July 28, 2024
Prayer: Jew vs Gentile Pt 2

We continue our look at how the covenants with Israel impacts prayer.
We continue our look at how the covenants with Israel impacts prayer.
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All right, back to some eighty three, at least have
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that ready to go. All right, here is kind of
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where we are for those who weren't here for the
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first hour. All right, we've been working at SSAW eighty three,
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and we came to the realization, or at least I
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pointed it out that psaw Maty three should make everyone
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feel somewhat uncomfortable and struggle with a fact that no
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one ever likes to talk about. The In Psaal eighty three,
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there's at least three passages three verses there that clearly
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indicates that the Psalmist is writing a prayer, at least
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to some level. We could call it a lament, but
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he's writing a prayer asking God to intervene and to
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change and to help them with their circumstances and the
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circumstances they are facing at the time the salm was written,
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as a confederacy of nations is coming against them to
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wipe them off the face of the earth. The Psalmist
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is asking God to not only intervene, but to do
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what destroy their enemies. All right, that's a direct intervention,
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a direction, and actually go against the will of the
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people who are coming to destroy them, So they're asking
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God not to respect the free will of the nations
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coming against them. Right. But the most important thing I
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wanted us to realize is this is a prayer to
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a God and whom they cannot see. And they're praying
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to the very God who, at the bare minimum knew
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this was going to happen and allowed it. And at
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the very most, they're praying to the God who decrete
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it and is goiding and directing it through there his providence.
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So this raises the question and what are they praying for? Correct?
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This brought in the whole concept of prayer. So we
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realize that how we understand prayer should be guided by
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what principle our theology and not guided by our emotions
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and feelings and hopes and desires and fears and anxiety.
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The problem is very few Christians ever pray and accordance
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to their theology. So we looked at specific theologies, we
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looked at the reformed perspective. The reformed perspective would say,
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what about prayer If we're true, being true to our theology,
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that prayer is not asking God to change anything. The
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prayer is simply saying, God, I accept your will and this,
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oh don't. I may not like this, I may wish
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you would do this, but I'm not here to change
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it because I believe your will has been eternally determined
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and that you're guiding it through your providence. And your
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will is what's the key word. What's in the reformed world?
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What do we believe about God's will? Immutable and unchangeable.
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I know that's somewhat redundant, but the idea it's not changeable.
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So I'm not asking you to change anything because you
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can't change anything because your will is immutable, all right,
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So that that would be. But no one whose reform
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prays that way. They pray for God to intervene to
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change something. And now if you're our Minian, you could
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believe that God could possibly change as well. The problem
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with me our Minian perspective is they supposedly believe that
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God that man's will is free. Well, then you can't
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pray for God to do anything because inevitably prayer would
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ultimately go against someone's will. And only that then you
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begin to destroy God's sovereignty. Then you believes don't have
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eternal decrease, then all kinds of things and and logically,
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if you take it to its to its conclusion, our
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Minianism leads to open theism. I mean, it's just the
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problem is most Arminians won't take it to its logical conclusion,
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and if it takes it a lot, you end it
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with open theism, and then you have a God who
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doesn't know. I mean that that becomes major problem. So
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we looked at all of that, right, and so we
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talked about it and we said that that that challenges
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us to consider do we pray in accordance with our theology.
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So you may have thought, well, we were, we should
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be done, we should be done. Well, I grabbed my
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some of my books and I was like, okay, well,
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you know what, the first hour next week, we'll go
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back to the Dividic Covenant because we've been working on
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eschatology and we got to fix that. We got to
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finish that. And as soon as I picked up the
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book and started thinking of the Davidic Covenant, all of
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a sudden, it was like a slap in the face, right,
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and I was like, wait, the Dividic Covenant. Wait, wait
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a minute, wait a minute, wait a minute, wait a minute.
