 This is just a minor disagreement. Come on! Come on! You didn't insult me, and afterwards I don't want no hard feelings either. I mentioned some time ago, maybe about two, three, maybe four months ago. I'm not exactly sure of the time. I can't remember. But our friend, Chris Williams, came up, came up true. He did a response to, I think it was a YouTube, matter of fact, I know it was a YouTube short, but I did about, and really the point was about applying passages incorrectly. And one of the passages that I used was something I brought up before was Isaiah 5417. You've heard it before. The passage says that, or Isaiah 5417 says that, no weapon formed against you or against me will use it, shall prosper. The question is, does that passage apply to us? This was the video that he used. This was the thumbnail, this minor disagreement. And so I want to give a response to that in fun. I figured if we're going to have a response, might as well have some fun about it. I'm not bothered, I'm not upset, I'm not angry. As a matter of fact, I let him know that I was going to, I was going to cut him a date. So I just want to go over this, give my response, but also make a bigger and a broader point. Because I think that the most important thing for all believers is how we actually read the Bible. Whether you are charismatic, whether you're not, whether you're continuations, sensations, whether you are Calvinist, whether you are reform, whatever you are, whether you're dispensational, whatever you are, how you read matters. And I've been asking people over and over and over again, have an actual hermeneutic, a defined hermeneutic, how you read it and be consistent. In other words, the way you read in Genesis should not change by the time you get to Revelation. Otherwise, you're going to be inconsistent. Does that mean that there are going to be times where you have to kind of employ certain, certain understandings? For example, when you're reading something that's poetry? Well, sure, that happens. All civilizations, all societies, account for different genres. If it figures with speeches, similes and so forth, metaphors within, obviously, we do the same thing as well. And so I want to go ahead and jump into this to his critique of my critique. And I want to critique how he critiques me, but I want to have some fun in doing so. But and along the way, make a bigger point. This is just a minor disagreement. That's all. I, you know, I'm not making this video because I believe Corey Miner is a false teacher. What I believe that this video can demonstrate is how brothers can disagree with one another without throwing the flames, right? And just being cordial, even in our disagreement. Nope, we're going to have some fun. We're going to have some fun with all these. I'm going to punch him. No, I'm kidding. I don't, I mean, no, no disrespect. I mean, no, I have no ill willing, ill, ill feelings toward him. But I do want to push back. I think it's important. And so what I want to do is I want to cover. Well, I want to first let him introduce what the issue is. And then from there, I'll give my response, but I want to let him give his, his first point first. As Christians, we should quote the Bible. We should use it in context. We should understand in context. But there's one passage that gets quoted that is often used out of context. That is Isaiah 54 17, where it says no weapon formed against Michelle Prosper. Well, remember that passage is not for us. It is about Israel. It's actually about Israel during the millennial reign. Now that's part of my pushback. I don't, I do not believe this, this verse is only about Israel. And I don't believe this passage is about the millennial reign. That's what I'm talking about. Come on, sucker. Let's get it on. Yep. Let's get it on. What we're talking about is Isaiah 54. All of it actually, but more to the point, Isaiah 54, something. Let me just go ahead and put it on the screen real briefly. I'll let him give his points and then we'll come back and I'll give you why I believe that he's, he's incorrect. The Bible says this passage, no weapon that is formed against you will prosper in every tongue and every tongue. Notice that and every tongue that accuses you in judgment will condemn. That is the heritage of the servants of the Lord and their vindication is from me declares the Lord. So all of that is important. All that I read was important. And so that's kind of the, the base of what we're talking about. So he's giving his point. He says that he does not believe that it is for Israel. It is for the church or Israel and the church, not just for them alone. And so the question is going to be to you guys. I'm just throw this question out there. Do you think Isaiah 54, 17, no weapon that is formed against you will prosper? My take, and I'll give you my reasons why just a little bit. My take is that this is for Israel. As a matter of fact, it's for Israel at a certain time. That's my take. It's not for, it's not for us and it's not for Israel even currently, but for Israel at a certain time. Again, keeping things in context, understanding what the writer is speaking about will do all of that stuff, but he disagrees. Now, he and I have obviously different hermeneutics. Now my contention is that his hermeneutic is kind of fungible, meaning this, that it really is conclusion based. And that's the issue that I have with a lot of people. I think that 99% of what Chris's conclusions are are spot on, no problem with them whatsoever, or most of his, I shouldn't say 99 because someone might actually start adding them up, but I believe that the overwhelming majority of his conclusions are spot on. The problem that I have though with everyone is that if your conclusions is how you read the text, then we've got a problem, meaning that what I think I'm going to make that be read into the text, even if I don't think that's what I'm doing. I believe the way you read it is how you read everything else. We read everything else in a consistent fashion, and I don't think we're supposed to change when it comes to the Bible. I'll get more to that in a little bit, but he didn't think that this is for Israel. So my question you guys is, what do you think? Do you think that that particular passage, no weapon formed against you shall prosper? Do you think that is for you, for just Israel, for everyone? Who does it not apply to? Who does it apply to? Who is the writer writing to? Who is he speaking to? What is the, what is the conclusion? What is the writer hoping the people will get from it when they're listening to them? If they were to be as godly informed as possible, how would they take it? How did Isaiah, as he's saying it, how did Isaiah understand himself to be saying it? How did he take it that God is telling him this? And so that's the question I'm asking you guys, and so I'll be interested to talk to you about it or hear your side about it as we come along, but let's go to his next point. What I want to do is share my verse with you, share my screen with you here, and give a little closer attention to this verse, to this passage here. One thing, because I'm listening to Cory, one thing you want to do is listen to the person you objecting to, and I do not see this, I don't see anywhere where a millennium is actually taught. If we understand actually what we have previous to the, obviously 54. Now, one of the points that I bring up is that this passage is about Israel in the millennium. The question is, is that true? Does the passage even mention the millennium? No, it does not. Well then, Cory, how can you come to the conclusion that is for the millennium? Well, I'll tell you in just a second, but that's his contention. That's his bona fide contention in the original. There are no chapter breaks. What we have in 53 is obviously a death of Christ passage, a prophetic passage about the death of Christ and what he has done for his people. And I would argue that what he has done for his people does not only include Jews but Gentiles, but we will get there. What we have in Isaiah 54 starting at verse one, and I want you to notice the pronouns. A sing a barren one who did not bear break forth into singing and cry aloud. You have not been born in labor. This is actually an important passage right here, right? Because the claim was this is about Israel in the millennium. Well, you have a problem. You have a very huge problem if that's your position because Paul quotes that exact passage in Galatians 4. Now here's the question. Paul does quote Isaiah 54 in Galatians 4. He quotes Isaiah 54 verse one in Galatians 4. 27 because it's quoted elsewhere. Are we to take that that verse that's quoted there the entirety of Isaiah 54 or Isaiah 53 for that matter or the book since we don't have chapters and verses. How much of Isaiah do we apply to what Paul is quoting and even the reason why Paul is quoting this in Galatians 4. Keep in mind what's happening in Galatian in Galatia and why Paul is even writing this letter. There is a dispute. There is an uproar about Judaizers wanting the Gentiles to be like the Jews. That might give us a little bit understanding as to why Paul is hearkening back to this particular passage. So the question is on the floor is if a particular verse is quoted, does that mean the entirety of that chapter or that book or the overall argument is that what we should also apply? Is there any part of Isaiah that's only for Israel? Because if it's not, well then you should not make the point. I would say you should not make the point that because it's quoted in Galatians 4. 