Aug. 4, 2024
Davidic Covenant Pt 2

We continue our study of eschatology
We continue our study of eschatology
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All right, for this hour two, we've been kind of
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on parallel tracks looking at two separate things. It kind
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of ultimately we kind of just ignored one and focused
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on the other. But those two things obviously Saw eighty three,
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Saw eighty three, Saw eighty three, Saw eighty three, Sal
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eighty three, and.
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The other thing was eschatology.
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In some ways, it kind of felt like we made
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a We were focusing on Eskatology and saw MATI three,
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and then we went straight to Saw eighty three. But
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this morning, for this hour, we're going to try to
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now have the two parallel studies kind of merge a
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little bit, and hopefully this will be beneficial and helpful. Right,
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So in our study of Psalm eighty three, we really
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begin to focus on If you look at Ssaw eighty
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three really quick, there was a couple of verses that
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I really pointed out because I thought it was very important.
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If you look at verse one, we have do not
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keep silent, Oh God.
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This is Psalm eighty three.
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Verse one, do not keep silent, Oh God, Do not
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hold your peace, and do not be still, Oh God.
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All right, clearly crying out to God. Right, we have
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in a sense a prayer asking God for specific things.
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Then in verse nine, deal with them as with Midian,
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once again asking God for something specific. Verse thirteen, Oh
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my God, make them like the worling dust, again asking
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something very specific.
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So when we read that, remember I said, well, that should.
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Lead every good Bible student to ask some tough questions, right,
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because they are praying to a god at the very minimum,
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knew what was going to happen and did nothing to
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prevent it from happening. Right, So, if you're praying to
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the very God to do something, how about the very
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situation that that God knew what happened and was not
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doing anything to intervene for it seems kind of ridiculous
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to be praying. And not only that, if you add
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another part of it, it becomes even more complicated because
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they're praying to the very God who, at the very
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most was what, who had decreed it to happen, and
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was guiding and directing it by his providence. So to
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ask him to go against the very thing he decreed
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and was guiding in his providence would seem to be
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that you're praying.
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Outside of God's will? So then how do we pray?
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So we kind of got into a discussion about how
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should prayer work, and we went through all the different
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theological perspectives on it, and we were able to, at least,
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I think, admit that most of the time, if you
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take how people who claim to be Christians pray, they
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pray not on the basis of a thilological understanding of prayer,
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but bas on emotion, need, hope, desire, almost a little
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bit of superstition, and that more governs prayer than theology,
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because if we really prayed according to theology, our prayers
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would sound.
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Very very very very very different.
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So that tends to prove that most of our prayers,
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by their very structure, actually is not in submission to
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God's will, because we're asking for what to God almost
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every situation to change a circumstance or to make a
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circumstance better, rather than coming to God surrendering to said
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circumstance or said situation, which then at raises lots of questions.
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So we talked about that, and then I was like, well,
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we do have to address kind of, you know, an
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issue that in Psaw maybe three and then in much
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of the Old Testament, they pray specifically for God to
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do what to change something, to provide something, to do something.
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So how do we understand that? And I put forth
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the hypotheses that the way we understand the prayer and
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the Old Testament is first we have to draw a
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distinction between that prayer and prayer of a gentile New
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Testament believer, because the prayer of a gentile New Testament
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believer should never sound like the prayer of an Old
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Testament Jew. And what was the reason there should be
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a massive distinction between the two. The covenants, the covenants,
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the covenants, the covenants, the covenants, which then circles us
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right back to our study in eschatology, because we have
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been looking at in Eschatology the covenants, all right, so
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now the two come together this morning we go back
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to the covenants, right, we go back to the covenants.
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We will kind of continue to add to that discussion
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because when we read the covenants, what do we have?
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And the covenants made to Israel very specific promises, promises
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that God will do this or God will do this,
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And even if it's not explicitly, it's always that it's
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at least implied over and over and over God has
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a future for them, that God's going to protect them
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that God's going to provide for them, and so therefore
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they can pray for very specific things. And in a sense,
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they are praying and accordance to God's will because God
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has made promises, and even if the circumstances seem contradictory
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to that, they can still pray for it because they
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know God has in.
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His decree said this is what's going to happen.
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So all they can do is they look at a
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circumstance and going, hey, God, do something, and I know
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that I can ask that because you ultimately have promised
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a future and something for Israel. So their way of
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praying is radically different than our way of praying. Now,
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some people will try to go to some New Testament
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promises and say, well, we've got similar promises, but then
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we end up with lots of difficulties there. So we
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won't go into all of that. But we are going
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to go back to the covenants.
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Now.
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In our study of eschatology, the first covenant we looked
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at was.
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Anybody remember the Abrahamic Covenant.
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Okay, we looked at all the different elements of the
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Abrahamic Covenant, and you could see how that could greatly
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impact prayer.
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Right, And of course, what was the major issue we
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looked at in the Abrahamic Covenant land Right, land land land.
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Land land, Okay, because and there's a lot of things
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that come along with that promise.
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Right.
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If God promised them a land, well, then they're going
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to have to exist in order to.
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Possess that land.
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Right, God's gonna have to preserve them. God will provide
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for them so they can be that land. That would
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greatly impact prayer. So when it comes to the covenants,
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if you want to just write these principles down, I
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think it's important one of the because nobody ever considers
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this that now we will say from this point moving
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forward that at least my hypothesis is is that the covenants,
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clearly one of the importance of understanding the covenants God
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made with Israel is a clearly influence the way an
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Old Testament Jew or even a Jew today can pray.
