Oct. 19, 2024

Metaphor vs Literal? Pt 3

Metaphor vs Literal? Pt 3

A discussion about biblical interpretation

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A discussion about biblical interpretation

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Looking at our world from a theological perspective. This is

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the Theology Central podcast, making Theology Central. Good morning everyone,

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It is Saturday, October nineteenth, twenty twenty four. It is

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currently eleven four am Central Time, and I am coming

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to you live from the Theology Central studio located right

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here in Abilene, Texas. Bible interpretation, Biblical hermeneutics, rules of

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Bible interpretation, Bible study, Bible study methods. Now, these are terms.

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These are ideas that Christians across all denominations, all philological streams,

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they all talk about. They all will tell you the

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importance of it is important to study your Bible. It

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is important to study your Bible correctly. It is important

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to interpret the Bible and to interpret it correctly. Christians

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will talk about how they don't interpret the Bible correctly.

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They are wrong, they are wrong, They're wrong, but we

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are right. Everyone loves to talk about all of these concepts.

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But after all of the discussion, after all the books,

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after all the conferences, after all the sermons, when you

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get down to it, when you finally just remove all

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of that, You remove all the talk, you remove all

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of the materials, you remove everything. You know what It

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all comes down to Christians read the Bible and just

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make up whatever they want to make up. They can

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just make it say whatever they want it to say.

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There really aren't any rules, There aren't any actual ways

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of knowing. It's just a free for all. It's spiritual anarchy.

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It's chaos, it's subjective, it's relativistic. It's just it's just insanity. Now.

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I know when I say that, I'm going to get

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some immediate pushback and go no, no, no, there are

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rules and there's ways you have to do it. Everyone

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claims that, But when you really listen to the preaching

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and you really listen to what people say, it's just

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total complete Everyone makes it say whatever they want it

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to say. The Bible says whatever people want it to say.

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That's the reality. Now you can disagree with that, but

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I'm just telling you from a practical standpoint. Theoretically, I understand. Theoretically, no,

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the Bible says what it means by the words that you.

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I know all the cliches, I know all the things

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we're supposed to say. But in reality, it's just a

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free for all. It's insane. And we've witnessed this over

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the last few days on this broadcast. I mean, it

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all started with, Hey, let's go to Second King's chapter six.

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Go to Second King's chapter six. Oh, it's about a

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floating axehead. Okay, all right, let's talk about it next thing,

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you know, the floating axehead wasn't a floating axehead. The

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axehead represents our fellowship. The axehead represents our effectiveness in

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our work for God. The axehead represents our passion and

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zeal for God. It represents who knows a countless number

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of things, even though it's borrowed. But then the borrowed well, okay,

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and then it just it just got crazy. Then we

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did have a sermon that tried to take it from

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a much more literal approach, so that was interesting. But

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the more sermons you listen to on Second King's chapter six,

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at some point you're like, I don't know what it means.

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I don't know what it means because everyone thinks it

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means something else. Other people like, no, the axehead represents

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our lives. And when we're trying to chop down the tree,

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we're trying to chop down the wood. That's us trying

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to keep the law, and we're trying to keep the law.

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But we can't keep the law perfectly. So what happens

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The axehead comes off and it falls into the water,

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which is judge, it's the it's the wrath of God.

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And we sink to the bottom, consumed by God's wrath.

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So what can help us? Well, you put a stick

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in the water. That's the cross of Jesus Christ who

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died for us, and then we are resurrected. Okay, every everyone,

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just I mean, next thing, you know, who knows what

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it means? Because everyone thinks they know. And then then

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so we listened to that and it just kind of

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turned into like what is going on? So we started

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talking about metaphorical language, how people interpret the Bible, and

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so it turned into a discussion and I told everyone

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to listen to sermons in the Second King's chapter six,

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and it was already a little bit like so how

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far do we take this? How much do we do?

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What do we how much work do we do on this?

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And just kind of like trying to figure it all out.

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So then I thought, well, we'll take a we'll take

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a little break, right, We'll take a little break. And

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then we saw a message on the metaphorical the metaphorical

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system of Bible interpretation. Well we do. We're like, oh,

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this this is on a series on Bible Study on

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how to study the Bible, and this is going to

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be I think they call it the allegorical method. I'm sorry,

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not the metaphorical, the allegorical. And we're like we'll get

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a little and well it turned into it was a

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metaphor because it wasn't the allegorical method. I don't even know.

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It was a misrepresentation of the allegorical method. It was

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making accusations about Calvinists that weren't accurate. It was just insane.

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I don't even know what that was. So then I'm like, okay,

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well this allegorical metaphorical, we've got to try to do

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a little bit of work on this. So we thought

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we could work on that. Then then I was like, well,

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let's take a little bit of a break. We'll do

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We'll find a sermon called Bible Study and it's well,

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it's a sermon on Proverbs chapter thirty. I'm like, okay,

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this will be fun, right because Proverbs chapter thirty, starting

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in verse eleven, there is a generation verse twelve, There

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is a generation verse thirteen. There is a generation Verse fourteen.

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There is a generation. Okay, that's that's going to be

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fun to take apart, right, Okay, how let's and the

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next thing, you know, we weren't talking about there is

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a generation. We were talking about there's coming a time

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where the people will eat poor folk. What there's coming

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a time where the people will eat poor folk? That

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there's coming a time that people will eat poor people,

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And you're like, what is happening right now? What is

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going on? And then the next thing, you know, we're

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over in all of these other passages of scripture saying yes,

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there's coming a time where they're going to eat people

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and they're going to take them and they're going to

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chop off their heads, drink their blood, and eat their flesh.

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And you're like, what is am I listening to a sermon?

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What is going on? And yet this is from a sermon,

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ladies and gentlemen, not the latest horror movie from a sermon,

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And you're like, what is all of this? And they

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were taking texts that many would say would be metaphorical

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and they were like, no, this is literal, and so

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it just got all confusing. So we listened to us

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somewhere where a person spent about fifteen to twenty minutes,

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starting in Proverbs thirty fourteen, there is a generation whose

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teeth are as swords, and their jaw teeth as knives,

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to devour the poor from off the earth and the

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needy from among men. All right, so they go here,

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they say this is literal. Well, they kind of, they

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try to hedge their beds a little bit, but before

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it's all said and done, they're basically making it that

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it's literal. There's coming a time, they say, it's in

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the tribulation where all of these horrible things gonna happen,

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and they're going to eat people rights that. They went

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to Proverbs thirty. They also went to some the book

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of Psalms Psalm fourteen. They also went to Psalm fourteen.

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I'll turn to this one. I'm not going to go

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to all of them, Psalm fourteen. Four have all the

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workers of iniquity no knowledge? Who eat up my people

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as they eat bread? So now now are the poor

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going to be eaten my people? Here? It's Israel. Israel's

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going to be eaten up. Okay. Then they went to

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Micah chapter three, more people being eaten and then they

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go to the Book of Revelation and it was just oh,

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they went to Isaiah six and there was all these passages,

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but people are being eaten, and that they went from

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passage after passage after passage, and they were like, this

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is literal, literal, literal, literal, literal, literal, literal. And then

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all of a sudden, after about fifteen to twenty minutes

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of showing us that all these people are going to

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be eaten and it's all literal, and how Satanists are

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literally doing this thing and grinding people up. After just this,

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I don't know what you call it. You can call

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it a I don't know how. I don't want to

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say anything in a negative way. But after all of

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this discussion about eating people, then all of a sudden,

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it's literal, literal, literal. All of a sudden, we get

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to the figurative part. All of a sudden, the entire

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tone changed when he said.

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This, you want to hear the figurative part. There's a

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group of people from Rome that do that every Sunday.