27. So I would say because it's quoted there doesn't mean that all of it is in play there. But I'll come back to this a little bit later. But he applies it to Jews and Gentiles to demonstrate in Galatians chapter 4 here at 27 to demonstrate that Jew and Gentile are children of the promise. Again with apostolic progressive revelation, we understand that this passage is about Jew and Gentile according to Galatians chapter 4. If there's some pushback on that, maybe we can go further in detail. But again for the sake of brevity, again one of the things I was talking to about a friend who sent me this is if you follow the pronouns, since we understand this is about the children of the desolate one, Galatians 4 tells us that Jew and Gentile who are under the children of the promise, who are children of the promise, right? Follow the pronouns because what has changed? No, you're, you're, you're. If you follow this all along, you're, you're, you're, you're, for the maker is your husband. Are not Gentiles of that? So his point is, one, it was applied to or used or brought up in Galatians 4 and it was, as a matter of fact, we go to Galatians 4 in just a little bit, but then let me just play this last point just in case anyone, anyone missed that last point. What I want to do is share my verse with you. One of the things I was talking to about a friend who sent me this is if you follow the pronouns, since we understand this is about the children of the desolate one, at Galatians 4 it tells us that Jew and Gentile who are under the children of the promise, who are children of the promise, right? Follow the pronouns because what has changed? No, you're, you're, you're. If you follow this all along, you're, you're, you're, you're, you're, for the maker. Now, that point about you're, you're, you're, you're, you're about who he's speaking to, that's the issue and that's the point. That's why I say oftentimes, especially if you're getting to a conclusion, then you'll miss even your own point. So he's saying you're, you're, you're, well, we'll find out who he's speaking to and the point. And the reason why I say this is people think that some of my harshest criticism is towards those who are charismatic and I do have some harsh criticism for those that especially egregiously wrong on that side, but then also have the same sort of criticism for those who are closer to what I believe, even though I am not a Calvinist and even though I'm not reformed, they're probably obviously a lot closer to me than let's say charismatic, but I also have a critique for them as well. The text says what it says, and it's not a mystery to who it was said to, meaning this, do not think that the people that heard it didn't understand it. Now they may have been disobedient. That's something different. And do not think Isaiah had no clue about what he was speaking of. He did. And so how would they, if they had, let's say they had the full knowledge that we had, the Holy Spirit, would they have taken this any other way? Was God veiling His words to them, or was He speaking to them straightforward? He was speaking to them straightforward. So the question is, who is the your your? We'll come back to that in just a little bit. Let me give you his last point and then I'll go ahead and chime in. And this is one of the promises actually in Romans chapter eight, right? So persecution, shall tribulation, shall death, right? Nothing shall separate us from the love of God, right? This is a New Old Testament kind of a version of Romans eight, I would believe. Now, that's an issue that I have a lot, that sometimes if we read the Old Testament, and I heard someone put it this way, and this was a reform person, that the reform people will say that you interpret the Old Testament in light of the New Testament. You don't do that, nor do you interpret the New Testament in light of the Old Testament. No, they both stand together, but it's not that, hey, he was speaking to Israel. Well, forget Israel, here's a church. That must mean us. And that's happened. Some will call it replacement theology, some will call it fulfillment theology. Either way, both are wrong, because the church does not fulfill the promises that God has made to Israel. Let me give you an example before I go forward. You've heard this passage also use Old Testament applying to New Testament. You heard it from secular people, from Christian. This is 2 Chronicles 7 14. Who is this speaking of? He says, and my people who are called by my name, if my people, now if is implied, will humble themselves and pray and seek my face and turn from their wicked ways, then I will hear from heaven, forgive their sin and heal their land. Question, who is this speaking of? Is this speaking of us as believers, Christians, the church? No, it's clearly speaking of Israel. Now, we use this passage all the time. We use this passage all the time that guys, if we just get right and then just seek God, as it says, seek his face, then he will hear from heaven and forgive our sins. Well, first of all, our sins as believers have already been forgiven. He's not going to forgive the sins of unbelievers just because they're in the land. He's speaking nationally of a group of people, and he says, and I will heal their land. What's our land? You mean America? Well, the problem is, as we read all of this, that could not apply. There is no way for this to apply for us. This is only if we read chapter 7, verses 12 on, then we couldn't help but to see that this is speaking of Israel. Matter of fact, verse 18, then I will establish your royal throne as I covered it with your father, David, saying you shall not lack a man to be a ruler in Israel. Who is he speaking of? Well, I'm sorry, by the way, let's look at 19. But if you turn away, because if the positive is true within the negative, the converse is also true. If you, if you go back to verse 14, if my people who are called by my name, humble themselves, if they do the positive, well, then they will get a positive reward. But if you do the negative, verse 19, but if you turn away from my sake and forsake my statutes and my commandments, which I have set before you, well, which commandments, which I have set before you and go and serve other gods and worship them, then I will uproot you from my land, which I have given you. Well, who's he clearly speaking of? He is clearly speaking of Israel. And so just because we like it, that's oftentimes how we do it, I like the way this sounds. I like the way it applies to me. Remember guys, God can make a promise to someone and doesn't mean that he's left you out. God has promise for this person. God knows what he intends to do with this person, with that group. Doesn't mean that he didn't have any plans for you. Doesn't mean that he didn't have any promises for us. Does he have promises specifically for ethnic Israel? He absolutely does. Read Jeremiah 31 and he promises this is towards the nation of Israel. And he says that the nation of Israel will never cease to be a nation before him. So this has to be for Israel. We want to sometimes, as another professor once said, oftentimes we want to kind of hog our way in as though we feel lonely. We have this fear of missing out, this FOMO. This Israeli fear of missing out is what we're going to miss out on something. We're not. God has plans and promises for us as well. We're not stepchildren. We're not an afterthought. We're not plan B. None of those things. It's just that God showed us something through them and they were the ones that betrayed the covenant. Not us. Not us. K. Deb says, and I'll go there. He says, wait, Jeremiah 31 is about ethnic Israel alone. Yes, it is. Let's go to it really, really briefly and let's see. Jeremiah 32. At that time declares the Lord, I will be a God of all families of Israel and they should be my people. So in context, who is he speaking of? God will be a God to all the families of Israel. What is happening in Israel? What's the issue that God is trying to show us? What is the big deal? Well, let's put this before you guys can see. Here we have this little chronological timeline. Jeremiah is written during or just before they're getting ready to be exiled and he's writing to who? He's writing to the southern kingdom. Why is he writing to the southern kingdom? Why is Jeremiah even penning this? Well, because Jeremiah has told them that your or God tells Jeremiah, Jeremiah tells them, you guys getting ready to get put out. I'm getting ready to kick you out. Why? Because you have disobeyed. You've gone after other gods. You have not kept the commandments and you have disobeyed the land Sabbath. So now how long is Israel going to be put out? Here's how we can know that this is for Israel. How long is Israel going to be put out? 70 years, right? Why 70 years? Well, not because someone else disobeyed, but because the nation of Israel disobeyed God and his land Sabbath. So for 70, the 70 times that they disobeyed the Sabbath, the land Sabbath, every seven years, six years they'll work the land, the seventh year, the land rest. And God will provide enough for them in those first six years to cover eight years. And the reason why it's eight years because the seventh year that it rests and then the eighth year where it's where the land where they're starting to grow their crops again. And so God is going to provide for them. They got greedy. They were just disobedient all the way around. And so God puts them out because they violated this land Sabbath 70 times. So 70 years they're going to be put out. Who is he speaking about? About Israel. Why? Because Israel themselves did something. And then I want to drop down, by the way, in this whole point, Jeremiah is telling Israel, stop, listen to these false prophets that are telling you that everything's going to be all right. Isaiah, Jeremiah says that, no, get comfortable, get comfortable. You have kids, have families you're going to be gone for a while. I'll bring you back when it's time to bring you back. Oh, by the way, when they're getting ready to come back, another prayer is asked or is offered up. And then answers came is brought by who? By an angel. And the angel tells him that 77s have been decreed for who? For your people. Which people? If we're going to follow all the pronouns, let's follow all the pronouns. The your is for your people there and also for here. He's speaking clearly of Israel. Does that mean that we have nothing to look forward to? No. If we're going to look forward to everything, look forward to also to the to the native consequences. If we want to be Israel, fine. If you want to be Israel, have at it. I would not want to be Israel. Notice what the state of Israel is in. Oh, by the way, did God not prophesy what Israel's conditions are going to be in? Did God not state what sort of condition Israel is going to be in? Yes, he did. Israel is in a state of condition because of their disobedience. The reason why you've got people in the land even to this day is because God said, I will not remove them because you did not do what you're supposed to do. And so from now on forever until I remove them, they will be there as a thorn as a prick. They will be against you. And so you can now he's saying that this is all typology, but everything that God has prophesied about Israel didn't happen in a typological way. It happened literally. Are there types and shadows? Sure there are, obviously, but it absolutely happened literally with Israel. And I'm waiting for the first reform person to show me where it didn't. That's the issue. What does he say? Behold days are coming. The Clairs of the Lord, when I will sow in the house of Israel and the house of Judah, who's he speaking of? Well, he does mean Israel and Judah, but he means us also. Why