Aug. 25, 2024
Davidic Covenant Pt 4

We continue our study of the Davidic Covenant
We continue our study of the Davidic Covenant
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All right, last two weeks, I think it's been two
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weeks we have been working on well, it's been longer.
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Then we took a little break and then we came
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back to it.
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We've been dealing with David's the covenant God made with David,
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or the Dividic Covenant.
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Now.
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I listened to last week and it seems like when
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we were doing review from the week before, there was
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some some problems or things that may not have been remembered.
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So I'm going to go through some of this relatively quick.
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Hopefully we will have at least some of this stuff
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we've reviewed now for two weeks down on the third week,
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and then we can try to finish this up. But
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the main passage of scripture for God's Covenant with David,
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if everyone remembers, is Second Samuel, chapter seven, verses twelve
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through sixteen. Second Samuel, Chapter twelve versus Second Samuel, Chapter seven,
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verses twelve through sixteen. So if you want to make
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sure you have that open so that you can make
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reference to it. Remember, David desired to build a temple
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for the Lord to replace the temporary tent like tabernacle,
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since David himself lived in a House of Cedar. It
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seemed only fitting that there'll be a more permanent building
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for the worship of God. But God revealed to Nathan
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the prophet that he had something far greater in mind
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for David, and that revelation is the Davidic Covenant.
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Remember the way Ryory put it. I talked about this.
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The last two weeks that it's very interesting that the
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way Ryri describes it as, Hey, David wanted to do this,
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but God had something.
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Greater for David.
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Because the way most preachers handle it is David wanted
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to do it, but because of David's sin, David wasn't
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allowed to do it, right, And so, and we talked
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about some of the problems with that perspective because people
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will say, well, David was facing consequences, and we'll look,
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We'll wait a minute, and then that will extrapolate from
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that and then try to implement, you know, consequences on
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other people.
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And a couple of issues with it.
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First, David wasn't allowed to build the temple. And if
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you say it's because of sin, who did get to
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build the temple?
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Okay? Right? Who had far greater sin?
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Right, at least numerically speaking, right, and not only that
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David is given. If the consequences are so bad that
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David can't build the temple, you think, then God wouldn't
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have used David to do what write scripture or here
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the novel idea, would not have made the covenant with
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him because Solomon built the temple, and what happened to
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that temple it was destroyed.
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What happened to the covenant God made with David, it's
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forever right.
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So clearly David gets the better end of the deal
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from a human perspective.
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Okay, So so just keep that in mind. We spend
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a lot of time with that.
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Now, say again, Second Samuel seven twelve through sixteen, we
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looked at the promises related to David.
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Two main promises related to David. You can look at.
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Verse twelve and verse sixteen for these two promises. What
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was the first promise to David Second Samuel seven to twelve. Yeah,
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he would have a son who would succeed him. So
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we called this promise the promise of descendants. He would
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have a son who would succeed him and establish his kingdom.
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That's the second Samuel seven to twelve. Second, All right, yes,
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that's the kingdom, David's house, throne and kingdom would be
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established and what's the.
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Key word, forever? However, the covenant did not guarantee.
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Uninterrupted rule by David's family, though it did promise the
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right to rule would have remained with David's dynasty. The
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Babyloni kept the captivity did of course interrupt the Davidic rule.
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But still it's a promise for ever, all right. So
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those were the promises related to David. Now this is
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where we had a little problem last week, the promises
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related to Solomon.
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All right.
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Look at verse thirteen, the first part of verse thirteen,
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Second Samuel seven, Verse.
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Thirteen, the very first part of it. What does it say?
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What's the promise here? Okay?
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And who is that referencing that Solomon rather than David
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would build the temple?
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All right?
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So the first promise related to Solomon is the temple
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right thirteen B or the second part of verse thirteen,
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all right, the throne of Solomon's kingdom would be established forever.
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Please note that forever forever as it relates to the kingdom,
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not to the temple, but as it relates to the kingdom.
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There was a forever aspect then verses fourteen through fifteen. Okay,
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well continue verse fourteen fifteen. Yeah, he will be chasing
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for his sins, but not deposed.
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Right, everybody see that, So that's.
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Already anticipated the Solomon would commit sin. Right, So meaning
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God is establishing a covenant with people who are sinners
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and he already knows they're going to sin. Now, remember
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this leads to a lot of philological discussion. I don't
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want to I don't want to get too sidetracked because
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I want to finish the dividic covenant today.
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Just remember number one.
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If God makes a covenant with anyone, what is absolutely
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guaranteed is going to happen with the people who mix
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a covenant with they will sin. If God supposedly chooses
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someone for salvation, what is absolutely guaranteed about the people
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he chooses for salvation?
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They're going to still sin. Right.
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If God chooses a nation, what is absolutely guaranteed about
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the nation he chooses, they're sin If he chooses someone
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for ministry.
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What is absolutely guaranteed will happen? They're going to sin? Right?
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Because sin is.
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Universal, it is perpetual, it is constant, it is frequent,
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it is it's just a reality and now and so
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then the question would then the obvious question would be
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could God fix that?
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Yeah? What could he do? Well? He could remove he can. First,
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he could remove the sinful nature. Okay, yeah, he could
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do that, right And a lot of times Christians talk
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like he does, but he doesn't. Right now.
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That raises all kinds of philological questions. Why then does
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he not remove the sinful nature?
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I don't know.