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That's what they teach. I don't believe they're eating the

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literal body of Jesus, but that's what they say. In fact,

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they say, if you don't believe that, you're damned that

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they drink in the little blood and eating the literal

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body of Jesus for their salvation. That priest stands up

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and says any meani mighty more or whatever he says.

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In Latin, they call it trans something substant Yeah, whatever

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that long word is, And what it means is he's

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turning that cup of wine into literal blood, and the

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people drink it. He's turning the wafer into literal body,

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and you digest it in your system. So there is

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a generation.

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Now. So then he goes after transubstantiation of Roman Catholicism

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and says, this is ridiculous, this is not true. Well,

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where would Roman Catholics go to support such a notion

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of transubstantiation. Where would they go? Well, they would go

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to John chapter six, verse fifty three, where we read

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these words. Then Jesus said, under them, verily, verily, I

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say into you, except you eat the flesh of the

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Son of Man and drink his blood, you have no

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life in you. Whoso eateth my flesh and drinketh my

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blood have eternal life. And I will raise him up

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the last day for my flesh is meat indeed, and

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my blood is drink. He that eateth my flesh and

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drinketh my blood, dwelleth in me, and I am in him.

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It repeats it multiple times. Eat my flesh, drink my blood,

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Eat my flesh, drink my blood. Now for him, no, no, no, no, no, no, no, no no,

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all these other passages about people eating people literal, literal, literal, literal, literal, literal, literal, literal, literal, literal.

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We get to John six all of a sudden, figurative figurative, figurative, figurative, figuritive, figurative,

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if not real, not true, not true. What does this demonstrate?

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It demonstrates that this is a major problem in Bible interpretation,

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is that people can say something is literal when they

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want it to be literal. They can say it's figurative

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when they want it to be figurative. When they want

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it to be a metaphor, they committim a metaphor. When

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they want it to be allegorical, they can make it allegorical.

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They can literally do anything they want. The Bible is

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basically Plato in the hands of Christians, and we don't

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want to acknowledge that but it is true. That's why

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when you listen to preaching, you can be like, well,

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these ten sermons interpret it this way, and these ten

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sermons interpret it this way, and these ten sermons interpret

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it another way. You can get fifty commentaries. They will

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give you one hundred different interpretations. It is literally insane.

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So it appears that we have found ourselves and somewhat

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of a dilemma. I think we have found ourselves. So

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at least I have found myself because now we're going

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to have to do a lot of work. Because when

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we listen to that message about you know, the allegorical method,

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the metaphorical method of Bible interpretation, they didn't even bother

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to actually teach what it is. They misrepresented it, they

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didn't even it was just a disaster. I don't even

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know what that. That was so frustrating. I really thought

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we were going to be able to go, oh, here's

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what the allegorical method teaches. Let's take the allegorical method.

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Let's go back to Second Kings chapter six, and let's

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see it if preachers are using really methods of the

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allegorical method to handle Second King six about the axe head,

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when even though they would say they don't agree with

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the allegorical method. I wanted to show a little bit

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of inconsistency, but we didn't even get the opportunity because

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it was not even an actual presentation on the allegorical method.

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And then the next thing, you know, we have someone saying, oh,

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in Proverbs thirty, they're eating people, and so I'm fourteen,

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they're eating people, and Micael three, they're eating people. In

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Revelation they're eating people, and then get very graphic in

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describing it. But then in the same sermons say no, no, no, no,

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no over here in John six, when that's not literal,

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that's that's figurative. And it's like, so, when is something literal?

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When is something figurative? When is it the allegorical method?

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When is the historical grammatical literal approach? Nobody seems to know,

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and it's just wild inconsistency. So I don't know where

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we're going to be going moving forward. We're going to

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be dealing with a lot of things. We're gonna be

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dealing with a lot of things. But I want to

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at least just take a few minutes here. I don't

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want to spend a lot of time. Well, I mean

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there's a there's a part of me that wants to say,

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you know what, for the next fifteen hours, we're just

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going to be talking about this, but I'm going to

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try to break things down into smaller segments at least

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maybe on the podcast. A lot of this may show

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up at church. There's other things we need to do

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at church, but it just feel like, I feel like

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we have to do something with this because it's just crazy.

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So when you take Proverbs thirty fourteen, right, and you've

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got someone saying that's literal, and then they cross reference

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that with Psalm fourteen, Micah three, Isaiah six, the Book

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of Revelation, and they're like, there's coming a time where

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people are going to eat poor people, and they say

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it's literal, But in the very same sermon you go

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to John six and say, no, that's not literal. I

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think that this highlights a common challenge in biblical interpretation,

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and that is one the need for consistency when applying

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hermeneutical principles. To interpret both Proverbs thirty fourteen and John

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six fifty three through fifty seven in a text based

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consistent manner, we would have to apply specific rules of

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Hermannudie that would help us determine whether a passage should

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be understood literally or metaphorically. We're going to look at

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some of those rules at least in these two passages,

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just to kind of continue this discussion, and then later

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time we'll really expand this a little bit more. So again,

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I'm just gonna put forth my hypotheses, and I know

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it's not popular, and I know people are going to disagree,

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but I think in reality, you know, we read about

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everyone did what was right in their own eyes. I

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think that's really that phrase. Metaphorically speaking, we could say

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that's really Christian hermeneutics. Everyone does what is right in

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their own eyes. But what makes Christian hermanutics so frustrating

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is everyone does what is right in their own eyes

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while at the very same time telling everyone that what

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they're doing, what is right in their own eyes, is

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not only right. If you don't agree with them, you

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are wrong. That's how Biblical Christians do Bible interpretation. My

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interpretation is right, yours is wrong, and if you're wrong

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too much, you're a heretic. And I may say you're

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not even safe because you have to agree with my

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interpretation because my interpretation is the only right interpretation. And

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this is where I'm going to take Christians off. But

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Christians love to run around and say, Sola scriptra, the

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scripture is the final authority. Now, the final authority is

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your own interpretation, because you make your interpretation authoritative and

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you judge everyone according to your interpretation. And you got

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Christians running around they will say this passage means this

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past I mean, I get emails all the time. I

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can offer any interpretation. I'll get an email saying you're wrong,

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you're wrong, you're wrong, you're wrong, you're wrong, you're wrong,

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you're wrong, you're wrong. It's like, okay, great, But then

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if you want to ask them basic questions about hermeneutical principles,

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they don't even know what you're talking about, but they

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feel qualified. Because that's very much the non Catholic world, right,

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the non Catholic world is every individual Christian is qualified.

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In fact, every individual Christian many of them will run

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around claiming not only are they qualified to interpret the Bible,

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they will claim they have God himself helping them interpret

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the Bible, which then logically would mean their interpretation comes

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from God. Therefore it's infallible. Therefore you cannot challenge it.

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And pastors play that game behind the pulpit, and the

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people in the peu say amen. If your pastor says

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God helped him interpret it, led him to the interpretation,

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or gave him the interpretation, he just now put himself

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in a position where you cannot challenge his interpretation. So

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if I would just get on the air and just

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say God gave me all of my interpretations, you couldn't

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email me and question me. I would tell you to

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email God. Well, see what that's Oh, there's so many

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things wrong with that whole approach. So what we're gonna

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do is just look at all I'm going to do

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in this message in this episode. It would go look

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at Proverbs thirty fourteen, John six fifty three, try to

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apply some rules and see where we come up with.

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Because again Proverbs thirty fourteen and one sermon, this is

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this is what makes even listening to preaching insane. And

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one sermon we hear Proverbs thirty fourteen, there is a

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generation whose teeth are as swords, and their jaws jaw

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teeth as knives, to devour the poor from off the earth.

