, let's start in verse 23, I will vindicate the holiness of my great name, which has been profaned among the nations, by who? By the Jews. The Jews have profaned his name, which you have profaned in their midst, then the nations will know, then the nations will know, which nations? The Gentiles nations will know that I am the Lord, declares the Lord God, when I prove myself holy among you in their sights. Look what he says, when I prove myself holy among you in their sights. Let me read it again. When I prove myself holy among you in their sights, so the Gentiles are going to see what God is doing, even with the Jews, the Gentiles will also see, for I will take you from the nations, gather you from all the lands and bring you into your own land. Then I will sprinkle clean water. So when is he going to do this? When I bring you back into the land, I will sprinkle clean water and I will cleanse you from all your filthiness and from all your idols. Moreover, I will give you who's you, in this case, Israel, but we're going to see how this applies to not just Israel, but also he's going to make this effective for even Gentiles. I will put a new spirit within you and I will remove the heart of stone from your flesh and give you a heart of flesh. I will put my spirit within you and cause you to walk in my statutes and you will be careful to observe my ordinances. What's been the problem with Israel? They're heart. You guys are disobedient and the reason why you're disobedient, you love it and the reason why you love it because you have a bad heart. And so this is why Jesus makes a statement in John 3, those same two elements are there. And then he says, you, a teacher of Israel, don't know this. What it's been written. And so what Jesus has stated, as we go, so when this takes place, so there's a long period of time between the law being given in that fourth dispensation and to the next dispensation. Well, obviously we know what the next dispensation is. This next dispensation is the one that we live in, the one that we relish, this dispensation where the cross is now in effect. Christ has died. He has paid the debt. And then what inaugurates this next dispensation? This is why I want to ask you guys, ladies and gentlemen, this next dispensation is inaugurated by, is inaugurated by what? What is the proof of this fifth dispensation? What is approved one to the Jews? But also proved to the Gentiles. What is the identifying mark for anyone that is being governed by the Lord in this dispensation? What causes God to look at you differently? And you should all know this because, and by the way, this is important. You should all know this and this has been spoken of. It's been kind of teased a little bit throughout the scriptures as we're going. And so we get here and finally it's here. The Holy Spirit. Now the blood was there in the old, but now we've got a better blood in the new. But how do we know? How do, how can anyone know? How can anyone know that you are a believer because they can't see the blood on you? There's no way that they can see the blood on you. They might even hear you. You might even have a fancy T-shirt on. You might have a great T-shirt. You might have a button. You might carry the biggest Bible. But the identifying mark of every believer is the Holy Spirit. You have been, remember John says, I baptize you with water, but there's one coming after me who will baptize you in the Holy Spirit. Well, what do you take up when you're baptized in something, when you're submerged? The identifying mark is what you've been baptized in. If I baptize you in ketchup, you're going to have ketchup all over you. If I baptize you in mud, we've all been baptized in that. But if I baptize you in the Holy Spirit, the identifying mark of every believer is the Holy Spirit. Notice what he says in Romans 8, however, you are not in the flesh, but in the Spirit. If indeed the Spirit of God dwells in you, but if anyone does not have the Spirit of God or the Spirit of Christ, he does not belong to him. Going down to verse 14 also helps us out with this. He says, for all who are being led by the Spirit of God, these are the sons of God. If you do not, if you do not have the Holy Spirit, just know if ands, buts, about no question, you're not safe. Say what you want to say, say what you believe, whatever. If you do not have the Holy Spirit, you're not his. That's the identifying mark. And so now sometimes, can it be difficult for us to see? Sure, but at some point in time, somebody ought to see it. At some point in time, you ought to want to act like it. You got the Holy Spirit. At some point when your parents ever said act like it, my father would say, hey, you're this, you're that. Yeah, I am to act like it. The copter said, are you part of this team? Yes, sir. Well, act like it. And he banged him inside the head. We had a helmet on. So same thing. You should act like what you are. It should come out. What did God say? When I put my Spirit in them, He will cause them to walk in my ordinances. Jesus made sure we understand that it's not just Israel. He has to make a new