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In fact, his real way of solving the problem, at
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least on this on earth, in this life, is to
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do wide, not to remove the sinful nature, but to
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impute righteousness to sinners who still sin, which is a
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convoluted like from a human perspective.
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Even Christians struggle with that. We don't like that concept, right,
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we don't like that concept. We want we want that.
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This week on the Do What No, Well, even.
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Christians have a hard time wrapping their mind around it
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because even as much as they claim they believe in
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imputed righteousness, they don't like it.
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This week, the last couple of days on the podcast.
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It's all been about Charles Finny, Charles Finny, Charles Finny,
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Charles Finny, Charles Finny, Charles Finny and Charles Finny. You know,
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many churches, whether they like it or not, they've been
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influenced with Finny's ideas about revival. Well, Charles Finny was
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a lost man. Charles Finny is in hell. Charles Finny
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was a heretic. Charles Finny. There was nothing Christian about
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Charles Finny. I mean, his theology is so abhorrent it's
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not even funny. He did not believe in substitutionary atonement,
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did not believe in penal substitution, did not believe in
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salvation by an imputed righteousness with a full blown Pallagian.
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I could go on and on and on and on
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and on. Okay, so he was a mess. Right.
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However, churches everywhere you know, are influenced by his thinking
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when it comes to revival. Now here's what's the weird
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thing is many people, in fact, I've been listening to
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sermons all this week on Finny, and they will condemn Finny.
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Outright, that is, theology is bad.
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But then when they start talking about salvation, they will
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sound like Finny. Because Finny basically believe unless you basically
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stop sinning, you're not saved.
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You have to keep the law in order to be saved.
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Well, the preachers will say, what, you don't have to
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keep the law in order to be saved, but you
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will basically keep the law if you are saved, meaning
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you have to keep the law in order to be saved.
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And well that almost.
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Requires that's the same thing, right, yeah, exactly.
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Well that's pretty much Christianity today. And if you call
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that into question, then you'll be labeled the heretic. It's
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like that's the problem.
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So it's very important to understand how these things can
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play out. God chose people who were what sinners. He
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knew they were going to sin, yet he still made
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the promise with them because the promise was based on
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what God's character, God's faithfulness, not man's.
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God does not save us.
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Everyone takes the idea that He's gonna save us to
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make us something.
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He saves us as really a trophy of what.
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His grace, not so much his transformative power, because the
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transformative power is seen where and glorification. Now everyone thinks
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it's seen now, but every what you know, Ah, we
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can get into a whole discussion there, but just remember
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verses fourteen and fifteen. God knows Solomon's going to sin.
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Punishment is spoken of. But what will not happen? He
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will not be deposed?
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Right, you're right? Remember that? Okay? All right? Then, so
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does that get everything and concept? We got all of that,
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all right? Great?
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Now we started looking at Old Testament confirmation of the covenant,
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all right. Now, there were a number of psalms given.
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Sometimes these are referred to as basically the way ry
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Rey puts it, all Old Testament passages that describe the
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Messiah as king and his coming kingdom confirm the promises of.
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The Dividic Covenant.
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All the royal psalms, for example, give more information about
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the devidic kingdom. Now he gives a list of these
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royal psalms. I'm gonna argue, if you look at some
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of them, some of them I don't feel.
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I don't really know what he's using them for. Which
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psalm did we.
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Look at eighty nine? So let's go to Psalm eighty nine.
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We will look at this one, Psalm eighty nine, because
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this one had the greatest potential of giving us some things, right,
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Psalm eighty nine, tell me when you're there, all right?
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Sam eighty nine Verse three is where we started, right,
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and it says I have made a covenant with my
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chosen I have sworn to my servant David. So we
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now we know who the chosen one is. It's David,
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right now. It is David, chosen because he's more godly
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than everyone else. No, he's chosen because God decided to
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choose him. Right.
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Did he know David would do all the things David did? Yes?
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All right, your seed, I will establish verse four forever
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and build upon your throne to all generations. All right,
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So there's this promise. Now we could continue reading. Look
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down to verse Rari wants us to look at Versus
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starting in verse nineteen.
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All right, verse nineteen. Are we there? Okay?
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Then you spoke in a vision to your holy One
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and said, I have given help to one who is mighty.
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I've exalted one chosen from the people. I have found
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my servant David. So once again this is about the
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dividic covenant, right all right. With my holy oil, I
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have anointed him with whom my hands shall be established.
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My arm shall strengthen him.
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The enemy shall not outwit him, nor the son of
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wickedness afflict him. I will beat down the foes before
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his face, and plague those who hate him. Now before
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we go on, Remember we had a big discussion about this.
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When we talk about pray. Right in the Old Testament,
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the prayers that are recorded are typically are almost all
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of them are prayers of whom Jewish people, people who
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are part of Israel.
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Yes.
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And remember in these covenants are there not very specific
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promises made to Israel. Yes, And in any cases those
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promises involve what type of things land, provision, protection, and
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the destruction of their enemies. So if they pray in
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that line or that type of prayer, they are not
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praying in a way that would violate God's sovereignty or will.
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It would be perfectly.
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They're praying in accordance to what has been revealed. And
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remember we cannot do what take our concepts of prayer
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from that, because those covenants.
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Are not made with us. All right, Remember we made
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I made a big deal out of that.
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Okay, all right, look and then continue reading verse twenty four.
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But my faithfulness and my mercy shall be with him?
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