every other time when he speaks about Israel and other nations, he says so, but here he doesn't. He says days are coming when I will sow the house of Israel and the house of Judah with the seed of man and with the seed of beast as I have watched over them to pluck up, to break down, to overthrow, to destroy, to bring disaster. So I will watch over them and build and to plant the Clairs of the Lord. Is he speaking about just Israel? Is this typologically or is this literal? Well, this cannot be taken any way other than literal because this hasn't happened with anyone but Israel. Then he says, verse 29, in those days, they will not say again that the fathers have eaten sour grapes and the children's teeth are set on theirs. And this is an Old Testament proverb or proverb that they spoke about in the Old Testament where the sins of the father are revisited upon the children. Well, that won't happen again. And who is this curse against? Who is this for? This is for Israel. This was not, this was not spoken up to the Malachites, the Hittites, the Parasites, the Jebusites or any otherites. Just the Israelites, just Israel. And he says, verse 30, but everyone will die for his own iniquity. Each man who eats the sour grapes, his teeth will be set on the edge. And so that part is going to be broken. And look what he says, behold, days are coming, verse 31, when I will make a new covenant with the house of Israel and with the house of Judah, not like the covenant which I made with their fathers. Who is he speaking of? And so since Caleb is in the audience in the chats and anyone else, who is so far? Thus far, I would have to ask the question, who is Jeremiah speaking of? Thus far, forgetting wherever else we go, thus far, who is Jeremiah referring to? You could not come up with, unless you're a conclusion base, you could not come up with any other understanding but Israel. If you come up, well, that's us also. Well, how could it be us? In what way does anyone other than Israel fit this? He didn't make a covenant with anybody else other than Israel, like not like the covenant that I made with your fathers. So he's clearly speaking of Israel and speaking of the old covenant that he made with their fathers, continuing. He says, when I took them by the hand, bringing them out of the land of Egypt, my covenant which they broke, Israel 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, declares the Lord. This is Israel. I will put my law within them and on their heart, I will write it and I will be their guide and they shall be my people. They will not teach again each man his own neighbor or his brother saying, know the Lord for they will all know me from the least of them to the greatest declares the Lord for I will forgive their equity and their sin. I remember no more. Now here's the issue. Just because he's speaking about Israel, is God going to also do something like this with us? Some of this he is. Some of this he is where the promises are for the land and so forth and for an ethnic group. No, that's not for us. There is no ethnic nation. There is no nation that God has promised to do something for but the nation of Israel. Now when is he going to do that? Because if you're Israel right now and God and God's plan is to do so in 200 years, well then banking on being a Jew, that many thing. But here he's clearly speaking about Israel. How do we know? Verse 35. Thus the Lord says, who gives the sun for light by day and the fixed order of the moon and the stars for light by night, who starts with the sea so that the way is roared. The Lord of hosts is his name. If this fixed order departs from before me declares the Lord, then the offspring of Israel also will cease from being a nation before me. So what is God saying? He says the offspring of Israel will cease to be a nation before him if these other things depart. Well, the sun is still there. The stars are there. The seas and the waves are still there. Israel will never cease to be a nation before the Lord forever. He says the land is typological. How is the land typological when Jesus himself says he's coming back to that? Is Jesus coming back to a typological land? No, he's not. He's literally coming back to the literal land of Israel. Now, this is what I've always wondered. And there are a couple of folks who disagree, but my question is, as he's coming back to that land, why does that bother you? What does it do? Because obviously, I know it does. I know it does. I was there also. It troubles us to think that God has a particular plan for them. That means that he didn't have any plan for us. He does. This is clearly Israel. By the way, how would they have taken it? How would the Jews have taken it? How has it always been explained? Old and New Testament? It's explained in regard to them. It's explained in regard to them. Hebrews says the land Abraham desired wasn't physical. God has a plan for all his elect people. Absolutely. When the Lord comes back, where is he coming back to? Is he coming back to Texas? Is he coming back to New Mexico, Washington, D.C., Arizona? No. Is he coming back to Alaska? No. Is he coming back to Canada? No. What about Guatemala? What about Peru? What about Peru? What about New Zealand? No. He's coming back to that typological land. That's not so typological. He's literally coming back to a land. The point is, God can make an actual literal promise and fulfill the literal promise, and we better hope so because he literally gave us a promise as well. Again, we find out that we're not second classes. We're not after thoughts. I think that's what people want to come with. The reason why I believe, this is me, the reason why K-Dub has this belief is because it has to be conclusion-based. No. I didn't say only Israel. See, this is the point. Does God make a plan or promise towards Israel only? No. Not even the Old Testament. Not even in the Old Testament does God only make a promise towards Israel. He makes promises towards the Gentiles as well. Does he not? And we see those promises. And so, when he makes a promise towards Israel, he's going to fulfill those promises. When he makes a promise towards the Gentiles, he's going to fulfill those promises. As a matter of fact, this is why Jesus has this conversation with Nicodemus, and he says, you, a teacher of Israel, don't know this. So there are things that the Bible speaks of, and for some reason the Jews, and oh, by the way, sometimes us Gentiles, we just miss. We're not an afterthought. He has promises for Israel. He has promises for the Gentiles. We're all going to be equal in his eyes. As a matter of fact, if the promises that he makes for Israel, if what he says specifically for Israel only does not apply to Israel, it applies to the church also, well, then we go to Romans 9-1011 when he says that there is a spirit of stupor given over Israel, and when he says there's a partial hardening given over Israel, that must mean the church as well. No, that defeats the whole point of the text, doesn't it? So he's not. He's literally speaking of Israel, and then he says, how can Jeremiah 31 be about the Israel when it, how can Jeremiah 31 be about Israel, about only Israelites when it says everyone in that covenant will be saved? Which, what's your verse? Uh-oh, wait a second, where's my, here it is. Let's put it back on the screen. Jeremiah 31, but this is the covenant which I will make with the house of Israel. Those days, the clear is the Lord, I will put my law within them, and on their heart, I will write it, and I will be their God, and they shall be my people. Now, who all will be his people? Is it going to be all of Israel? He says verse 33 and 34, they will not teach each, again, each man other than, now, so the reason why is, matter of fact, I'm glad you went there, because guess what? This actually goes into what we're speaking of in Isaiah 50-54. So before we, before I answer that question, I'll answer your question in just a little bit. Let's finish letting you say what you said on your other broadcast. Right here in this passage, and so I would argue no weapon has ever prospered against the people of God. And so I found that a bit interesting that that statement was made. So again, I would be curious to see, know what Cory Miner's view of the weapon is. Does he believe this is physical? Right, because it's physical obviously, right. Now let me ask you guys a question. He doesn't believe the weapon is physical. Now I do. We're going to see that it is in a second. That's the only conclusion it can be. Is there only one kind of weapon that's being spoken of here? I'll come back to that in a second, but yeah, I do believe the weapon is physical. He believes it's not. Chris and Tabin put the death, right? But I don't believe that's what's in view here, because otherwise it would actually say that it would kind of turn the text on its head to say, well actually there have been weapons, right? There are some verses that have a specific audience in mind. And you know, we have to keep that in mind, right? But again, if it's only about those in the day of Isaiah, then again, I would have to, I will want to know why in Galatians chapter four, Paul thought it applicable to use it to demonstrate, you know, to the new covenant church. I would see as contradictory. He says it's only about Jews at that time, but then he also says it's about the millennial, which from a pre millennial dispensational view is of the future. And so it seems that it can't be about both, you know. So again, if he wants to provide clarity, I'm all ears. Now I got to cut you. Now I got to get you. Now I got to cut you. Okay. He says, well then, let me just put this up and feel free to keep dialogue. And Chris, you're not taking away from the teaching. I promise you not. Well then, hasn't weapon formed against Israel? It seems this would go against your arguments as well. Then no, it's not. No, it's not. What did I say initially and what I've always said? Let's go to the passage. Isaiah 54. Matter of fact, let's just start in verse one. Let's just start in verse one and read the whole thing. And now I'll begin to start covering his arguments. And then we'll see this issue is, does it just go against my whole argument? Okay. So, shout for joy, O baron one, you who have borne no child, break forth into joyful shouting and cry aloud, you have not prevailed. For the sons of the desolate one will be more numerous than the sons of the married woman, says the Lord. Now, one of his issues was that this was brought up in Galatians 4-27. For it is written, rejoice, baron woman, who does not bear, break forth and shout, you who are not in labor, for more numerous are the children