covenant with Israel because Israel broke the covenant. Israel might. Israel has set nothing but records on how to break covenants. Yeah, actually, you've got some sense. Israel knows how to break covenants. Gentiles, we've never broken a covenant, not one. So, He's got to make a new covenant with Israel, but with us, the fulfillment of what was stated in John 12 is now happening. The Spirit being or through Him or through you, all the nations of the earth are being blessed. And so now we receive the Holy Spirit as well because Jesus says, all of those. So, where it happens to be, matter of fact, let me go there because I want to make sure that I cover that as well for someone who says, hey, Cory, you ought to put that on the screen. So, Genesis 1, Genesis 1, John 1 starting in verse 12. Starting in verse 12, but as many, that's you, but as many, all of you, whoever it is that has received Him, to Him He gave the right to become children of God, to those, because the word even is not there, but to those who believe, the ones that are believing in His name, who were born. You were not those that were born of blood, not those that were born of the will of flesh, because they wanted to. Those were born of the will of man, but those that were born of the will of God, those that were born from God, that includes you and I and whoever else that happens to have the Holy Spirit. Now, this is where, by the way, I want to put this on the screen. This is how you know. Yeah, let's go there. Let's go to Romans 9. No, I'm sorry. No, yeah, let's take Romans 9. Let's take Romans 9. Paul reiterates this. This whole concept, as he says also in Hosea, I will call those who are not my people, my people. That's us and her who was not beloved, beloved, and it shall be in the place where it was said to them, you are not my people there. They shall be called sons of the living God. So even us, we get to, now we, now we're in. But now, is there a distinction between the church and Israel? Now, one of the homework assignments that you guys have done was to go through Romans chapter 11, 19 and 11, I'm sorry, and mark down every time the word Israel is used. And when you do it, you can't help but see a clear distinction between Israel and the church. What is the church? The church is Christ's body. Those that have placed their faith in Christ. And the church is made up of who? Jews and Gentiles. Israel is only made up of Gentiles, I mean of Jews. At some point in time, God is going to take Israel and make them part of the church. It hadn't happened yet. They have a hardened heart, a spirit of stupor, a partial hardening is going over them, when until the fullness of Gentiles. So God, this is why you ought to feel special and feel good about being a Gentile, because God has put the Jews on the back burner and has brought us in. As a matter of fact, if we go to, I'm sorry, if we go to Romans 11, notice what he says. I say, I say to them, I'm sorry, God has not rejected his people. Who's his people? Tan Le'an out to the people of his, his people. God has not rejected his people. Hassee may it never be, for I too am an Israelite, a descendant of Abraham, of the tribe of Benjamin. God has not rejected his own people. So God, even now in this dispensation, he still calls Israel his people. Why? Because he will not violate the promise. God, as he says, will remember his promise. If he made a promise to them and changed it, well, then won't he make a promise with you? Can he make a promise with you and change it? Or let's put it this way. If God can make a promise with you and alter it, then can he make a promise with, I mean, with Israel and alter it? Can he then make a promise with you and alter it? That's not good. But what does the Bible say about him altering his promise? It says, my covenant in Psalm 89 and 34, my covenant, by the way, which covenant is he speaking of? His covenant with Israel. He says, I will not violate it, nor will I alter the utterance of my lips. So what he said is going to be. God is faithful. He will deal with Israel. He will save Israel. All of Israel? No, not all of Israel. But those whom he has changed, those whom he's worked in their heart, who he's got a remit, as the Bible says, a remit of Israel, that he says that's the true Israel. Now, this is where we get into this dispensation. He says in Colossians 1.25, he says, of this church, I was made a minister, according to the stewardship from God, bestowed on me for your benefits, so that I might fully carry out the preaching of the Word of God. That is the mystery which has been hidden from past ages and generations, but has now been manifested to his saints. So what he's speaking of is this current dispensation. Notice what he says. This word right here for stewardship. If you look on the right hand side over here, it's, let me make this a little bit bigger so you guys can see this. This is the Greek word, uh-oh. This is the Greek word for stewardship. It's the Greek word oikonomia. This word, oikonomia, is a house rules. This is how God is working with us. And so now God has determined that he's