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Right now, According to the sermon, literal. However, they did

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not quote John six fifty three, but they clearly are

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referencing the teaching that Catholicism has taken from John six

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fifty three. Transubstantiation barely rarely asked the into you, except

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you eat the flesh, eat the flesh of the sun

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of man, and drink his blood, you have no life

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in you. And he argued, that's the figurative part. Okay, Well,

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how did you come to this conclusion. Well, let's just

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let's just follow some basic rules. How about the rules

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of context Proverbs thirty fourteen and the context of Proverbs

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thirty The passage is a part of a list of

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negative characteristics of a certain people described metaphorically. The context

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suggests that devouring the poor is figurative language describing the

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exploitation or oppression of the poor. The passage uses strong

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imagery to emphasize the cruelty of those who take advantage

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of the vulnerable. The overall genre of proverbs wisdom literature

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commonly uses such metaphorical language to express moral or ethical points.

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So they say, the context here is using that type

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of thing, all right, and you can just look at

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the text itself, right, verse just go to Proverbs thirty thirteen,

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there is a generation. Oh, how lofty are their eyes?

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And their eyelids are lifted up? Issue about eyes and eyelids,

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No eyes and eyelids is being used metaphorically to represent pride.

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And then even in Proverbs thirty fourteen, the very verse,

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there is a generation whose teeth are as swords. As swords.

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It's clearly showing you, it's screaming at you, it's using

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metaphorical language. It clearly is. Now what about John Chapter six,

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Verse fifty three and fifty seven. Well, in the context

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of John six, Jesus is using spiritual language to describe

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belief in him as the bread of life. The broader

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passage points to faith in Jesus as essential for eternal life.

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His statements about eating his flesh and drinking his blood

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are metaphorical, pointing to the need for intimate union with him,

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and this would be symbolized in the Lord's Supper. The

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context of the passage with reference to spiritual life and

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belief suggest a symbolic rather than literal meaning. I think

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most would see that right, because if you go to

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John six, I want to break these down in a

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much more like in a greater in a greater way,

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John six, John chapter.

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Six, he says, hang, if I can find the exact phrase,

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see John chapter six. Hang on, but yeah, John six

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thirty five, Jesus said into them, I am the Bread

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of life.

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I am the bread. Clearly, that's a metaphor. Clearly Jesus

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is not saying he's actual bread. Clear So already in

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John six thirty five, we already have the metaphorical language

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proven nobody would take that literal right. So there we

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and and Proverbs thirty we are we have metaphorical language

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clearly being utilized. So that help us understand the eating part.

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And in John six we have the metaphorical idea I

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am the bread of life, would clearly indicate Jesus is

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not actually bred. I think any reasonable person should be

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able to draw a conclusion that Proverbs thirty and John

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six is using metaphorical language at least in some to

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some level that we should make us go hmmm. I

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think we should be careful. So by considering the immediate

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and broader context, it becomes clear that both passages use

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metaphorical language to convey deeper spiritual truths. The context of

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each passage directs us to a non literal interpretation. The

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context would seem to go, I don't know if if

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Proverbs is talking about a future time prophetically that people

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are going to eat people, I think it's seemingly describe.

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There's pride, and then there's a generation that's going to

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treat the poor in a very exploitive and very oppressive way.

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That's going to be like devouring them off the face

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of the earth. They're going to be using this up. Oh,

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and here Jesus is making a reference here or that

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he's the bread. Hey, you at physical bread, but that

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bread you still die. I am the bread that will

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give you eternal life. Well, is Jesus saying we have

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to physically eat him? Or is Jesus saying that somehow

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we believe in him? Is is likened unto that?

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Right?

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And so in fact, if you if you go down,

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if you just look at the at the if you

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look at the text John six thirty five, I am

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the bread of life. He that cometh to me, she'll

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never hunger. He that believes up in me, she'll never thirst. Well,

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obviously we're still gonna get hungry, and we're still gonna

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get thirsty. So we already know this is metaphorically, he's

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the bread. We're never gonna hunger and thirst spiritually, not physically.

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But I say to you that ye also have seen

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me and believe not. Now there is the belief part

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brought in immediately right there, all right, look at verse forty,

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and this is the will of him that sent me,

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that everyone would see the sun and believeth on him

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may have everlasting life and will raise him up the

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last day. So the believing is in a sense the

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idea of the partaking, of the eating of the bread

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of life, which gives you eternal life by believing. So

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clearly you can see the metaphorical if you follow it three,

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you can see the metaphorical part. Now most all non

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Catholics would be like, well, obviously John six is not literal.

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But now we have a non Catholic going to Proverbs

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thirty going they're eating people. Well, you see the inconsistency there.

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So we have the real rule of context. I think

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if you just go through the context, you have what

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we will call the rule of genre or literary genre.

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Proverbs thirty fourteen. Proverbs is a part of wisdom literature,

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which is known for its frequent use of metaphor and

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hyperbole to illustrate moral and ethical principles. In this genre,

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descriptions like teeth, our swords, and devouring the poor are

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poetic expressions used to depict the cruelty of the wicked.

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I mean, it's the genre is right there. So and

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proverbs we know the genre. We shouldn't have any problems.

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Some there's poetry. It's using that metaphorical type of language.

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We've already talked about this. Now John six is where

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you can have a little bit. You would actually have

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a better argument for John six being literal than you

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would Proverbs, because John is a different literary style, literary genre.

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John six, the Gospel of John, has written in narrative

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and philological discourse, and Jesus often uses symbol symbolic language

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such as I am the lot of the world, I

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am the bread of life to convey spiritual truths. Now,

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on one hand, the type of literary the genre of

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literature that it is, you could kind of argue, well,

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we take a lot of John literally, do we not?

431
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We do? I mean, there's no way to get around it.

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Right when we reread about and John, we say, well,

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this is literal. This is literal. This is literal. So

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this makes it a little bit more You've got to

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be a little bit more cautious. But I think we

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can see that within the literal historical narrative there is

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philological discourse, and within the philological discourse there is figurative

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language being utilized, like I am the light of the world,

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or I am the door, or I'm bred. We see

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then that it's conveying these truths. The philological nature of

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John's Gospel emphasizes belief in union with Christ and Jesus

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uses metaphors and symbolisms frequently to explain these spiritual realities.

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The genres of both passages suggest non literal interpretations. Proverbs,

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poetic and moralistic genre invites metaphorical reading. John's philological discourses

445
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uses spiritual language to express deeper truths. And I think

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that's the case. But you can see where that even

447
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that can become IFFI in the beginning, was the word

448
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the word was with God, and the word was God? Well,

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well that's just figurative language, you see. And the word

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became flesh, Well is that figurative? See, this is where

451
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it can get iffy, right, because then you have another

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section of John, well, well that's not literal, that this

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is the very how can we say it? Almost a

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I don't like to say it. There is a subjective

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nature to Bible interpretation, which at times can be very

456
00:27:36.720 --> 00:27:41.000
troubling and inconsistent. Right, And what typically happens if you're

457
00:27:41.000 --> 00:27:43.160
in the pew, you just go with whatever you've been told.

458
00:27:44.279 --> 00:27:47.119
Someone tells you it's literal, someone tells you it's figurative,

459
00:27:47.400 --> 00:27:52.400
and you just go along with it. Now, so to me,

460
00:27:52.599 --> 00:27:55.880
the Catholics would have a greater argument and arguing that

461
00:27:56.000 --> 00:27:59.119
John six fifty three through the following should be taking literal,

462
00:27:59.160 --> 00:28:01.000
because they would just go so they could just flip

463
00:28:01.039 --> 00:28:04.240
over you a couple of chapters back and go, well,

464
00:28:04.279 --> 00:28:07.920
wait a minute, do you interpret John Chapter one? Is literal?

465
00:28:10.599 --> 00:28:13.400
Do you take that? Was the word made flesh? Was?