of the desolate ones. Okay. And you, brethren, like Isaac, are children of promise, but as at the time, he who was born according to the flesh persecuted him who was born according to the spirit. So now it is also, but what did scripture say? Cast out the bond woman and her son, for the son of the bond woman shall not be an heir with the son of the free woman. So then, brethren, we are not children of a bond woman, but of a free woman. Paul's point in making this is that, one, first of all, going back to that particular passage, if we go back to Isaiah, Isaiah is speaking up of the condition that Israel is in, one at that point that Israel will be in even at this day and into the future. Because one of the questions was, how can you make the statement that this is about the millennial and not now? Well, we're going to look at that in just a second, but we're going to have to see what he's speaking of. And then when does, when do these things transpire? And it could not be us. It could not refer to us just because of what he's saying. And so this issue about going back to 54 and why he brings us up in Galatians, these Judaizers, these Jews want them to be Jewish. They want them to have a place only based off of either their ethnicity or them keeping the law. And so that's why Paul brings this up. You guys won. You didn't keep the law. I still have a promise for you. And right now you are barren. You are, you have been, you have displaced and you will be displaced not necessarily always out of the land, but your separation from the Lord. It will not continue. There's going to come a point in time when you will be reunited. Notice what not. Now, by the way, Chris brought this up as well. He brings up Isaiah 53, which you should question who, and I would love to hear Chris's response or anyone else's response. Who is Isaiah 53? Two, what does Isaiah 53 about? Yes, Gentiles can say, or any other believer can say, yeah, we believe this, but this prophecy is not prophesied to Gentiles is prophesied to Israel. Yes, it's concerning Jesus, but it says this, who has believed our message and to whom has the arm of the Lord been revealed? Now question, ladies and gentlemen, this passage right here, 53, one, does anybody have any idea where this passage is quoted again? Does anybody know where this particular passage is quoted? Put it back on the screen. Who has believed our message and to whom has the arm of the Lord been revealed? Does anyone know? This is what Paul is speaking of. This comes up. Paul in Romans 1911 is constantly quoting Isaiah. Why? Because Paul's issue in Romans 9, 10 and 11 is that Israel is not saved, not coming to Christ, not Gentiles. His point is Jews are not coming to Christ, to Christ. If anyone tells you that Romans 9, 10 and 11 is not about Israel, kindly, politely stop listening to them, because it's clear. Before I go further, let's just start off in Romans 9. Look what it says, I am telling the truth in Christ. I am not lying. My conscience testifies with me and the Holy Spirit that I have great sorrow and unceasing grief in my heart. Why? He says, for I could wish that I myself were cursed, separated from Christ for the sake of my brethren. Which brethren? My kinsmen, according to the flesh, who are Israelites, who are Israelites. Paul's issue in Romans 9, 10 and 11 is not about Gentile believers. Gentile believers are coming. His issue, his point is Israel. He literally just said so. He literally just said so. You're not a true Jew. To say so, Chris, means you're a hermit. Listen, all due respect, that's just bad hermeneutics. To say that you're a true Jew, find the verse that says that, you know what? If you're a true Jew, then Alexander Borgani is an apostle. Then all these other folks are not apostles, maybe apostles, some prophets. If you can be a Jew, they can be a prophet. They can be an apostle. They're not. These are, he's literally speaking of, he literally just says, he says, my kinsmen, according to the flesh. Sarka, this is fleshly, fleshly Jews, fleshly, this, my kinsmen, according to the flesh, who are Israelites. This is not speaking about Israel. Find me anywhere in the, in the Bible, a Jew by faith. And I know where you guys might go. And so what Paul does later is he talks about certain Jews. Well, which which Jews are real Jews, those Jews who have faith, those Jews who have faith. He's not saying that a Gentile who has faith becomes a Jew. He's not saying a Jew who doesn't have faith as a Jew. He's saying the true Jew is the Jew who has faith. So notice what he's saying. He says, my kinsmen, according to the flesh, who are to whom belong the adoptions the sons of the Lord, the covenants and the giving of the law. Is that Gentiles? No. And the temple service of the promises, who's are the father and from whom is the Christ, according to the flesh. You cannot miss out according to the flesh. Let me go ahead and humor Chris and go to Romans three and look at what it says. What then has, has the Jew, what advantage has the Jew? Question Chris or anyone else? Who is he speaking of? Who is he speaking of that they have an advantage? Jews. What advantage does the Jew have? Or what is the benefit of circumcision? Speaking of the Jew, great in every respect. First of all, they that they were entrusted with the earth. Who's the they Chris? Who's the they anyone else? The they only refers to the Jew. They were entrusted with the oracles of God. What then if some did not believe some of who? Jews did not believe there. Who's there? The Jews. Their unbelief will not nullify the faithfulness of God. In other words, God is still going to do what he says he's going to do just not with you guys who don't have any faith. He's still speaking of Jews may it never be rather let God be found to be found true though every man be found a liar as it's written that you may be justified in your words and prevail when you are judged. So who are we speaking of so far so far? We're only he's only speaking of the Jews. But if our unrighteousness demonstrates the righteousness of God, what shall we say then? God who inflicts wrath is unrighteous. No, is he am I speaking in human terms may never be for otherwise how will God judge the world? So now so far all God is speaking of at the first part of Romans 3. He's speaking of Jews. Let's go back to Romans 9 for a second. And again, this is the point. Is it a point to where someone is someone's salvation is in question? No, it's not. It's not. But the point is when we go to other passages to start reading, it means how it determines how we actually look at the text, how we read the text. If your hermeneutic is, by the way, when someone says what their hermeneutic is and it doesn't define what it is, then it's just it's subjective. It's how I feel, right? So Romans 9 is clearly speaking of clearly speaking of Israel. Now, notice what he says, but it is not as though the Word of God has failed. Well, what he would just read courtesy of Chris tells good Romans 3 Romans 3 about these promises failing. So he brings us back up again in Romans 9. It is not as though the Word of God has failed for they are not all Israel who are descended from Israel. Who's not all Israel? That's the center from Israel. He's speaking of those who are descended from Israel, not Gentiles, but Jews, not all the Jews who are descended from Israel are actual Israel, nor are they all children because they are Abraham's descendants. So he's saying, just because you are Abraham's descendants does not mean you are a child of Israel, that you are a descendant of Israel. That's his point. But through Isaac, your descendant will be named. That is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants. So he's speaking about Jews, all Jews of the flesh? No, just those Jews who happen to also have faith. For this is the Word of promise. At this time I will come to Sarah and she shall have a son, not only this, but there was Rebecca also when she was conceived by one man, our father, Isaac. For though the twins were not yet born and had not done anything good or bad, so that God's purpose according to his choice would stand not because of work, but because of him who calls. It was said that the older will serve the younger just as is written. Jacob, I have love, but he saw I have hate it. And this is why a lot of reforms covered in theologians fall onto this. This is why. What then shall we say? There is no injustice in God. Is there may never be? For he has said to Moses, I will have mercy, and I will have mercy, and I will have compassion, and I will have compassion. So it does not depend on the man who wills or the man who runs, but for God to ask mercy. And here it is. Let's drop down verse 18. So then he has mercy on whom he desires, and he hards whom he desires. So you will say to me then, why does he still find fault? Who can resist his will? On the contrary, who are you, O man, to answer back to God? Verse 22. What have God, although willing to demonstrate his wrath and to make his power known, endure with much patience, this was wrath prepared for destruction, and did so to make known the riches of his glory? Verse 24. Even us, whom he also called not from among the Jews only. He's still speaking about Jews. He's still literally speaking about Jews, but also from among the Gentiles. As he says also in Hosea, I will call those who are not my people, my people. Here's a promise for Gentiles. Does this apply to the Jews? In Hosea, when he makes his point, when Hosea makes his prophecy, gives his point, I will call those who are not my people, my people. Who is he speaking of? He cannot be speaking of Jews. He's speaking of Gentiles. That's the whole point of the book of Hosea. You've got these unfaithful Jews, just like Hosea's wife Goma, unfaithful, marry this harlot, marry this adulterous woman, just like I'm married to these adulterous people, but I am going to choose some people who are not my people to be my people, and her who was not beloved to be beloved. And it shall be in the place where it was said to them, you are not my people. There they should be called sons of the living God. He's literally speaking of Jews, of Israel. Is Isaiah cries out concerning Israel, though the number of the sons of Israel be like the sand of the sea, it is a remnant that will be saved. It is a remnant, a remnant of what? A remnant of Israel, keeping this in context. Just because he doesn't mention my name does not mean I have to be sorrowful, because my name was mentioned, just because he mentioned them did not mention, does that mean that he's forgotten about me? And Isaiah foretold, unless the Lord of Sabbath had left to us a posterity, that's