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And it is very different than the way I can pray,
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all right, So I know, and typically when you listen
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to sermons on prayer, they never connect it to the
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Old Testament covenants. No, I don't think anyone has right.
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I don't think anyone ever draws that correlation. But you
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have to draw that correlation because they are praying literally
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in accordance with God's will, all right. So that's one
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of the big issues of the covenants is that they
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now show us why Israel could pray in a way
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that with seemens, and we'd be like, well, wait, if
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they can pray that way, I can pray that way. No,
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I don't have the same promises, right, So that's the
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first big thing. The second big thing about the covenants.
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I cannot stress the significance of the covenants as it
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relates to hermeneutics, because if.
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How you approach.
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The covenants really determine how you're going to interpret a
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good portion of the Bible, right, And when it comes
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to hermonutics and the covenants, what's the big question? What's
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the big question in hermoneutics about the covenants? Well, everyone
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would say they're literal to a point, but I know
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what you're saying that The issue is are they made
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with with the nation of Israel or are somehow do
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we say the nation of Israel is actually the Church?
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For example, the New Covenant, it's made with the it
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is in Jeremiah, House of Israel, and the house of you.
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Literally that's the terminology used, right, What does most people
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do with it?
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Make it about us? In fact, it's so.
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I mean I just reviewed a sermon the other day
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on the podcast from the Ezekiel where they it was
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all about us. They didn't even mention Israel one time
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in the sermon, and I'm like, how in the world
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are you in Ezekiel? I think thirty six and not
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one time mentioned Israel, Like I give up, Like, I mean,
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because we went through that chapter. Remember remember I told
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you to count how many times Israel's mentioned. Remember we
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did all of that thirty six, thirty seven that passes
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where you have the new Covenant. I'm gonna put a
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heart of flesh and remove the hardest stuff. Everyone applies
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that to us. It's Israel, Israel, Israel Israel. Yeah, I
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think thirty seven is the dry Bones, which is about Israel.
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I mean, the whole thing is about Israel.
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So I think when it comes to the Covenant, it
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really is a hermeneutical test, right, is a hermoneutaical test.
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And I think everything once you determine that you're going
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to interpret that based off the words that are used,
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then that's gonna impact what how you interpret the rest
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of the entire Old Testament, how you're going to interpret everything.
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And so I think that those are some key elements
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to the Covenant.
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So here's what we're gonna do. We need to get
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back to the dividic Covenant. We need to finish that.
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But before we do that, I'm.
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Just gonna add to this, not so much for its
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significance to eschatology, but just because.
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I think it's significant. Go to Deuteronomy twenty eight. We've
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referenced this numerous times, but go to Deuteronomy twenty eight,
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because once again I think this is very important. All right,
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Deuteronomy chapter twenty eight will start in verse one. All right,
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everybody there, all right, Deuteronomy chapter twenty eight.
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Verse one.
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Now I shall come to pass if you diligently obey
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the voice of the Lord your God, to observe carefully
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all his commandments, which I command you today, that the
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Lord your God will set you high above all nations
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of the earth, and all these blessings shall come upon
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you and overtake you because you obey the voice of
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the Lord your God. All right, now, this section is
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very important. Go to chapter twenty nine. What we're going
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to come back and read most of this.
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Right.
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So God is speaking at chapter twenty eight, verse one, right,
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and it tells everyone to obey the voice of the Lord.
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Everybody see that? And how many verses are in twenty
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eight sixty eight.
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There's a lot of words. Now look at twenty nine
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to one. Look at the very first verse. What does
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it say? These are the words of the covenant which
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the Lord commanded Moses to make with the children of
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Israel and the land of Moab, besides the covenant which
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he made with him. All right, So this is a
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separate covenant, an additional covenant, all right. This covenant is
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sometimes referred to as what we covered this in detail. Okay,
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do what Palestinian covenant or the was another term for it.
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We covered this when we covered all the covenants. Do
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I look at verse one at chapter twenty eight. Just
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read verse one and maybe verse two.
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It should give it away.
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No, Okay, Now it shall come to pass if you
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diligently obey the voice of the Lord your God, to
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observe carefully all his commandments, which I command you today,
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that the Lord your God will set you high above
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all the nations. Of the earth, and it shall come
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to pass, and all these blessings. She'll come upon you
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and overtake you because you obey the voice of the Lord.
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Blessed shall be you be in the city, Blessed shall
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you'll be in the country. Blessures shall be the fruit. Okay, Well,
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immediately we kind of have well, I guess it's not
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specifically laid out in twenty eight, but if you kind
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of understand what's going on, it becomes pretty clear this
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is being given.
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To them right before they do what the land.
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So this is sometimes known as the land covenant. Okay,
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I thought it mentioned the land right there. It's kind
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of implied. But hey, when you go into the land,
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you do what you do this and good things are
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going to happen. You don't do this, bad things are
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going to happen. Right, It's called the land covenant. Now,
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what would we be able to say about the land covenant?
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What kind of covenant would this be? Well, definitely conditional.
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This is a law, base works based covenant. No way
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to get around it. All Right, you're gonna we're gonna
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as we read through it, you'll see that. Okay, not
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