466
00:28:13.799 --> 00:28:19.880
Was he literally made flesh? Did he dwell among us? Was? Was?

467
00:28:20.880 --> 00:28:24.000
You know? All these things that happen were they were

468
00:28:24.000 --> 00:28:28.200
these literal? Were the miracles literal? And you would say, well,

469
00:28:28.200 --> 00:28:31.400
the miracles were literal? This was literal, This was literal,

470
00:28:31.519 --> 00:28:34.599
And then you would go John one, two, three, four,

471
00:28:35.000 --> 00:28:37.160
and all of a sudden, no, no, no, no, this isn't literal,

472
00:28:37.319 --> 00:28:40.160
So Catholics would actually have the better argument then going

473
00:28:40.200 --> 00:28:43.559
to proverbs, which is a part of poetry and wisdom literature,

474
00:28:43.759 --> 00:28:46.599
and then say well, they're eating people. I think you

475
00:28:46.640 --> 00:28:48.960
would have a better argument if you wanted to just

476
00:28:49.000 --> 00:28:52.279
look at it hermeneutically and arguing that the eating of

477
00:28:52.319 --> 00:28:54.400
the flesh and drinking of the blood is literal, at

478
00:28:54.440 --> 00:28:59.799
least from a contextual and literary genre standpoint. Now, I

479
00:29:00.039 --> 00:29:02.400
think the thing that helps us in John six is

480
00:29:02.400 --> 00:29:04.440
when Jesus says I am the Bread of life. We

481
00:29:04.559 --> 00:29:08.200
know that can't be. He's not literal bread. So therefore

482
00:29:08.400 --> 00:29:12.720
we have a little clue in John six that Jesus

483
00:29:12.839 --> 00:29:18.119
is using figurative language. Immediately, he's contrasting that bread with

484
00:29:18.440 --> 00:29:22.240
him being the bread. That bread you going to die

485
00:29:22.640 --> 00:29:24.559
with him? You have eternal life. Well, how do we

486
00:29:24.599 --> 00:29:27.039
have eternal life? Well, we have verse after verse by

487
00:29:27.079 --> 00:29:30.720
believing in him. So the believing is contrasted with the eating. Okay,

488
00:29:30.839 --> 00:29:33.799
we can make it work, but just make sure you

489
00:29:33.880 --> 00:29:39.000
understand it can be. It requires a little bit of effort,

490
00:29:39.480 --> 00:29:41.839
so we do have the rule of I think context

491
00:29:41.920 --> 00:29:46.400
here is most important more than genre. Literary genre I

492
00:29:46.440 --> 00:29:51.200
think helps us with psalms and helps us with proverbs. Okay,

493
00:29:51.240 --> 00:29:55.039
but when it comes to John six, the rule of

494
00:29:55.160 --> 00:29:58.680
genre or the rule of literary genre becomes a little

495
00:29:58.680 --> 00:30:03.200
bit more difficult. I think. So number one, we have

496
00:30:03.279 --> 00:30:05.200
what we call the rule of context. Number two we

497
00:30:05.240 --> 00:30:07.359
have the rule of genre, and number three the rule

498
00:30:07.480 --> 00:30:14.480
of figurative language indicators. So you look for are there

499
00:30:14.559 --> 00:30:17.079
figurative language indicators, which is what I've been trying to

500
00:30:18.039 --> 00:30:21.119
I place that within the role of the role of context.

501
00:30:21.359 --> 00:30:26.400
But within the context, do I find these figurative language indicators?

502
00:30:26.480 --> 00:30:29.599
Is there indicators? Well? In Proverbs thirty fourteen, I mean,

503
00:30:29.599 --> 00:30:34.039
I think it's very simple. Teeth teeth are swords, fangs

504
00:30:34.039 --> 00:30:38.920
are knives, strongly indicating figurative language. Literal teeth cannot be swords,

505
00:30:39.160 --> 00:30:42.480
nor do literal knives grow in people's mouths. The figurative

506
00:30:42.519 --> 00:30:46.279
indicator suggests that devouring the poor is a metaphor for oppressive,

507
00:30:46.359 --> 00:30:48.759
harmful behavior, and I think we can indicate that. And

508
00:30:48.759 --> 00:30:51.400
if you go back to verse thirteen, it's not talking

509
00:30:51.400 --> 00:30:55.920
about eyes and eyelids. That's being metaphorically speaking to be

510
00:30:55.960 --> 00:31:00.240
speaking about pride. So we have figurative language indicators. Now

511
00:31:00.279 --> 00:31:03.640
how about John six. Well, John uses figurative language when

512
00:31:03.680 --> 00:31:06.119
he says eat my flesh and drink my blood. Literal

513
00:31:06.160 --> 00:31:10.319
cannibalism would contradict other scriptural teaching, and Jesus intent is

514
00:31:10.319 --> 00:31:13.759
to emphasize the necessity of believing on him and participating

515
00:31:13.759 --> 00:31:17.880
in his life. The language Jesus uses meant to provoke

516
00:31:17.960 --> 00:31:21.519
deeper reflection on spiritual truth rather than literal consumption. But

517
00:31:22.039 --> 00:31:24.960
now that's one explanation again. I think if you go

518
00:31:25.079 --> 00:31:28.000
back when he says I am the bread of life

519
00:31:28.039 --> 00:31:32.039
in John six thirty five, I think that sets up. Hey, guys,

520
00:31:32.440 --> 00:31:35.759
I'm using a metaphor here. I'm using a figurative's language here.

521
00:31:36.079 --> 00:31:39.119
I think the text then that's where you have the indicator.

522
00:31:39.759 --> 00:31:42.200
I think when you go back, because I mean, it's

523
00:31:42.200 --> 00:31:47.359
only it's not that, it's what ten verses nine verses before.

524
00:31:48.519 --> 00:31:50.680
So it's in the very same section. We're not like

525
00:31:50.920 --> 00:31:54.240
going completely Well, actually, I'm sorry, take it back. It's

526
00:31:54.279 --> 00:31:57.519
more than that. It's thirty five he says I'm the

527
00:31:57.559 --> 00:31:59.559
bread of life. Fifty three is where he says eat

528
00:31:59.599 --> 00:32:01.759
my flesh. So it's a little it's more than that,

529
00:32:02.039 --> 00:32:05.319
but it's within the very same section. It's within the

530
00:32:05.359 --> 00:32:09.000
same discourse, it's within the same narrative. It's not like

531
00:32:09.079 --> 00:32:13.519
everything has changed here. So I think that makes sense,

532
00:32:16.160 --> 00:32:18.839
at least I believe it does. So what do we

533
00:32:18.920 --> 00:32:22.000
have here? We have the rule of context, we have

534
00:32:22.119 --> 00:32:24.960
the rule of genre, We have the rule of figurative

535
00:32:25.000 --> 00:32:29.559
language indicators number four. What we would call this the

536
00:32:29.640 --> 00:32:36.079
rule of absurdity, the rule of absurdity Proverbs thirty fourteen.

537
00:32:36.119 --> 00:32:38.680
A literal interpretation of the poor being physically eaten by

538
00:32:38.720 --> 00:32:41.559
oppressors would be absurd and not aligned with the overall

539
00:32:41.599 --> 00:32:44.640
teaching of scripture. The idea of people physically eating the

540
00:32:44.680 --> 00:32:47.920
poor would contradict the common Biblical theme of justice for

541
00:32:48.000 --> 00:32:50.319
the poor and vulnerable. Now, the only problem is I

542
00:32:50.319 --> 00:32:53.400
don't necessarily agree with that argument. Now, I do think

543
00:32:53.400 --> 00:32:56.160
there's a rule of absurdity, all right. I do think

544
00:32:56.200 --> 00:32:59.599
there's a rule of absurdity. But I don't think that's Hey,

545
00:33:00.200 --> 00:33:02.480
it would be absurd to have a text about people

546
00:33:02.480 --> 00:33:05.359
eating people, because it would go against basic morality. But

547
00:33:05.400 --> 00:33:07.480
the whole point of that text is there's a generation

548
00:33:07.599 --> 00:33:10.079
coming that's going to be wicked, and they're going to

549
00:33:10.119 --> 00:33:12.720
do things. They're not supposed to do, so I don't

550
00:33:12.720 --> 00:33:15.079
think that works. So I don't think that. I don't

551
00:33:15.079 --> 00:33:18.200
think that explanation works in any way, shape or form. Right.