the point, that's why Isaiah is bringing up this issue about what he brings about in Isaiah 54.1, O barren one, because the question was, Lord, are you going to do the exact same thing that you did to Sodom or anyone else? Are you going to destroy your people? And then what will others say? No, he says, I'm not going to do that. I will remember my covenant that I made with their fathers, unless the Lord of Sabbath had left us a posterity, that means some actual physical descendants. That's what that word is, guys, a posterity. That's not us Gentiles or posterity in the faith spiritually. No, this is why we say folks, spiritualize the text unless he left us a posterity, we would have become like Sodom and would have resembled Gomorrah. There is no more Sodom and Gomorrah. What shall we say then that Gentiles? Now here's the question, Chris or anyone else, is verse 30 speaking of Jews or Gentiles? What shall we say then that Gentiles who did not pursue righteousness, righteousness attained righteousness, even that the righteousness which is by faith, but Israel pursuing a law of righteousness did not arrive at that law when he says Israel, who's he speaking of? He could not be speaking of some spiritual Israel, some spiritual Jew. He's speaking of literal Israel. Israel did not obtain what they were looking for it, at least not yet. Why? Because they did not pursue it by faith, but it is though it were by works, they stumbled over the stumbling stone, just as it's written. We talked about who is offended by the gospel. The Bible says it's the Jews that are offended. To them, it's an offense to the Gentiles. It's just it's bad philosophy. They are confused. It makes no sense. Behold, I lay in Zion a stone of stumbling, a rifle of fence, and he who believes in him will not be disappointed. And so the question is, and this is where you see a lot of Calvinist and and reform folks bringing this issue of being chosen and an election and true. God does elect. I agree. But if he can elect Gentiles, can he also elect certain Jews? Sure he does. So now let's go back to to Chris's point and I'll jump back into Isaiah 54. And this is one of the promises actually in Romans chapter. I'm sorry. I'm sorry. Actually, I already did that. I already covered that. Let's go back to Isaiah 54. And so he says, so shout, O baron one, you who have borne no child, break forth into joyful shouting and cry loud, you have not travail. By the way, it's not who is not travail. This is past tense, which means which is referring to can only be referring to Israel for the sons of the sons of the desolate ones. And it's referring to Israel will be more numerous than the sons of the married one enlarge the place of your tent, stretch out the curtains of your dwelling, spare not lengthen your core. They makes a point to bring in the your. Okay, because the your who's the your. Well, before we continue there, let's go back to 53. And let's see is this about Israel or this is about everyone who has believed our message. We said before this is this is brought up by by Paul in Romans 10, 9, 10 and 11 brings Isaiah all throughout for he grew up. And if we're going to notice the pronouns, let's also notice the tense of the verbs as well, for he grew up before him like a tender shoot and like a root out of parched ground. He has no stately form or majesty that we should look upon him nor appearance that we should be attracted to him for, for he was despised past tense and forsaken of men, a man of sorrows acquainted with grief and like one of one from whom men hide their faces, he was despised and we did not esteem him. This is speaking about what Israel is going to do at a certain point in time. Israel has not done that. Or are we going to say this has nothing to do with Israel now? Because the only way to say that this the only way to take that this is applying to the Gentiles is to say that the Jews are not being spoken. But I don't have a part in this. This is clearly about Israel. Now, do we believe the same thing? Yes, but they are going to look back and make these statements. Surely our griefs himself he bore and our sorrows he carried, yet we ourselves esteemed him. We ourselves speaking of these Jews esteemed him stricken, spitten of God and afflicted, but he was pierced through for our transgressions. He was crushed for our iniquities. The chastening of our well for our well-being fell upon him and by his scourging we are healed. All of us like sheep have gone astray. Who like sheep have gone astray? That's the question. Who is he speaking of? All of us like sheep have gone astray. He's only speaking of Israel. Not us. We didn't go astray. Now he brings us in to become part of his sheep, but we were never part of his flock that went astray. We were never called to be his and then we left. This is Israel. Each of us has turned to his own way, but the Lord has caused the iniquity of us all to fall on him. He was oppressed and he was afflicted yet he did not open his mouth like a lamb that has led to the slaughter. So they're going to look up and see that Israel is going to do this. So at some point in time they're going to look up and see that this is what happened to, as he says, the righteous one, the Holy One of Israel. That's why he brings us up. So now when we get to Isaiah 54 he's telling them to shout for joy. When does Israel get a chance to shout for joy? That has not happened. It is going to, it says, enlarge your place of your tent, stretch out your curtains for your dwellings, spare not, lengthen your cords. Verse three, for you will spread abroad to the right and to the left and your descendants will possess the nations and will resettle the desolate cities. Resettle what desecades? What is he speaking of? Fear not for you will not be put to shame nor and do not feel humiliated for you will not be disgraced, but you will force the shame of your youth and the reproach of your widowhood will, you will remember no more. Is he speaking of us or is he speaking of Israel? These are things that God once said is going to happen to you, Israel as a nation, as you're put out, as you are going to be dealt with because of your sins. He, the same terminology, the shame of your youth is going to, he brought that up all throughout the Old Testament. He's still speaking of Israel. Verse five, for your husband is your maker whose name is the Lord of Hosts. Does that mean the only Lord of Hosts, the only maker is of the Jews? No, but he's still just speaking of Israel. It's like you got two kids and I'm speaking specifically to little Billy. Little Billy, I'm your father. Now, Frankie in the corner, I'm not speaking to him. Does that mean I'm not Frankie's father? No, but I'm speaking to little Billy. That's the point. And your Redeemer is the Holy One of Israel, who is called God of all earth. Why does he keep saying the Holy One of Israel? If Israel is not an issue, if that land has no point, stop saying that you want to hold to the text, not you, but also you and everyone else, that you want to hold to the text if you're not going to hold to the text. This is clearly about Israel. This has nothing to do at this point about Gentiles. For the Lord has called you like a wife forsaken, and grieved in spirit, even like a wife of one's youth when she's rejecting, says your God. For a brief moment, I forsook you. Here's the question. Here is the question. Mr. Williams, Chris, K. Doe, my dear brother, question. This passage, verse seven, for a brief moment, I forsook you. Who is Isaiah speaking of? Is he speaking of Gentiles and Jews? Is he speaking of Gentiles the church? Because where in history did God ever forsake the church? Nowhere, but where did he ever forsake the Jews? Where did he ever forsake Israel? This only applies to Israel. You cannot make this fit. Now, continuing, but with great compassion, I will gather you. In an outburst of anger, I hid my face from you for a moment. When did God ever hide his face from the church for a moment? Never. I hid my face from you for a moment, but with everlasting loving kindness, I will have, I will have compassion on you, says the Lord, your Redeemer of Israel. So the question, when did God ever do that to the church? Answer, never. This is why you know already, because of 53 and 54, he's speaking of Israel. Are you, are you beginning to fill my point, Mr. Chris? Continuing, verse nine, for this is like the days of Noah to me. When I swore that the waters of Noah would not flood the earth again, so I have sworn that I will not be angry with you, nor will I rebuke you. Speaking still of Israel, for the mountains may be removed, and the hills may shake, but my loving kindness will not be removed from you, and my covenant of peace will not be shaken. Speaking of Israel, says the Lord, who has compassion on you. Now, we're going to get to this issue about the weapon. We're going to get to this issue about the weapon. Is this weapon a physical weapon or a spiritual weapon? Oh, afflicted one, storm tossed and not comfortable. Behold, I will set your stones in antimony and your foundations. I will lay in sapphires. Moreover, I will make your battlements of rubies and your gates of crystal and your entire wall of precious stones. Question, is he literally going to do that? Is he literally going to do that? And whose walls will be made of precious stones? Well, I know how about Israel in Jerusalem? We see this in Revelation. So that land does mean means something. It's not just typology, it's literally this particular land. Continuing, all your sons will be taught of the Lord, and the well-being of your sons will be great. In righteousness, you will be established. You're going to be, so unlike the other way, trying to keep this covenant, keep the law. No, this way you're going to be established in righteousness. You will be far from oppression. Here it is. Notice what he's saying here. You will be far from oppression. This is also why we can say this is the millennium, because this has not happened. First of all, this hasn't even happened to us. This hasn't even happened to Gentiles, but he's clearly speaking of Israel. You will be far from oppression, for you will not fear, and from terror for it will not come upon you. Well, because his whole point is that Israel has never been in the land, and nor has Israel, I'm sorry, never been in the land and had peace. They've always had their enemies attacking them. Oh, by the way, that's part of their problem. They did that. If anyone fiercely assails you, look what it says. If anyone fiercely assails you, it will not be for me. Whoever assails you will fall because of you. Behold, I myself have created the Smith. Look