going to put his spirit in mankind. Those that have the spirit, those are the ones that are saved. By their faith, you are now part of the body of Christ, be it Jew or Gentile, even though he is primarily dealing with the Gentiles. As a matter of fact, the term is used again. It's used a few other times, but Ephesians 1-10. With a view, I'm sorry, let's go to verse 9. He made known to us the mystery of his will, according to his kind intention, which he purposed in him, with a view to and dispensation, or administration suitable to the fullness of the times that is the summing up of all things in Christ. Amen. So now I want to go back, I want to put this on the screen. I want you guys to see this and look at this timeframe that's happening. I'm sorry, wrong one right here. There it is. So look at what's happening. Now the reason why all of that's important is because I want you to make, this is why I think it's vitally important that we get away from, let's say, doctrinal points and deal with more of how God is framing things out. So if you look on this chart, you see God working through and we start looking at the prophets. Notice who the prophets are prophesying to and what they're prophesying about. They're all pointing us to Christ. That's why I want you to put this up here. Look what he says. Go back to Ephesians 1. He made known to us the mystery of his will, according to his kind intentions, which he purposed in him, in who? In Christ with a view to an administration suitable to the fullness of the times that is the summing up of all things in Christ. Going back to Genesis 3, the one whose heel will crush the devil's head, the one who the Sepulchre should not depart Judah, the one who the Davidic covenant is all about. That's what he's speaking of. And so these different dispensations do what? They bring everybody to Christ. So even if a person who, if you listen to someone who has a covenant theology explaining a dispensational theology, they miss it if they think that the dispensational theology is not pointing to Christ. That's the whole point of these different dispensations. Now there's going to be another dispensation, at least two more. One that's going to come up, Daniel brings this up. So did I say that? Did I put it on here? Maybe I didn't. Maybe I did. I thought I did. There it is. I'm sorry. Daniel is having a prayer about his people. They have been put out of the land, and it's time for them to get ready to come back. Before they come back, he gets a message from an angel. And the angel says, 70 weeks have been decreed for your people and your holy city to finish transgressions. For who? For your holy people. That's Israel. To make an end of sin, and to make atonement for iniquity, to bring in everlasting righteousness. Has that happened yet? That has not happened. And so I won't go through all that we've covered before. We can do it later on. But these 70 weeks, the first 69 sevens have already taken place. And the Bible tells us that after the 69th week, and these weeks just mean seven. So 69 times seven. After that, then, Messiah will be cut off. That's Jesus. And then after Messiah has come cut off, at some point in time in the future, the last seven, the last week is going to take place. That is going to be the sixth dispensation that we know of. Now, are there some other dispensations that that may be, if you want to identify other dispensations in it, that's fine. I don't have any problem with that. But at least there, so far we at least know of six. Could there be 12 more? Could be. And then there's one last, certainly one last dispensation. Some people might say two. There's one last dispensation that is going to take place that everyone will agree on. And that is, it's going to be, it's going to be this time where we all live forever. Now, depending upon your eschatology, there's certainly another dispensation that's going to be the millennial reign. And if you have a literal, grammatical historical hermeneutic, well, then you get to another dispensation, which is this millennial reign. Okay. So now the whole point of these dispensations though, again, is to bring us to Christ. It's to have, give us a reliance on God. Is to make sure that we are trusting. Because notice what he did. Up through the first few dispensations, it's all about trusting him. And there's even a way to, there are rules and there's more rules and there's more rules. And then finally, in the one that we're in, they're not, they're not the number of rules. But instead of having an outside force, a profit and offerings and things like that, instead of something on the outside happening, we now have something on the inside happening. Someone said Daniel, 70 weeks in it and Daniel 70, 80. It's impossible for 70 weeks with in it and Daniel 70. It is impossible. If that's the case, and we'll cover it before, we'll cover it later if you want to, we've covered it before. All the things that God said is going to happen, hadn't happened. When we go back to Daniel 9, when we go back to some of the other prophecies, they just haven't happened. Because again, has