552
00:33:18.400 --> 00:33:22.599
I think the reason it becomes absurd is a couple

553
00:33:22.680 --> 00:33:27.720
of things. Right, There is a generation, oh how see

554
00:33:27.839 --> 00:33:30.119
verse fourteen. There is a generation whose teeth are as

555
00:33:30.160 --> 00:33:33.240
swords and their jaw teeth as knives. All right, the

556
00:33:33.359 --> 00:33:36.359
text itself, it would be absurd to believe that someone's

557
00:33:36.559 --> 00:33:39.880
teeth really are becoming swords and knives. Clearly it's using

558
00:33:39.920 --> 00:33:43.440
a metaphor. So therefore it would be absurd to say

559
00:33:43.880 --> 00:33:47.599
their teeth is becoming knives swords, and they're eating people.

560
00:33:48.200 --> 00:33:51.960
The text would be absurd because you would have to

561
00:33:51.960 --> 00:33:55.519
then make it all work, and it would not. It

562
00:33:55.519 --> 00:33:57.920
would not work in any way, shape or form. It

563
00:33:57.960 --> 00:34:02.079
would not work. It's like the same thing in I

564
00:34:02.119 --> 00:34:11.800
think it's I think it's Micah three. Micah three. Um, yeah,

565
00:34:11.920 --> 00:34:14.280
so it talks about the people being eaten in Micah three,

566
00:34:14.400 --> 00:34:18.360
starting a verse two, they pluck off their skin, their

567
00:34:18.400 --> 00:34:20.599
flesh from off their bones. They will eat the flesh

568
00:34:20.599 --> 00:34:23.360
of my people. They will flay their skin. And then

569
00:34:23.360 --> 00:34:26.800
in verse fourteen, then shall they cry unto the Lord. Okay, well,

570
00:34:27.320 --> 00:34:30.000
I don't think people being eaten and their skin being

571
00:34:30.039 --> 00:34:32.039
flayed are going to be crying to the lord. And

572
00:34:32.079 --> 00:34:33.960
now I guess you could try to work around that,

573
00:34:34.280 --> 00:34:37.559
but I think you start finding yourself into the absurd.

574
00:34:38.079 --> 00:34:41.960
So I think with Proverbs thirty, the rule of absurdity

575
00:34:42.480 --> 00:34:45.639
is the fact that the very verse itself is using

576
00:34:45.719 --> 00:34:51.679
clearly metaphorical language, figurative language about their teeth. And it

577
00:34:51.719 --> 00:34:54.719
would be absurd then to say, no, that the eating

578
00:34:54.800 --> 00:34:57.280
is literal, but the other part is figuring. Now, that

579
00:34:57.320 --> 00:34:59.840
would be absurd just even in trying to make that work.

580
00:35:00.199 --> 00:35:01.840
That would be like, this is what it would be

581
00:35:01.880 --> 00:35:05.320
doing this generation whose teeth are as swords. Okay, that's

582
00:35:05.320 --> 00:35:07.679
not real soreds. It's just they have really sharp teeth

583
00:35:07.960 --> 00:35:10.800
and their jaw teeth as knives. It doesn't mean it's knives.

584
00:35:10.920 --> 00:35:14.360
It just means it's really sharp teeth to devour the poor.

585
00:35:15.360 --> 00:35:19.400
But they're really eating the poor. That's that's absurd. You

586
00:35:19.440 --> 00:35:23.519
don't averse that would be contrad having two different ways

587
00:35:23.559 --> 00:35:28.519
of interpreting it. Now, is there a rule of absurdity?

588
00:35:28.519 --> 00:35:32.480
In John six Well, a literal interpretation of eating Jesus

589
00:35:32.559 --> 00:35:35.400
flesh and drinking his blood would lead to an absurdity,

590
00:35:35.639 --> 00:35:39.920
especially considering that Jesus consistently teaches against literalism and other

591
00:35:40.000 --> 00:35:45.599
spiritual matters. When Nicodemus misunderstood being born again literally, because

592
00:35:45.679 --> 00:35:48.119
Jesus corrects that, like and John three, what does he

593
00:35:48.159 --> 00:35:50.679
do a man being born again? And Nicodemus is like,

594
00:35:50.719 --> 00:35:52.880
how can a man be born when he's all And

595
00:35:52.960 --> 00:35:56.440
Jesus is like, you're misunderstanding this, right, I'm talking about

596
00:35:56.519 --> 00:35:59.159
being born again from above, I'm talking about being born

597
00:35:59.199 --> 00:36:02.679
against spiritual Well, here I think the rule of absurdity

598
00:36:02.760 --> 00:36:05.920
shows up in John six. Because Jesus says I am

599
00:36:06.039 --> 00:36:09.280
the Bread of life. It would be absurd to turn

600
00:36:09.360 --> 00:36:13.400
him into a loaf of bread. Therefore we know immediately

601
00:36:13.679 --> 00:36:16.800
he's using the figurative language. The absurd part would be

602
00:36:16.880 --> 00:36:20.400
to have within the same narrative where Jesus says I

603
00:36:20.440 --> 00:36:23.440
am bread and then talks about eating and drinking of

604
00:36:23.480 --> 00:36:28.119
his flesh, to then make that literal when you just

605
00:36:28.119 --> 00:36:31.199
just you know versus before you have to go with

606
00:36:31.239 --> 00:36:34.519
the figurative once again, you would have within the same

607
00:36:34.679 --> 00:36:37.320
kind of section you're trying to have some literal and

608
00:36:37.400 --> 00:36:42.960
some figurative and that just doesn't make sense hermeneutically, a

609
00:36:43.599 --> 00:36:48.920
literal interpretation of both passages lead to absurd conclusions and contradictions. Therefore,

610
00:36:49.559 --> 00:36:53.639
metaphorical understanding is necessary for coherence. Now I do agree

611
00:36:53.679 --> 00:36:56.000
with that, I don't agree necessarily with the way they

612
00:36:56.119 --> 00:36:59.280
try to argue it. Can I think we can show

613
00:36:59.519 --> 00:37:01.920
when it's a absurd And I think that's the thing.

614
00:37:02.440 --> 00:37:05.960
Whenever you're trying to figure out whether it's metaphorical, is

615
00:37:06.000 --> 00:37:12.880
it absurd? Does it just stop making any sense? Right?

616
00:37:13.079 --> 00:37:16.840
So we have the rule of context, we have the

617
00:37:16.920 --> 00:37:20.599
rule of genre, we have the rule of figurative language indicators.

618
00:37:20.679 --> 00:37:23.440
We have the rule of absurdity. Next we have what

619
00:37:23.480 --> 00:37:28.159
we'll call the rule of philological consistency. Proverbs thirty fourteen.

620
00:37:28.199 --> 00:37:30.800
A literal interpretation of eating the poor would conflict with

621
00:37:30.840 --> 00:37:34.119
the Bible's broader teaching on protecting the poor and promoting justice.

622
00:37:34.119 --> 00:37:38.360
Se I don't I disagree with that. That makes no sense.