at this, and here's how we know this is a physical weapon. Behold, I have myself, I myself have created the Smith who blows a fire of coals and brings out a weapon for its work, and I have created the destroyer to ruin. Now, by the way, when he speaks of the destroyer, typically, not always, but typically, he's speaking of Babylon. He says no weapon that is formed against you will prosper in every tongue that accuses you in judgment will condemn. One of the things that Chris spoke of when he says that he thinks that the weapon, he says, well, what is the weapon? Then he goes to this point, no, this is something different. He says no weapon formed against you will prosper, and it's not saying that that same weapon is also every tongue that accuses you in judgment. He says both of those things are going to happen. No weapon formed against you will prosper as well as also every tongue that accuses you in judgment will be condemned. That has not happened. This is the heritage of the service of the Lord. And look what he says, their vindication. Now, we had a problem with this word vindication some time ago. This word is their judgment. Their returning is from me declares the Lord. Now, how do we know that this is actually a physical weapon? Let me just give you one passage. I don't want to go to too many passages because this word for weapon here is the Hebrew word Colleen. It is a weapon. Well, here we have an example of God forming a weapon. He says, for thus says the Lord, this is Jeremiah 22.7. Remember what's happening in Jeremiah 22.7? In Jeremiah, he is sending them out of the land. God has formed a weapon. God continues to form a weapon. If God forms a weapon, but we say no weapon formed against you, prosper, that doesn't mean that all weapons, it cannot mean that every weapon formed against you shall prosper, shall not prosper. Not every weapon. Not every kind. Is there only one kind of weapon? Some will say, well, the weapon he's speaking of is salvation. Well, duh, we get that. I don't mean that to be facetious, but we get that once you're saved, you're saved. But no weapon formed against you. But God literally forms even after he makes this statement. So if I form a weapon, by the way, let's just read this passage. Jeremiah, let's start on verse 6. For thus says the Lord concerning the house of the king of Judah, you are like Gilead to me, like the summit in Lebanon. Most assuredly, I will make you like wilderness. I will make you like wilderness, like cities which are not inhabited. For I will set apart destroyers against you, each with his weapons. This is clearly, this is not a metaphorical weapon. These are not idiomatic weapons. These are literal weapons, each with his weapon, and they will cut down your choices, cedars, and throw them on fire. Are you with me? So he is going to, and by the way, this term, this word weapon, shows up again and again and again about Israel. God is going to afflict and inflict to affect Israel. He is going to, why is he going to do so? Why does he raise up someone or weapons against him? And every weapon that he brings against him does prosper. In other words, the weapon that Gilead is to do an intended thing. For example, if I decide I want to throw my shoe at someone, my shoe is a weapon, and my shoe hits the person in the face, it hits them. Did that weapon prosper? Easy answer. Yes, it did. It did. I see your question. Easy answer. Yes, it did. It did exactly what it was intended to do. However, the Lord is making a point that at a certain, at some point in time, no weapon formed against you shall prosper. This is literally a physical weapon, not a spiritual weapon. It's a physical weapon. And the reason why we also say that this has to be in the millennium because it has not happened yet. This has not happened not only for us, but it certainly hasn't happened for Israel. He's still speaking to Israel. We should have come to the conclusion that here in Isaiah 54, he's speaking to Israel. Again, guys, don't be bothered if God has a statement that he makes to Israel. Every time the Lord speaks about someone either to bless him or to curse him, it's not with you. For example, in they whom God has a prophecy, God is speaking to Nineveh. This is one of those prophecies where the prophet is a prophet to the nation. Obadiah, Jonah, Nahum, those are the three prophets that we have that are prophesying to non-Jews, to the nations. And after Jonah goes prophesied to them, then Nahum comes back. And you know what? You guys messed up. You guys did wrong. Are we to take, for example, this passage in Nahum three, are we to take this to us? Why don't we apply this to us? You two will become drunk. You will be hidden. You two will search for refuge from the enemy. And all your fortifications are fig trees with the ripe fruit. When shaken, they fall into the eater's mouth. Behold, your people are women in your midst. The gates of your land are open wide to your enemies. Fire consumes your gate bars. Draw for yourselves water for the seas. Strengthen your fortifications. Go into the clay and tread in the mortar. Take hold of the brick mold. There fire will consume you. The sword will cut you down. Do we apply that to us? Well, no. Why not? Because it's not written us. Who is this prophet prophesying to? That's the point. He's prophesying to them. Do we have prophecies that are to us and that are for us? Yes, we do. Go with those. The prophecies for them, for those people, for the Jews, let them have it. Again, we don't want what God has in store for them. And so, the weapons that we are speaking of, that He's speaking of, are physical. This is about Israel. Clearly, about Israel. Amen. There's no other way, especially with the preceding verses, for Israel, for Isaiah 54, could you come with any other conclusion that it's not about them? You're gonna have to learn to respect me. So, Chris, my brother, you have to tell me you have to make the point. You have to make the point that this, any of these passages are for Israel. Now, Chris made a statement. He said that his hermeneutics is covenantal. And I've heard other folks say that. And I've asked, what does covenantal mean? What does that mean? When I read the scriptures, do I get a reading and understanding that someone who is actually there in the land doesn't get, if I come away with something that the original hear, cannot come away with? Because how could those Jews who are hearing it, how could they have come away with the same interpretation as you? If you say, if you say they cannot, then that would mean that God has veiled their eyes, covered their ears. He didn't do so. He does so later when he starts speaking parables. But the Lord is speaking for them to heed their warning. And Paul brings us up. As we get ready to go out, Trey says, do I agree that it was veiled in the Old Testament? No, I do not. Which, what word that God gave, and I'm just, you know, we're dialoguing. What word, what warning, what command did God give in the Old Testament that was veiled? What does he say that he expected them to not heed? What did he expect, matter of fact, to the point that we say, where does he say he veiled what he was saying to them? The only time we see that is in the New Testament. And who does God veil his words to? So that's a question, Trey. When does he veil his word? And to whom does he veil his word to? He only says that he veils it to those Jews. Not to us. He's going to use us to make the Jews jealous. Are we being made jealous? No. The Jews are being made jealous. Is it the spiritual Jews that are being made jealous, or the physical Jews? It's the physical Jews that are being made jealous. Not us. It is the actual Jews. And oh, by the way, this whole phrase, spiritual Jew, the spiritual church, the true Jew, stop saying Sola Scriptura. Stop saying Sola Scriptura if you don't have a single Sola Scriptura to go to. This is the issue that I have. And I made this point the other day. If we're going to say certain things about tongues, tongues are not an ecstatic language. It's an actual language. And we'll say that, wait a second, if you say that there are an angelic language, well, give me the scripture. If you say that there is what we may call battling or gibberish, if you say it can be that, give me the scripture. And I think that we rightly say that. But you can't ask them to give you the scripture, and you don't give me the scripture. So where does the Bible say that the church is the true Jew? Is the true Israel, the new Israel? It doesn't say so. It says the gospel wasn't a mystery until it was revealed. Here's the question though. Though it was a mystery, just meant that it wasn't fully revealed to them. Here's my question. Did any Gentile ever become partakers of this covenant, of the old covenant? Did any Gentile ever make it in with the Jews? Sure. It wasn't as revealed as we think it was. It wasn't as mysterious because even Rahab, even Ruth, other non-Jews recognize that that God is the God, is the only God. But the question was the mystery that was revealed was, is God going to also extend his love, extend his spirit into the heart of other men? That was the mystery. That's what Paul brings up, that he's always had it. As a matter of fact, Paul even reveals that he's always had us in mind. Again, Abraham gets it. Genesis 12, 2 and 3 speaks of two different groups of people, does it not? Speaks of the Jews or Abraham's physical lineage, but then he also speaks of all the other people, all the other, the families of the earth. So you've got the families of the earth, the Gentiles, the nations, and then the Jews, Abraham's physical descendants. Are you with me? So now, I want to go back to Romans 9 and I want to go to something. For the scripture says, whoever believes in him will not be disappointed. Whoever believes in him will not be disappointed. That was also, why did I pull it? That was also brought up in Isaiah for there is no distinction between Jew and Greek. Does that mean that there are no Jews in Greeks? Well, we know it is because, and he's only speaking of salvation here because he also says this, elsewhere about there is no difference between Jew and Greek, male and female. Are there still males and females? We agree. We agree that there's a difference between male and females. There's also a difference between Jew and Greek. In riches, I'm sorry, for the same Lord as Lord of all abounding in riches, for all who call on him, for whoever calls on the name of the Lord shall be saved. What then will they call on him and whom they have not believed? So, Trey, I'm going to let you represent Chris and everyone else who's in the Reform Camp. By