everlasting righteousness happened to Israel? No, it has not. No, it has not. And the reason, by the way, guys, we have some of this is because a lot of the talk that we get is so that it can fit a doctrinal stance. Okay. Well, Cory, but this doctrinal stance, this dispensational view, that's pretty new. No, it's not. Now, what we're going to do, we're going to start going over these different dispensations. But when someone says a dispensational hermeneutic is not old, it's recent, that's not true at all. Matter of fact, we're going to read quotes from early church fathers who had a dispensational view. They may not have called it dispensationalism because that's a modern term. But the same words that I'm using were used there by the early church fathers, people like Justin Martin and so forth. And now that they all have the same view of when these things are going to happen? No, because for obvious reasons. So, you said read the 70 weeks in its proper context, assuming that I didn't. How did I misread it? How did I take it out? What's the proper context? What's what? So, so tell me what you would think is the proper context or the way that I've misread. And it's fine if a person believes that I am, are we sacrificing animals still? No, we will. There will be some. There will be some. Someone says, I have unsubscribed to your channel. I don't believe in dispensationalism, rapture theology, and special people. The only special people are the church. You have literally missed the entire, this was funny, you've literally missed the entire point of this topic. Did I say there were different people? No. But why you make a statement that you're unsubscribing that's fine. God bless you. God bless you. But tell me what I got wrong. Help us out before you leave. Tell us, tell us what I got wrong. Help us, help us out. So anyway, are you only answering? Yeah, I am. Yeah, I am Styles. By the way, there's going to be, we are going to have a Q&A later this evening. So if you want to come back this evening, then we will. So I would love for, and it's okay, listen guys, it's okay to say core you're wrong. The channel is not dedicated to making you think what I think. The channel is dedicated to making you just think. The channel is dedicated, if you want to force me to think differently, then fine. But you've got to give me, you got to give me scriptures. You cannot, it's, you know, it's not fair and it's arrogant on someone else's part to say, you're wrong, but don't tell me why I'm wrong. You should believe, you should change everything. You should change everything that you believe. All of your studies that you've gone over, throw it away and change and believe what I believe because I said you're wrong. Okay, and I couldn't be wrong, but you have to show me. I said before guys, I get in more, I have more issues, not with more responses with non-charismatics who are confidential than anyone else or as close or as close. Some people just want to walk it out. So it's fine. If I'm wrong, I'm wrong. But if you're going to tell me I'm wrong, you have to be mature enough, adult enough or prepared to say why I'm wrong. One of us is wrong, one of us is right, or we both could be wrong. But how would I know if you don't share it with me? So that's why I literally put the scriptures up. Now we go into this even more in-depth, and we will, as a matter of fact, there's a reason why I'm going over this now. We will spend some more time over this. We will go over all of these different points. We're going to go through eschatology in just a short amount of time, guys, because folks say, hey, what about this? What about animal sacrifices in the millennium? Is that true? There's one channel that's talking about, well, that can't be true in these dispensational folks who are, okay, we're going to go through that. We're going to go through that. And then because you've got questions, I've got questions. The six times that the Bible says 1,000 years, what do we do with that? Well, what that means is, well, it means this based on what passage. By the way, even those folks who are reformed, most reformed people are reformed because they don't know what reform is. Somebody says, Corey, you're bald. I'm unsubscribing. I'm not growing here to keep you here. But I'm messing with you. But most folks that are reformed, and this is true, just like most folks that are dispensational, most folks that are charismatic, most folks that are anything, they are because they don't know. Most folks are reformed because they like election. I was talking to a Calvinist the other day, brother, listen, you can like election and still not be a Calvinist. You can like election and still not be reformed. Answer Dutch. Sheila says, Corey, can you please answer Dutch? No, I'm not. No, I'm kidding. Let me go look up Dutch's question. I see the first thing Dutch says is, I am grouped. Let's see. Where's this question? Where's your question? Okay, here it is. Are you are you asking this question of me? He says, so for the ones who have no clue about dispensationalism, me and Cephas, he just threw Cephas