623
00:37:38.920 --> 00:37:40.760
The whole point of the passage is that people are

624
00:37:40.760 --> 00:37:43.800
doing that which is wrong. So that doesn't make any sense.

625
00:37:44.159 --> 00:37:46.679
You can't say, well, it would be thiologically inconsistent. I

626
00:37:46.679 --> 00:37:49.519
it's not promoting the eating of the poor, it would

627
00:37:49.559 --> 00:37:54.679
be condemning it. So it would be completely philologically consistent

628
00:37:54.960 --> 00:37:57.760
to say these people are doing horrible things, and these

629
00:37:57.800 --> 00:38:01.119
horrible things are wrong. It's so it would be theologically

630
00:38:01.159 --> 00:38:05.519
inconsistent to be saying go eat people, but another passage

631
00:38:05.519 --> 00:38:08.880
saying don't do that, that would be theologically inconsistent. So

632
00:38:08.920 --> 00:38:12.360
that makes no That makes no sense to me. Is

633
00:38:12.360 --> 00:38:16.079
there a thiologically uh? Is it theiologically consistent? I don't

634
00:38:16.079 --> 00:38:21.000
think there's a thiological consistency issue here. I don't think

635
00:38:21.000 --> 00:38:24.800
there's a theological consistency issue here. That rule I don't

636
00:38:24.840 --> 00:38:28.199
think has any application to this problem. How about in

637
00:38:28.280 --> 00:38:31.920
John six, a metaphorical interpretation of eating jesus flesh and

638
00:38:31.960 --> 00:38:35.559
drinking his blood aligns with the philological themes of union

639
00:38:35.599 --> 00:38:38.760
with Christ uh Jesus teaching here fits with a broader

640
00:38:38.800 --> 00:38:43.480
Biblical emphasis on spiritual sustenance and eternal life. I do

641
00:38:43.559 --> 00:38:46.119
think if you argued, if we actually have to eat

642
00:38:46.199 --> 00:38:50.840
jesus flesh and eat eat his flesh and drink his blood,

643
00:38:51.280 --> 00:38:55.039
now we would be like, now, where would be theological consistency? Well,

644
00:38:55.039 --> 00:38:58.400
now is that a violation? Are we are? We told?

645
00:38:58.400 --> 00:39:02.760
To eat people. Now we may have a thiological inconsistency

646
00:39:02.800 --> 00:39:05.000
because we're actually being told you have to do this

647
00:39:05.360 --> 00:39:09.079
basically in order to be saved. So it'd be actually,

648
00:39:09.280 --> 00:39:12.280
you're almost participating in some form of actually eating his

649
00:39:12.320 --> 00:39:14.280
s flesh and drinking his blood in order to be saved.

650
00:39:14.400 --> 00:39:17.639
Does that violate other scriptures? There would be some theologically

651
00:39:17.840 --> 00:39:21.719
inconsistency Proverbs thirty. I don't think that you have theologically

652
00:39:22.119 --> 00:39:26.639
inconsistency by saying, hey, this they're really eating people. That's

653
00:39:26.639 --> 00:39:30.360
not theologically inconsistent because this is describing wicked people. And

654
00:39:30.519 --> 00:39:33.000
John six it would be like you have to eat

655
00:39:33.199 --> 00:39:35.639
in order to be saved. Well, then we could argue

656
00:39:35.639 --> 00:39:43.760
there's theological inconsistency. So, yeah, I'm a I'm not a fan.

657
00:39:43.840 --> 00:39:46.079
I don't think that rule. Really. I think the rule

658
00:39:46.079 --> 00:39:47.960
may apply more to John six than it does to

659
00:39:48.000 --> 00:39:55.320
Proverbs thirty. So to avoid subjective interpretations, applying these hermeneutical

660
00:39:55.760 --> 00:40:00.679
principles consistently leads to a more reliable text based and interpretation.

661
00:40:01.599 --> 00:40:04.880
Proverbs thirty fourteen, the devouring of the people is clearly metaphorical,

662
00:40:04.920 --> 00:40:09.800
symbolizing oppression and exploitation, as supported by the context genre

663
00:40:10.039 --> 00:40:14.239
and philological themes of Proverbs John six fifty three through

664
00:40:14.280 --> 00:40:17.199
fifty seven. Jesus statement about eating his flesh and drinking

665
00:40:17.239 --> 00:40:22.039
his blood are metaphorical, emphasizing the spiritual relationship believers must

666
00:40:22.079 --> 00:40:24.760
have with him. The context of the passage and the

667
00:40:24.880 --> 00:40:29.639
genre of philological discourse support the symbolic understanding. By using

668
00:40:29.800 --> 00:40:32.920
rules of hermeneutics, we can interpret both passages in a

669
00:40:32.960 --> 00:40:36.960
way that is consistent, contextual, and faithful to the intent

670
00:40:37.079 --> 00:40:43.480
of the text, avoiding subjective interpretations that might lead to contradictions.

671
00:40:43.519 --> 00:40:45.920
Now I do agree with that, So let's go through

672
00:40:45.960 --> 00:40:49.440
the rules one more time. What are the rules? The

673
00:40:49.519 --> 00:40:55.800
rules of context, the rules of context. Now, when I

674
00:40:55.880 --> 00:40:58.840
first learned, you know, when I first started, you know,

675
00:40:58.880 --> 00:41:02.440
taking courses on Hermae and you know, working on degrees

676
00:41:02.480 --> 00:41:05.000
and biblical studies, and started trying to become, you know,

677
00:41:05.039 --> 00:41:07.440
as an expert as I could be with all the

678
00:41:07.480 --> 00:41:10.360
concepts of biblical harmoneutics, reading every book I could find

679
00:41:10.400 --> 00:41:15.119
on the subject, I thought it was like, ooh, context,

680
00:41:15.599 --> 00:41:18.320
if we just interpret the Bible in its proper context,

681
00:41:18.599 --> 00:41:21.840
we won't have any problems. That's what I always thought.

682
00:41:21.960 --> 00:41:24.239
But you know what, after a while, I don't even

683
00:41:24.320 --> 00:41:27.760
like even saying it anymore, because every Christian says that, Well,

684
00:41:27.800 --> 00:41:29.559
you just have to look at the context. You just

685
00:41:29.599 --> 00:41:31.360
have to look at the context. You just have to

686
00:41:31.400 --> 00:41:35.199
look at the context. You'll have a Presbyterian or an

687
00:41:35.199 --> 00:41:38.320
a millennial list or or you know, someone from from

688
00:41:38.519 --> 00:41:43.119
you know, an well from an all millennial system of eschatology,

689
00:41:44.480 --> 00:41:46.599
and they will go to the Old Testament, and we're

690
00:41:46.719 --> 00:41:48.880
over and over it mentions Israel, Israel, Israel. Now that

691
00:41:48.880 --> 00:41:52.440
that's not really Israel, that's not really Israel, that's spiritual Israel,

692
00:41:52.559 --> 00:41:55.079
that's the Church, and that land is not really land,

693
00:41:55.400 --> 00:41:57.760
And you're like, what in the world name of bubblegum

694
00:41:57.800 --> 00:41:59.719
are you talking about. You just have to read it

695
00:41:59.719 --> 00:42:03.360
and context. I've heard Presbyterians, so if you would just

696
00:42:03.400 --> 00:42:06.480
read the Bible in context, you would understand why there's

697
00:42:06.559 --> 00:42:09.599
infant baptism. I'm like, or I could just read and

698
00:42:09.639 --> 00:42:12.960
never see the concept. But you're right, I'm not reading

699
00:42:13.039 --> 00:42:16.159
it in context. Everyone claims that, right, Calvinists like, if

700
00:42:16.159 --> 00:42:18.599
you would just read it in context, non Calvinists, if

701
00:42:18.639 --> 00:42:20.880
you just read it in context, Lutherans, if you just

702
00:42:20.920 --> 00:42:23.400
read it in context. At Presbyterians, if you just read

703
00:42:23.440 --> 00:42:25.599
it in context. Baptist, if you would just read it

704
00:42:25.599 --> 00:42:29.239
in context, Charismatics, if you would just read it in context.