the way, how many of you guys are reformed? I love you. I love you to death. If anyone talks bad about you, I'm going to fight them. If anyone says anything bad about my Calvinist brothers, my Reform brothers, I'm going to beat them up. If anyone says something bad about my Calvinist brothers, my Reform, this is what they got coming. So, I love you. I do. Question. In this passage, how then will they call on him? Who is the they? That's my question. Who is the they that Paul is referring to in Romans 10? The they is not, is not Gentiles. It's the Jews. How will they, the Jews, call on him and whom they have not believed? Who has not believed? The Jews, not the Gentiles. This is Paul's whole point. How will they, who's the they, the Jews believe in him whom they have not heard? And how will they, the Jews, hear without a preacher? Listen, any time, brother, he says, thank you for your Calvinist support. Listen, I'm there with you. Listen, I've been, I've been guilty or I've been called a Calvinist. And so I, I can, I can sympathize with you. So he says, and how will they hear without a preacher? Who's the they? Now, I know sometimes we use this in regards to just Gentiles and just spreading the gospel, but he's literally speaking of the Jews. How do we know how will they preach unless they are sent? Just as written, how beautiful are the feet of those who bring good news? However, this is how we know the they is the Jews. However, they, who's the they, Jews, all these Jews, they, the Jews did not all heed the good news. All the Jews did not heed the good news. For Isaiah says, Lord, who has believed our report? There it is, Isaiah 54. So faith comes from hearing and hearing by the word of the Lord, by the word of Christ. This word faith, I mean, by hearing is not a verb hearing. It's the noun. Faith comes by the report. This is why Paul says, I'm not ashamed of that report, the gospel, because it is the good news. There's power that emanates from it. Look what he says. Verse eight, 18. I'm sorry. But surely, I say, they, who's the they, the Jews have never heard, have they? Indeed, they have. The Jews have heard. Their voice has gone out into all the earth and their words to the end of the world. So, but I say, surely Israel did not know, did they? So we know, here's confirmation, he's speaking of Israel. First Moses says, here it is, I will make you jealous by that, which is not a nation, by a nation without understanding, I will anger you. Anger who? The Jews, not the Gentiles. I'll make the Gentiles to anger you. Going back to Deuteronomy, he says, and Isaiah is very bold and says, I was found by those who did not seek me. That's us. We didn't seek him. He sought us. He brought us in. I became manifested to those that did not seek me. But as for Israel, so you all see, as for Israel, he says, all day long, I have stretched my hands to a disobedient and obstinate people. Who is the, who are the disobedient and obstinate people? We're not talking about the church, are we? Are we talking about any of you guys? No. I say then, God has not rejected his people. Who's his people? His people are literally that he's speaking of Israel or is Israel his only people? No. But in this, in this context, his people, he's speaking of his Israel. He says, may it never be for I too am an Israelite. Again, who's he speaking of? Physical Jews, a descendant of who? Abraham. Going back to Romans three again, of the tribe of Benjamin, God has not rejected his people whom he foreknew. Who is God's people as far as the collective? Nationally, Israel. Are we also part of his people? Yes. Are we part of Israel? No, we're just part of the body of the church. Or do you not know what the scripture says in this passage about Elijah? How he pleads against who? Israel, not spiritual Israel, but literal Israel. He says they have killed your prophets. God, they've done all these things, your people, do something to them. Verse four, but what is the divine response? I have kept for myself 7,000 men who have not bowed down. Why did he say that? Because I've done the same thing for Israel. I'm going to save me some Jews. I've got some Jews, just like you Gentiles were chosen. I've got some Jews. I'm going to choose too. In the same way then, there has also come to be at the present time a remnant according to God's grace, choice, or election. You can be elected. They can be elected. But if it is by grace, it is no longer on the basis of works. Otherwise, grace is no longer grace. What then, what Israel is seeking? Is this physical Israel or spiritual Israel? This is physical. Did physical Israel, what it was seeking? It has not obtained, but those who are not chosen obtained it, and the rest were hardened. Just as it is written, God gave them a spirit of stupor. Who's the them? The them is Israel, down to this very day. And if we just move a little further into chapter 11 starting in verse 24, I'm sorry, 25, for I do not want you brethren to be uninformed of this mystery, so that you will not be wise in your own estimation. That a partial hardening has happened to who? To physical Israel or spiritual Israel, to physical Israel, until the fullness of the Gentiles. How come those Gentiles can be literal Gentiles, but the Israel has to be a spiritual Israel? No, until the fullness of the Gentiles, literal, has come in, then Israel's hardening will stop. Are you with me? So now, going back to Isaiah, you need to, for the sake of your hermeneutics, be able to make a distinction between who God is speaking to and why. There is what we call primary application and secondary application. Paul says in Romans 15, matter of fact, speaking of Romans 15, is there any benefit whatsoever of reading these passages, even in reading about Israel? Absolutely. He says, for whatever was written earlier times was written for our instructions, so that through perseverance and encouragement of the Scriptures, we might have hope. So we go back and we read those things for our benefit and our upbuilding and our edification, just to know who God is, how he operates. God hadn't changed. The news flash, guys. God has not changed. Now, will he deal with us differently? Sure, but he deals with us according to who we are, how we are. But God is the same yesterday, today, and the same God will be the same God in the future. When God is speaking about Israel and you try to apply that to you, the only way, by the way, the only reason why this is an issue is because people who had not read the Bible carefully makes that an issue. No weapon formed against me shall prosper. Same folks walk around something seven times and shout, okay, how's that worked out for you? You cannot do what God prescribed Israel to do. We make these same things to the demon casting people, to some of these other folks, and we try to get them to understand what's the difference between prescriptive and descriptive. Isaiah 54 is not descriptive, but is prescriptive for Israel. It is for Israel. I'm sorry. I'm sorry. I said that backwards. It is not prescriptive. It is descriptive. It's describing something for Israel. It's applied to them. Can we learn something from it? Sure we can. Absolutely. As a matter of fact, Paul brings that up in Romans. Don't be like them. Don't think that you got something coming. The Jews thought they had something coming because of their lineage, and they didn't have faith. Don't let us find out that you don't have faith, but you think because you call yourself a Christian because you're a Gentile, because grandma, whoever else went to church, because they were cut off that now you're in, that you're something special. Don't do that either, because if they can be cut off, you can be cut off for the exact same reason. And what's the reason? Not having faith, unbelief. Amen. Now let me go ahead and answer a couple of these questions. By the way, thank you guys for the super chat. Azuri says, give me you this, even though your coats beat down my, yes, yes, I'm torn by that. I don't know if I want my team to keep winning. I don't want us to keep winning, not make the playoffs and get a lower draft pick. I want us to get a high draft pick. Thank you, Michael, for the super chat as well. Thank you so much. Terry, thank you so much. He says question totally off topic. When that, which is perfect or the perfect is in new, new to gender, correct? If it is Jesus, that is the perfect, then abides faith, hope and love. What will be the purpose of faith, hope and love after Jesus returned? Oh, well, you're still going to trust him. You're still going to love him. Now, how we are going to live in eternity, I have no idea. I think this is, I think this is in the, in the eternity. But let me go to that passage when, when that, which is, let me go there real quick to see what is in Corinthian 13, eight. Let's see, love never fails, but if there are gifts of prophecy that will be done away with, if there are tongues that will cease, if there is knowledge will be done away with, but we know in part of prophecy on part, but when the perfect comes, and this is in the neuter. So you're asking, would this refer to all of this? Now, every time a neuter shows up to do that and always refer to everything in front of it. I'm just looking at something real quick guys. Well, all of these, what I'm looking at, all of these are in the, in the feminine, all the nouns. And so you're going to go back to your question. Your question is, when that, which is perfect or the perfect is in the neuter, yeah, it is in the neuter. If it is Jesus, that the perfect is, I'm sorry, if, if it is Jesus, that is the perfect, then abides faith, hope, and love, what will be the purpose of faith, hope, and love after Jesus? I think that, I think those one of the things that we'll always need and have, not even necessarily need, but we'll just have, we'll, we'll always have faith, hope, and love in him. I don't know why that would disagree. I mean, disappear. Could you imagine being an attorney and have no faith in him? Could you imagine being an attorney and have no hope, being an attorney and have no love? So I think those, those, those, to me, I could be wrong. You all tell me, but to me, those just make sense to, to, to still be in existence. Katrina says, I'm a, I'm a bit confused. I did come in late. That being said, even though, I should read from the bigger part, even though God is speaking to Israel specifically in those verses, can't we believe his benefit? Okay. That's a good question, Katrina. Here's, here's what I want everyone to understand. Cause I think some people kind of think that, well, what about us? Well, and even to Nieland's point, uh, why is Ezekiel 36 for