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I got an idea. I got an idea, I think
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I can fix some of this problem. I got an idea,
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and my idea was this, whenever we read in the
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Old Testament about people praying, because when you when you
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go to saw Maty three, you're like, well, wait a minute,
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this prayer doesn't seem to be praying. They're not praying
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in accordance to the Reformed way. This prayer doesn't really
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definitely doesn't fit the Armenian way, because asking God to
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destroy nations, that's not respecting someone's free will. I'm like,
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where do I put Psawn eighty three in line of
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anythiological system? It makes no sense. Now I could just
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leave it, like, well it makes no sense and I
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don't know what to do, but you know, I can
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never leave things alone, right, But then I was like, covenant, covenant,
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And then I came up with a theory. The pray
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of the Old Testament is guided and directed by one thing,
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and that is God's covenant or covenants with Israel. And
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that would mean they can pray far different than I
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can pray, and that their prayers would then actually be
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in accordance with God's decree providence. And what did you say, Diane,
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His will because that will was re build in the covenants.
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So what would israel struggle be in prayer? Their struggle
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in prayer would be they're praying to a God whom
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they cannot see. I mean, in some cases God actually
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manifests themselves in a way they can see, okay, but
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a God in whom they cannot see as they see
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circumstances that goes against the very promises God made to them.
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So all they have to do is now pray, God,
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do what you said you would do. And they and
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they could pray that way and it would make sense.
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We cannot pray that way. So what we have started
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doing my hypotheses is, is then when we look at
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the prayers in the Old Testament, they are God not
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Can't they sound different than the way we pray because
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it's a completely different situation. And this is why the
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keeping the Church in Israel distinct is so important. So
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we started looking at the covenants God made with Israel.
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We had the Abrahamic Covenant, where the Abrahamic Covenant promises blessing,
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right descendants and land. So obviously, if Israel's facing certain things,
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they can pray for God to do something on the
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basis that really the Abrahamic Covenant established them as God's
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chosen people that God may listen, not spiritual promises to
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I mean there may be spiritual aspects to it, but
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very literal practical promises of land of blessing, meaning you
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can't wipe us off the face of the earth because
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you promise us that we're going to be in a land,
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and you promise us that we're You're a peak. So
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they can pray for things for God to intervene practically,
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because God has to preserve them practically. All right, then
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we have the Mosaic Covenant where there's all kinds of
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promises to them. Right. In fact, if you get to
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part of the Mosaic Covenant will also the land Covenant,
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which is in Deuteronomy twenty eight. And God promised blessing
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after blessing on Israel. And those promises are what materialistic
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and physical. I will defeat your enemies, I will bless you,
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I will provide this for you, I will provide this
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for you. I will provide this for you. Well, then
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their prayers can be very much related to those things
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which I can't pray for because those are specific to Israel. Now,
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all that, we have the Dividic Covenant, and then we
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have and this is where we ended the first hour.
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And I can't go back and go through all of these,
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but we'll work on them a little bit more here
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because we're going to kind of circle back around and
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go into more detail. We have the New Covenant, and
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the New Covenant is where things get really irritating, because
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every Christian that you know runs to the New Covenant
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and makes it about them. But the New Covenant is
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about Israel. And the first passage we ended last hour
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looking at is Ezekiel thirty six, Ezequel thirty six. We
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know this is about Israel. So let's just make sure.
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I want you to start in Ezekuel thirty six. Okay,
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this is your task, right, We're gonna do this in
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real time. There are thirty eight verses in chapter thirty
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six of Ezekiel. All right, now, here's what I want
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you to do. Everybody ready, I want you you can
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work together. I want you to go through Ezequel thirty six,
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and I want you to count how many times Israel is
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mentioned in some way, shape or form Ezequel thirty six.
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Your job is to count how many times Israel's mentioned.