705
00:42:29.360 --> 00:42:31.559
Church of Christ, if you would just read it in context.

706
00:42:32.000 --> 00:42:34.480
Everyone says, if you would just read it in context,

707
00:42:34.599 --> 00:42:37.559
we would fix all of our problems. Clearly, just reading

708
00:42:37.599 --> 00:42:41.239
it in context doesn't really fix anything. So that's really

709
00:42:41.239 --> 00:42:43.559
that's really like there was a time I was like,

710
00:42:43.840 --> 00:42:47.159
that's the answer. Well, see, the reason the reason people

711
00:42:47.159 --> 00:42:49.679
don't interpret things the way I interpret them is they

712
00:42:49.760 --> 00:42:51.760
just don't read it in context. If they would read

713
00:42:51.800 --> 00:42:54.119
it in context, of course they would interpret it the

714
00:42:54.119 --> 00:42:58.920
way I interpret it. Now, it is a rule we

715
00:42:59.079 --> 00:43:02.639
have to look at content text. I do agree with that,

716
00:43:04.559 --> 00:43:10.039
but it doesn't matter. It just doesn't matter. I mean,

717
00:43:10.039 --> 00:43:13.519
I've been in too many philological debates and discussions. It

718
00:43:13.719 --> 00:43:16.719
just really it's just a waste of time. I Look,

719
00:43:16.760 --> 00:43:20.079
you'll have someone who'll go to Ezequel thirty six, say,

720
00:43:20.159 --> 00:43:22.440
we get a new heart, we get a new spirit,

721
00:43:22.840 --> 00:43:24.599
we get a new heart, we get a new spirit.

722
00:43:24.679 --> 00:43:27.000
It's right there in Ezequel thirty six. If you would

723
00:43:27.000 --> 00:43:29.320
just read it in its context, if you'll just read

724
00:43:29.360 --> 00:43:31.320
it in its context. I mean I've heard that a

725
00:43:31.440 --> 00:43:33.360
thousand times. I'm like, well, if I go to Ezequel

726
00:43:33.400 --> 00:43:36.320
thirty six and just read it in its context, I'm

727
00:43:36.360 --> 00:43:40.000
gonna see Israel Israel, Israel, Israel, Israel, Israel, Israel Israel.

728
00:43:40.039 --> 00:43:42.800
Mentioned I forgot how many times we counted it one

729
00:43:42.800 --> 00:43:45.159
time in church, over and over and over again. And

730
00:43:45.199 --> 00:43:47.559
then it says when they get their new heart, Oh,

731
00:43:47.639 --> 00:43:49.480
then they're going to go into the land, I promise

732
00:43:49.519 --> 00:43:53.239
their fathers. If I just read it in context, the

733
00:43:53.280 --> 00:43:55.159
promise of a new heart here is not for you

734
00:43:55.239 --> 00:43:57.760
or for me, It's for Israel, right before they go

735
00:43:57.880 --> 00:44:02.960
into the land. Oh but no, I'll get I'll get

736
00:44:02.960 --> 00:44:05.440
typically more on the reform side. Oh, you just don't

737
00:44:05.480 --> 00:44:08.000
know how to read, and you just don't know, Herman Nudison,

738
00:44:08.199 --> 00:44:11.079
you would just understand the context. You just don't know.

739
00:44:11.239 --> 00:44:14.199
You're you're basically an idiot. We're smart. I'm like, oh,

740
00:44:14.440 --> 00:44:15.840
I could just say you don't know how to read

741
00:44:15.880 --> 00:44:18.360
the Bible. See, I think I'm reading it correctly. They

742
00:44:18.360 --> 00:44:22.360
think they're reading it correctly. So conn I would love

743
00:44:22.440 --> 00:44:26.159
to think that context fixes everything, but it really doesn't.

744
00:44:26.880 --> 00:44:29.679
I wish it did, but it is still a rule.

745
00:44:30.760 --> 00:44:32.599
So we always have to look at the context. What

746
00:44:32.679 --> 00:44:35.079
that's going to actually accomplish, I don't know. I guess

747
00:44:35.079 --> 00:44:37.239
the one thing it would accomplish is if we could

748
00:44:37.239 --> 00:44:45.960
just get everyone to acknowledge the actual context. Maybe. I mean,

749
00:44:46.239 --> 00:44:50.000
if you read Ezequel thirty six, the context is this real?

750
00:44:50.440 --> 00:44:53.159
How can you get around that? If you're reading Jeremiah

751
00:44:53.199 --> 00:44:55.239
was at twenty nine to eleven the plans I have

752
00:44:55.360 --> 00:44:57.199
for you, if you just read the context, you know

753
00:44:57.239 --> 00:44:59.039
those plans are not for you or for me. Those

754
00:44:59.039 --> 00:45:01.719
are for the people coming out Babylonian captivity. Can we

755
00:45:01.760 --> 00:45:07.400
at least acknowledge that I can do all things through Christ,

756
00:45:07.440 --> 00:45:10.800
which strengthened to me. That's not about you dunking a

757
00:45:10.840 --> 00:45:17.519
basketball or running a marathon. Okay, the context is about contentment, right,

758
00:45:19.760 --> 00:45:23.199
So context matters, but in some ways it doesn't matter.

759
00:45:23.199 --> 00:45:26.880
But it is a rule. The rule of literary genre.

760
00:45:27.119 --> 00:45:29.440
I think this is important. I think this one should

761
00:45:29.440 --> 00:45:31.800
be helpful. A lot of times when people argue with me,

762
00:45:31.840 --> 00:45:34.000
I'll be like, well, what's the literary genre of the

763
00:45:34.000 --> 00:45:38.039
book you're quoting from? I don't But you know what,

764
00:45:38.079 --> 00:45:40.360
even if you even if you kind of stump them

765
00:45:40.679 --> 00:45:42.719
or they do a quick Google search and find out

766
00:45:43.159 --> 00:45:46.480
and they don't really know. It doesn't matter. They're still

767
00:45:46.480 --> 00:45:49.119
going to have the interpretation they want. Doesn't really matter.

768
00:45:51.079 --> 00:45:55.519
But rule of genre, rule of figurative language indicators, Now

769
00:45:55.519 --> 00:45:57.000
you think we should be able to go find the

770
00:45:57.000 --> 00:46:01.800
indicators going, hey, come on, that's I think that's an

771
00:46:01.800 --> 00:46:04.320
indicator that we should take this vigatively. Come on, I

772
00:46:04.320 --> 00:46:06.280
think that's an indicator. Don't you think. Don't you think

773
00:46:06.280 --> 00:46:09.760
that's a good indicator. When Jesus says he's bred, I

774
00:46:09.760 --> 00:46:11.760
think that's a pretty good indicator. When it talks about

775
00:46:11.760 --> 00:46:14.679
people's teeth becoming swords and knives, I think that's a

776
00:46:14.679 --> 00:46:19.679
pretty good indicator. The rule of absurdity, when your literal

777
00:46:19.719 --> 00:46:25.000
interpretation seems to become absord absurd, I think that I

778
00:46:25.000 --> 00:46:26.800
think we should be able to determine that. The problem

779
00:46:26.880 --> 00:46:29.000
is a lot of people won't think their interpretation is

780
00:46:29.159 --> 00:46:34.039
absurd even though it clearly seems to be absurd. And

781
00:46:34.079 --> 00:46:37.039
then rule of philological consistency. Now, I think that's a

782
00:46:37.039 --> 00:46:39.239
good point. If you're going to interpret to passage a

783
00:46:39.239 --> 00:46:42.639
certain way, got to make sure that's philologically consistent with

784
00:46:42.679 --> 00:46:49.880
everything else in the Bible. Right, I think that is fair.