under the bus. Just threw Cephas. What don't you agree with him about? I'm not sure. Okay, do me a favor. Do me a favor, Dutch. Ask it differently. I'm not following you. So ask your question differently. That way I can understand. Does being incorrect sometimes something you think you can handle but takes you time to actually realize? Yeah, all of us, no one wants to say, hey, I was wrong. I was wrong. That's hard. Now you can say generically I was wrong or I have been wrong about what? I don't know. Yeah, I've been wrong a lot of times about what? I don't know. What I was wrong about escapes me now. I can't think of the last time I was wrong, right? What do you mean? Why is it so many titles? You mean like dispensations, reform and so forth, whatever? It just for sometimes reforms to what sort of doctrinal stance you hold to. Oh, what about dispensationalism? You mean me. In other words, why am I not? Why don't I call myself a dispensationalist? I said before that if a person called me a dispensationalist, I wouldn't fight with him. I wouldn't. Because if there's anything that I'm closest to, it would be that. But there are different types of dispensations. There's different types of dispensational thought. So you've got classical and revised and you've got progressive. I've had a couple of dispensationalists on who I don't agree with all of their, all of what they believe. As a matter of fact, there's a few things I disagree with Dr. Cohn was on. And I don't agree with everything on him, but I think he's very solid. But that being the case, if you put, again, I met Dallas Illogical Seminary. That is a dispensationalist school. That's it. And someone said that are they free grace? No, they're not free grace. There might be some folks that are there that are free grace. And some of these titles, what ends up happening is they're just, they're used to kind of describe kind of your train of thought, your doctrinal bent. But I would say stay away from those. Because if you say I'm this, well then that means I got to fight for everyone else. That's also this. And I, no. Wrong about Peyton Manning being the goat. Okay. Y'all want to know before we leave, I believe in pre-trip. I believe what Paul is bringing up, a couple of things, and I'll come back to this Peyton Manning thing, but what Paul is bringing up in 1st and 2nd Thessalonians and what revelations brings out and the whole point of a tribulation. Because what's the point of having tribulation? What's it for? Well, it's to bring people who are not in Christ to Christ, particularly Israel. It's when Israel, Isaiah 53 kicks in and Israel looks back. All those past tense verbs, it's going to apply to Israel and Isaiah 53 to them. When they look back, they will be beat up. They will be oppressed. They will go through a great tribulation to make them come to Christ. Now, there'll be some Gentiles. Also, I believe they will be saved in that as well. But the point of the purpose is for them, not for the church. And you'll know throughout scripture that the church, the righteous is never put in the same boat as far as punishment and treatment as with the unrighteous. So that's the reason why. Because again, when you see the church being spelled out and John has no problem spelling out the church and speaking about the church or Israel, he brings up Israel in chapters 4 through 19 of Revelation, but you never see the church. And then at the millennium, you see the church again. So and then Paul tells them to kind of comfort them in 1st Corinthians, 1st Thessalonians, and then tells them in 2nd Thessalon, you haven't missed anything. Now, how I use Peyton Manning and for the Bible. This is how I use Peyton Manning. If any of you all understand football and then we'll save any of the questions still this afternoon's Q&A. But this is how I use Peyton Manning. Some of you guys might be fans of this quarterback or that quarterback. If you're not a football fan, well, then this doesn't apply to you. And if you're not a football fan, check your heart. Something's wrong with you, especially if you're a man. You have no business having XYZ chromosome. You have no business having all of test testosterone and not like football. Something's wrong with you. Anyway, I'm kidding. But I say that Peyton Manning is the best quarterback ever. Well, you only said it because he was a because he played for the Colts. No, I don't just say that because, you know, who do you think is the best quarterback? I think Peyton Manning. Then after that, probably either it's the tie between Damarino and John Elway. Well, wait a minute, Cory. No, Tom Brady is the best ever. Well, why? Because he's got he's got the most rings. So the most rings matter. Well, then what about Damarino versus Phil Sims? Phil Sims has two rings. Damarino has one has none. Who's better? Well, Damarino better. Wait a second. I thought rings were the problem. I thought rings were the issue. Well, no, there's. Well, yeah, because there's 11, there's 11 guys on offense and then 11 guys on defense and you've got special teams and so it's not just that quarterback. Now