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If you want to use electronic device, it's okay. But
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if you want to use it the old fashioned way,
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I don't care. Find the answer, but don't scream it
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out yet when you find it, because I want other
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people to engage in the work to some level. How
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many times is it Israel mentioned in that chapter? How
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many times in some way, shape or form. If it
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mentions Judah, if it mentions anything that would be related
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to Israel, any term not just the word Israel, any
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term that would be like, oh, well, obviously this is Israel.
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Any indicator, any phrase. I know we're gonna come up
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with radically different numbers, but we'll see if we can
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get within the same ballpark. Don't say it out loud
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if you find it, don't just let everyone do their work.
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Give it a couple of minutes, see what we find.
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Keep marking away.
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Now.
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Some people would say this is ridiculous and redundant. Why
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don't you just give them the number? But that doesn't
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accomplish anything. If I just give you the number, Steven's
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counting on his fingers. That's real old school. Sarah's done.
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I'm assuming okay. Sarah thinks he's done. Okay, Okay, Sarah
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has fourteen. That's a lot. Thirty thirty seven verses fourteen times,
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the thirty eight verses fourteen times. I'm horrible at math.
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Someone can tell me that percentage. Okay, I don't know
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what that is, but okay, but still a lot. Anybody
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else get more than fourteen? Okay, that's okay, fifteen, I
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mean you're still right there close. If fourteen fifteen, that's
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I mean, that's okay. If someone comes like, I've got
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forty seven, then we need to talk. Okay, right, I've
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got I've got more than the verse is used. Okay,
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then we would need to talk. Okay, you okay, true, Okay,
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that's true, and you could go back and make it.
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You would have to determine who it's about, and almost
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every single case it's going to be Israel, so you
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could definitely increase it. Okay, Okay, that's that's that's easy. Okay, Now, no,
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that's good though. That's a that's a good argument because
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anyone reading it would have to identify that you and
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if THEU goes back to Israel, then that increases the
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number of times. Okay, nineteen and more, counting more counting
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the use. Oh okay, good, okay, good, all right. So
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I think we put it this way, we're gonna be
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I think probably over twenty I think is where you're
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gonna ultimately get. Yeah, I think you're gonna be over twenty, right,
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and you only have thirty seven verses. Yeah, but that's okay.
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I just want you to see because I don't want
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you to think I'm coming at this from some theological perspective.
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I'm coming at it from just reading comprehension. If I
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go read this chapter and over and over and over,
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it's Israel, Israel, Israel, Israel. The author is making it
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very clear, which if we believe this is written under
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the inspiration of the Holy Spirit, God wants you to
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know this is about Israel. Now, if it's about Israel,
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there are specific promises in this New Covenant that we
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know are not for us, which would dramatically impact how
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they could pray. Let's look again briefly at some of this.
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And the reason I get so ticked off at this
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is every church that you've ever been to and you
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don't believe me, you can go home today. You can
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grab the sermons two point oh app look for sermons
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on Ezekiel thirty six. I challenge you to do it.
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Look up random sermons. Almost ninety nine percent of them
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other than the ones you may find for me. Are
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gonna make this about the church and make it about you.
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You are not here. The you is not you. The
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you is them, and the them is not us. Okay,
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it's them and that them is Israel? All right? Is
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everybody under this is just reading comprehension. One of the
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big I think one of the biggest failures in all
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forms of education, public school, homeschool, Christian school, is that
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we have failed to emphasize reading comprehension and reading analysis.
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Like schooling is so much about just go write a
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report on this, write a paper on this. That doesn't
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accomplish anything. They gather facts and then all you have
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to do is then put those facts down. They can't
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analyze it, they can't critique it, they can't understand it.
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Christianity is the world's worst at this. It just says
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that's bad. No analysis, no critique, no understanding. I don't
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care if you know bad or good. I need you
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to be able to explain and analyze. I don't care
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if you can write a paper. I need you to
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be able to analyze it. I don't care if you
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can tell me dates. I need you to be able
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to So much of education is not about understanding. It's
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about what memorization. Memorize and just throw it up on paper.
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