785
00:46:50.639 --> 00:46:53.000
So those are some basic rules. And I just wanted

786
00:46:53.039 --> 00:46:57.199
to contrast Proverbs thirty fourteen and John six fifty three,

787
00:46:57.559 --> 00:46:59.840
just because in one sermon we had fifteen to twenty

788
00:46:59.840 --> 00:47:04.239
men of seeing Proverbs thirty fourteen they're literally eating John

789
00:47:04.360 --> 00:47:09.599
six they're not literally eating. And you're like, but it's

790
00:47:09.679 --> 00:47:17.679
the same type of language. Why why Why? Well, because

791
00:47:17.760 --> 00:47:21.880
guess what literally eating the flesh and drinking the blood

792
00:47:21.880 --> 00:47:26.400
of Christ goes against their theology. Having people eating the

793
00:47:26.440 --> 00:47:31.320
poor doesn't impact their theology. And guess what this determines

794
00:47:31.519 --> 00:47:34.039
or just what demonstrates over and over and over. The

795
00:47:34.079 --> 00:47:38.400
Bible is interpreted not based off rules of hermeneutics. The

796
00:47:38.440 --> 00:47:46.119
Bible is interpreted based off the principles of our theological system.

797
00:47:46.360 --> 00:47:49.320
So if you have a certain theological system, you always

798
00:47:49.400 --> 00:47:53.679
interpret the Bible consistent with your theological system. Our theology

799
00:47:53.760 --> 00:47:58.559
does the interpretation, not hermeneutics. And when your theology is

800
00:47:58.599 --> 00:48:02.679
guiding your interpretation and you're not doing Bible study, you're

801
00:48:02.719 --> 00:48:05.719
simply reading the Bible through the lens of your theology,

802
00:48:06.039 --> 00:48:08.880
You've got to take your theological system and burn it

803
00:48:09.280 --> 00:48:12.400
and throw it in the trash. When you study the Bible.

804
00:48:12.440 --> 00:48:14.760
I'm not saying you can't have a theological system, but

805
00:48:14.800 --> 00:48:16.840
you read and study the Bible and you don't care

806
00:48:17.079 --> 00:48:19.880
if it agrees or disagrees with your theological system. You

807
00:48:19.880 --> 00:48:23.280
don't care because you're not loyal to a thiological system.

808
00:48:23.320 --> 00:48:25.880
You're supposed to be loyal to the scriptures. Well, just

809
00:48:25.920 --> 00:48:27.880
what when you do that? Then you take off everyone.

810
00:48:28.039 --> 00:48:30.039
You take off the reform people, you ticked off, the

811
00:48:30.079 --> 00:48:33.440
non reform people, you take off the a millennialist, the premillennialist,

812
00:48:33.599 --> 00:48:36.559
you take off Calvinists. Non can you take off everyone?

813
00:48:37.360 --> 00:48:40.360
Because everybody thinks the Bible should be interpreted according to

814
00:48:40.400 --> 00:48:50.840
their theological system, and it never is that simple. So

815
00:48:50.920 --> 00:48:54.800
you can at least write these down. Rule of context,

816
00:48:54.880 --> 00:48:57.960
which I don't think actually means anything, rule of genre,

817
00:48:58.639 --> 00:49:02.760
rules of figurative language indicators, rule of absurdity, and rule

818
00:49:02.760 --> 00:49:12.800
of philological consistency. Now we haven't really advanced this very far,

819
00:49:12.960 --> 00:49:16.639
but I had to deal with that because we ended

820
00:49:16.679 --> 00:49:21.440
the last the last study with him going off on Catholics,

821
00:49:21.519 --> 00:49:23.599
and it was just seems so absurd to me, like

822
00:49:23.679 --> 00:49:26.079
he didn't even he didn't even register in his mind. Well,

823
00:49:26.119 --> 00:49:28.760
wait a minute, I've been saying all these passages are

824
00:49:29.199 --> 00:49:31.880
literal eating, but now I'm saying that this passage is

825
00:49:31.920 --> 00:49:36.320
not literal eating. Now you notice he didn't read John six.

826
00:49:36.840 --> 00:49:41.679
He just condemned Catholicism, made fun of them, mock them again,

827
00:49:41.760 --> 00:49:44.239
just you know, being very derogatory instead of just speaking.

828
00:49:44.239 --> 00:49:48.400
And you know, I'm more, I don't know reasonable, you know,

829
00:49:50.199 --> 00:49:52.519
I think a more accurate way. He just kind of

830
00:49:52.639 --> 00:49:57.480
used derogatory terms, but he didn't actually deal with the text.

831
00:49:58.079 --> 00:50:00.840
I've got the Catholic Catechism right here. If I pull

832
00:50:00.880 --> 00:50:03.000
it up and look up the section on the Eucharist,

833
00:50:03.119 --> 00:50:10.559
right on transubstantiation, it's going to quote John Siggs. Well,

834
00:50:10.719 --> 00:50:14.000
why wouldn't John six be literal eating? If Proverbs thirty

835
00:50:14.079 --> 00:50:16.840
is literal eating and Psalm fourteen four is literal eating,

836
00:50:16.840 --> 00:50:19.920
Amica three is literal eating. If all these other passes

837
00:50:20.039 --> 00:50:23.519
is are literal eating and using very similar language, then

838
00:50:23.519 --> 00:50:26.000
why wouldn't it just all of a sudden here, Well,

839
00:50:26.039 --> 00:50:35.480
because well, how do we handle that? All? Right? I

840
00:50:35.559 --> 00:50:38.639
know that leaves us with a million questions, but I

841
00:50:38.679 --> 00:50:40.519
wanted to at least get this done. I know it's

842
00:50:40.559 --> 00:50:43.440
not great. I know it's not perfect. I know, there's

843
00:50:44.760 --> 00:50:48.400
I feel like I'm kinda I feel like someone through

844
00:50:48.440 --> 00:50:50.519
me in the ocean, and I'm just trying to keep

845
00:50:50.519 --> 00:50:52.320
my head above water, trying to figure out what to do.

846
00:50:52.360 --> 00:50:54.960
And I'm overwhelmed with the ocean. Right, I'm like, I

847
00:50:54.960 --> 00:50:57.079
don't even know where we begin with all of this, Like,

848
00:50:57.320 --> 00:51:00.800
how did we get there? We were going to listen

849
00:51:00.840 --> 00:51:03.360
to a message on the allegorical method that just completely

850
00:51:03.639 --> 00:51:06.400
didn't even bother to teach us the allegorical method, so

851
00:51:06.440 --> 00:51:09.199
that was frustrating. And then I go to Proverbs thirty, thinking, Okay,

852
00:51:09.199 --> 00:51:11.760
we can escape all of this. We'll just get to

853
00:51:11.880 --> 00:51:14.239
have a good discussion about Proverbs thirty. And the next thing,

854
00:51:14.239 --> 00:51:17.559
you know, we're like people are eating people and I'm like,

855
00:51:17.639 --> 00:51:25.000
what is happening now? What is going on? So we

856
00:51:25.079 --> 00:51:29.039
will work all of this out at some point where

857
00:51:29.119 --> 00:51:31.760
we will do this, I don't know, but we will

858
00:51:31.760 --> 00:51:35.159
find a We're going to keep putting it together until

859
00:51:35.199 --> 00:51:40.159
we find a solution. So all right, thanks for listening. Everyone,

860
00:51:40.159 --> 00:51:42.400
have a great Saturday. God bless