us? Here's why. God is making these promises to them and there are specific promises, right? One, is there a way to determine if that specific promise, because you can have a specific promise that not be for anyone else, for them. And you can also have specific promises that's for them, but then we also benefit from it as well. Ezekiel 36 is one of those, not because he's promised to put his spirit in us. He has not promised to put his spirit in us. What he did promise to do was to put his spirit in Israel. When is he going to put his spirit in Israel? Well, the start of that happened at Pentecost. Okay. The spirit was in them. Now, what we noticed from Ezekiel 36 and how we can even apply certain texts for them, if it also works with us, is we also look at what he's saying in Jeremiah 32, what he's also saying in Deuteronomy 30, that when he puts his spirit in their heart, what's he going to do? Cause them to walk in his teachings in his commands. Are you with me? So he has a promise that he's going to cause all of Israel, those whom he puts his spirit in, not all of Israel, but those Jews whom he happens to put his spirit in, whatever Jew he puts his spirit in, they are going to walk in his teachings, they will never turn away and he will never turn away from them. So that's a promise for Israel. Question, does it also apply to us as well? Well, in John 3, he is speaking in Nicodemus about Israel. We're going to find out that it's not just Israel only. Jesus is speaking about being born from above, born again. Okay. So he says in Israel, I mean, he says in John 3, going back to Ezekiel, going back to Jeremiah about people being born of the spirit, God putting his spirit in man's heart. Thus far, if all we ever had was Ezekiel, Jeremiah, Deuteronomy, other Old Testament passages as well as John 3, we would think that this is only for Israel. But what he's describing being born from above. He also at the end of John 3, let's go to John 3, pull up a passage. He makes a statement that, okay, could this possibly include us? In John 3 towards the middle of what he's talking about, he says, here it is, the wind blows where it wishes and you hear the sound of it, but you not know where it comes from or where it's going. So is everyone who is born of the spirit. So he says, so is all of those, this word right here, pos, all of those who are born of the spirit. Now, is this all of everybody who could ever possibly be born of the spirit or all of the Jews who could ever be possibly born of the spirit. So this all refers either to all of the Jews only that will be born of the spirit or all people, period, who will be born of the spirit. The answer he's already covered in John 1. In John 1 verse 12, let's see. Matter of fact, 11, he says, he came to his own and those who were his own did not receive him. Here it is, but as many as received him to them, he gave the right to become children of God. So this is not just Israel, because he says, I went to them, they didn't receive me. Now they will, because he's going to tell us that all of those that are born of him, that's his doing, and they will receive him. They will be born again. They will follow in his teachings and will never turn away. So the same thing he's going to say happens to other people, even to those. So this even to those has to, it can only refer to those other than Jews also. So to the Jews as well as those others who are believing in his name, who were born, look what he says, not of blood, nor of the will of the flesh, nor of the will of man. So they weren't born, they are born of God, not necessarily because they're Israel, although they're going to be some Jews of Israel who will be born again, but those who are born of the will of God. This hassoe, excuse me, makes it clear that it's also us. Then we go to 1 Peter 1. He says, Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy has caused us to be born again to a living hope through the resurrection from the dead. So who is Peter speaking of? Peter is also speaking of not just those Jews who are dispersed, but also the Gentiles. How do I know so? Because also, uh-oh pushing buttons, also go to 1 John 5. The one believing whoever of the past, the one that's believing that Jesus is, the Christ is born, that same phrase is in John 3, has been born again, born of God, and whoever loves the Father loves the child, born of him. Look what he says, drop down for whatever or who this word, whatever the palm, same thing that has been born of him of God, overcomes the world. And this is the one who overcomes the world. Those that are doing so do so because of their faith. Those that are overcomers are the ones that have been born of God. Who is the one that overcomes the world? Who are the overcomers? Is it just Jews? No, the overcomers. Tisk de Aston high Nikon. Who is the one that is the overcoming ones, the ones of the world that's been born of the world? Those who believe, the believing ones that Jesus is the Son of God. That's me and you. So, yes, Ezekiel 36 is speaking primarily to Jews. And if we had no other passages, if Jesus doesn't speak any further on the matter, if Paul doesn't speak any further of the matter, if John doesn't speak any further of the matter, if Peter doesn't speak any further on the matter, then we would think it's only the Jews. But then our eyes are opened up. It's the mystery that is also going to be applied to the Gentiles. So, where do we get this from? Where do we get this, this, this initial understanding from? Go back to Genesis 12. And here it is. And I will make you a great nation. Well, that's Israel still. And I will bless you and make your name great. And you shall be a blessing. And I will bless those who bless you and curse those who curse you, not Gentiles. He's not speaking of us. Certainly not speaking of Christians, because could you imagine if God was speaking of us that I'll bless those who bless Christians and I will curse those who curse Christians? No, we're going to suffer persecution. Matter of fact, he promises that you who are in Christ, you will suffer persecution. No, this is not for us. It's for Israel because look at the nations that bless Israel. Look how they're doing. Look at the nations that curse Israel. Look how they're doing. But he says, and in you, this is where we come in, all the families of the earth will be blessed. I think we get bothered sometimes because we don't have a bigger write up. We don't have a bigger write up in the newspaper. We would wish that this verse three, the latter part of verse three was go more in depth about us. But that's all we need. That is all we need. That's all God has to say or to speak on the matter. Now, he does say more about it. He does speak about us. He does. But he's showing us through Israel what happens to disobedient people who reject how God is a loving God and has labored, how God actually went through great pains to show people that he loves them, that he wants to bring them in. And he shows us that without God, that without him, without God interfering. This is the great lesson. Without God interfering, is what Paul brings up as well. Without God interfering, you're not going to be saved. Without God doing something, you're in trouble. Especially now that he's taken away, that we don't have the offerings. We don't have the day of atonement. We don't have God going before us. We don't have the, the shekinah glory coming down. We don't have that. But what we do have that's even better for people versus what they have is him coming to live in us. And so that's what we learn from Israel. Now, by the way, you would think that we would learn that lesson, but we still don't. We still don't. We still need to be taught over and over again. Apart from him, apart from the Lord, you can do nothing. That's what John 15 tells us. Apart from him, you can do nothing. Israel, you don't get it. Apart from him, you can do nothing. Gentiles, we don't always get it. Apart from him, you can do nothing. But in him, as we, as we abide in him, and by the way, we will, because he says he will, we will, we can do everything. Well, everything that he wants us to do. Amen. So that being the case, that was a long rebuttal. You would have thought that I would only have that rebuttal, just be short rebuttal. But here's the greater point also. When we read the scriptures, do not read your own conclusion into it. Everyone else does so, and they fall. Those who believe that, you know what, we can do greater things in the Lord. We can go out and we can cast demons out all day. We can go and we can call things that are not as though they were. If that is my conclusion, if that's my hermeneutic, to read the power of God into what we're doing, that it also belongs to me, then I will see that in everything. Let me just say this again. Not to hurt your feelings. You're not that smart. You're not that great. You're not that intelligent. You're not that wise. As a matter of fact, I mentioned when I was on the Remnant Radio that one of my favorite sayings in the Bible, when the Bible speaks of an ungifted man coming in, an ungifted person coming in, the unsaved person. Do you know what that word is? The Greek word is idiota. Where we get the word idiot. Where we get the word idiot. Do you know what we are before we come to Christ? Idiots. I'm sorry. Bother some in it. We are idiots. All right. We can be intelligent idiots. Sounds kind of contradictory, doesn't it, to be an intelligent idiot? We'd know because we know how to do some things. We know how to push buttons on the computer. We know how to move the remote. We know how to change oil. Yeah, we might be able to fire plane, but we're just literally idiots in the air. There's an idiot at the controller, a co-idiot co-pilot, and a bunch of idiots serving us overpriced potato chips and peanuts flying in an idiot tube going someplace to be around a bunch of other idiots. That's us. That's the whole point that God is trying to get us to see. Once you get to where you stop trusting Him, once you get to where you stop relying, once you think that you can think of something, ask Eve, ask Adam, you're in trouble. Ask the children of Israel. Ask Isaiah, ask Jacob, ask David, ask Daniel, ask Solomon, ask Peter, Paul, ask James, ask the Bible. That's why he has to cause us to be born from above. Amen. And so again, the whole point as we close out is read it with the right hermeneutics. If you've got a different hermeneutic in mind, fine. Amen. Amen. As long as it's consistent, as long as it is consistent, then amen. John 4, thank you for watching. Guys, thank you all so much. I love you all, and I will see you again tomorrow. God willing.