he's a big point. He's a big factor. So why is Peyton the best? Well, per year, per year, And I'll put it you put his stats up against Tom Brady and you put his team up against Tom Brady or Joe Montana Or John L. Ways or Dan Maria. That's why I think they were it was probably second Never having a defense never having a defense Rarely if ever having a running game The most comfortable hind victories per year is him most yards most touchdowns him with subpart teams literally Changing the NFL. I think I think it's him and To prove the point What Bill Belichick said about him remember the game where they were playing in New England and New England was it was fourth in Something on their own 20-something yard line. They went for it because he says I didn't I looked across the field and saw paid many People about that thing about that for a second the coach who has Tom Brady on his team Looks across the field instead of thinking about I got time, right? No, he's old. He's over there. He's over there So yeah And in the now Tom Brady's has best at Peyton most of the time but not in playoffs playoffs Peyton has a winning record against Tom Brady Come backs don't don't make you the best Well, if your team is behind and the quarterback brings them back Oh, by the way, there's a there's at least six or seven come from behind victories I can think of that Peyton brought them back with like a Less than a minute left and the defense still messed it up Now the reason why I'm bringing this up guys. How does this ever work with? Bible said Whatever your rationale is that makes this person the best Whatever it is with these quarterbacks. You got to be consistent So if if Brady is the best because of rings, well, that means we got to go who has the next best Because of rings, so it's gonna be what Montana and and and then now you got to put Bradshaw there. Well, no, not Bradshaw. It's not better. No way. Wait a second. He's got four rings Bradshaw's not better. Wait a second. He's got he's got more rings So if rings aren't it just you're saying you've got to be consistent if how you read the Bible is One way over here and then you go over here. It's different If you're not gonna be consistent Well, wait a second core. What about what about we've got different genre. We've got poetry and so forth So you can still read it consistently You take in you take that into account. So I don't know why someone put it Matt Matt shop Matt shop Amen, amen. And so reading the scriptures being as consistent as you possibly can Authorial intent matters. What did the because I heard someone say this and I listen I almost fell in my seat That it didn't matter what the author Wrote it it mattered that he that he how it pointed to Christ And so sometimes the author didn't really know what he was writing, huh? Let that sink in your brain for a second the author didn't know what he was writing Moses had no clue what he was now Moses literally getting this from God Most didn't know Jeremiah didn't know they didn't really fully understand what they were writing these prophecies about let's say Israel They didn't they didn't really know But didn't Paul say that all scripture is God breathing so they so the spirit is working in them and they didn't know what they were said really You know how much arrogance that takes Do you know how much arrogance that takes to say that these writers didn't know what you do? You with your confession you you do Pretty area pretty pretty just all gone here again, so Daniel you didn't give me you didn't give me anything brother You said Daniel 70 weeks in it in 70 AD the power of the holy people were destroyed Here's one reason why Daniel 70 doesn't work If 70 7s are decreed If just just simple math Just simple math count from the time that this prophecy was given And count 490 years Count 70 actual 7s and you don't get to 70 AD you get to but you get about 40 AD You get about you get to 40. It's where you get to you get to 40 AD So then God's math is off So it can't be that could it What happens is we see something and we won't make it fit the reason why 70 AD is in because we want to make We want to be part of something like we miss it. We're not missing anything We're not missing you don't have to make 70 AD fit and then in order for 70 to fit You also got you have to give a an early writing of jump of a revelation You have to you have to get you have to assume that that revelation was written 20 years or 30 years earlier And and the early church fathers the historian will tell you that now that's not the case Yeah, they're telling you when it was written and so we're gonna have to also Discount the scriptures God's math and Then the historians to say, yeah, but it wasn't 70 80 That's one of the easier things to kind of refute. So anyway Guys, I just want y'all to see that See how God is working how he's putting now. He is pushing us towards Jesus We see that whether you're covenantal or we're dispensational He's pushing us towards Jesus, but I say the way that we get to the heart of the matter is to make sure that we actually Use the text correctly. Amen