Davidic Covenant Pt 4

0:00 All right, last two weeks, I think it's been two weeks we have been working on well, it's been longer. Then we took a little break and then we came back to it. We've been dealing with David's the covenant God made with David, or the Dividic Covenant. Now. I listened to last week and it seems like when we were doing review from the week before, there was some some problems or things that may not have been remembered. So I'm going to go through some of this relatively quick. Hopefully we will have at least some of this stuff we've reviewed now for two weeks down on the third week, and then we can try to finish this up. But the main passage of scripture for God's Covenant with David, if everyone remembers, is Second Samuel, chapter seven, verses twelve through sixteen. Second Samuel, Chapter twelve versus Second Samuel, Chapter seven, verses twelve through sixteen. So if you want to make sure you have that open so that you can make reference to it. Remember, David desired to build a temple for the Lord to replace the temporary tent like tabernacle, since David himself lived in a House of Cedar. It seemed only fitting that there'll be a more permanent building for the worship of God. But God revealed to Nathan the prophet that he had something far greater in mind for David, and that revelation is the Davidic Covenant.

1:22 Remember the way Ryory put it. I talked about this. The last two weeks that it's very interesting that the way Ryri describes it as, Hey, David wanted to do this, but God had something. Greater for David. Because the way most preachers handle it is David wanted to do it, but because of David's sin, David wasn't allowed to do it, right, And so, and we talked about some of the problems with that perspective because people will say, well, David was facing consequences, and we'll look, We'll wait a minute, and then that will extrapolate from that and then try to implement, you know, consequences on other people. And a couple of issues with it. First, David wasn't allowed to build the temple. And if you say it's because of sin, who did get to build the temple?

2:09 Okay? Right? Who had far greater sin? Right, at least numerically speaking, right, and not only that David is given. If the consequences are so bad that David can't build the temple, you think, then God wouldn't have used David to do what write scripture or here the novel idea, would not have made the covenant with him because Solomon built the temple, and what happened to that temple it was destroyed. What happened to the covenant God made with David, it's forever right. So clearly David gets the better end of the deal from a human perspective. Okay, So so just keep that in mind. We spend a lot of time with that.

2:49 Now, say again, Second Samuel seven twelve through sixteen, we looked at the promises related to David. Two main promises related to David. You can look at. Verse twelve and verse sixteen for these two promises. What was the first promise to David Second Samuel seven to twelve. Yeah, he would have a son who would succeed him. So we called this promise the promise of descendants. He would have a son who would succeed him and establish his kingdom. That's the second Samuel seven to twelve. Second, All right, yes, that's the kingdom, David's house, throne and kingdom would be established and what's the. Key word, forever? However, the covenant did not guarantee.

3:32 Uninterrupted rule by David's family, though it did promise the right to rule would have remained with David's dynasty. The Babyloni kept the captivity did of course interrupt the Davidic rule. But still it's a promise for ever, all right. So those were the promises related to David. Now this is where we had a little problem last week, the promises related to Solomon. All right. Look at verse thirteen, the first part of verse thirteen, Second Samuel seven, Verse. Thirteen, the very first part of it. What does it say? What's the promise here? Okay? And who is that referencing that Solomon rather than David would build the temple?

4:17 All right? So the first promise related to Solomon is the temple right thirteen B or the second part of verse thirteen, all right, the throne of Solomon's kingdom would be established forever. Please note that forever forever as it relates to the kingdom, not to the temple, but as it relates to the kingdom. There was a forever aspect then verses fourteen through fifteen. Okay, well continue verse fourteen fifteen. Yeah, he will be chasing for his sins, but not deposed. Right, everybody see that, So that's.

4:59 Already anticipated the Solomon would commit sin. Right, So meaning God is establishing a covenant with people who are sinners and he already knows they're going to sin. Now, remember this leads to a lot of philological discussion. I don't want to I don't want to get too sidetracked because I want to finish the dividic covenant today. Just remember number one. If God makes a covenant with anyone, what is absolutely guaranteed is going to happen with the people who mix a covenant with they will sin. If God supposedly chooses someone for salvation, what is absolutely guaranteed about the people he chooses for salvation? They're going to still sin. Right.

5:39 If God chooses a nation, what is absolutely guaranteed about the nation he chooses, they're sin If he chooses someone for ministry. What is absolutely guaranteed will happen? They're going to sin? Right? Because sin is. Universal, it is perpetual, it is constant, it is frequent, it is it's just a reality and now and so then the question would then the obvious question would be could God fix that? Yeah? What could he do? Well? He could remove he can. First, he could remove the sinful nature. Okay, yeah, he could do that, right And a lot of times Christians talk like he does, but he doesn't. Right now.

6:25 That raises all kinds of philological questions. Why then does he not remove the sinful nature? I don't know. In fact, his real way of solving the problem, at least on this on earth, in this life, is to do wide, not to remove the sinful nature, but to impute righteousness to sinners who still sin, which is a convoluted like from a human perspective. Even Christians struggle with that. We don't like that concept, right, we don't like that concept. We want we want that. This week on the Do What No, Well, even. Christians have a hard time wrapping their mind around it because even as much as they claim they believe in imputed righteousness, they don't like it.

7:09 This week, the last couple of days on the podcast. It's all been about Charles Finny, Charles Finny, Charles Finny, Charles Finny, Charles Finny, Charles Finny and Charles Finny. You know, many churches, whether they like it or not, they've been influenced with Finny's ideas about revival. Well, Charles Finny was a lost man. Charles Finny is in hell. Charles Finny was a heretic. Charles Finny. There was nothing Christian about Charles Finny. I mean, his theology is so abhorrent it's not even funny. He did not believe in substitutionary atonement, did not believe in penal substitution, did not believe in salvation by an imputed righteousness with a full blown Pallagian. I could go on and on and on and on and on. Okay, so he was a mess. Right. However, churches everywhere you know, are influenced by his thinking when it comes to revival. Now here's what's the weird thing is many people, in fact, I've been listening to sermons all this week on Finny, and they will condemn Finny.

8:01 Outright, that is, theology is bad. But then when they start talking about salvation, they will sound like Finny. Because Finny basically believe unless you basically stop sinning, you're not saved. You have to keep the law in order to be saved. Well, the preachers will say, what, you don't have to keep the law in order to be saved, but you will basically keep the law if you are saved, meaning you have to keep the law in order to be saved. And well that almost. Requires that's the same thing, right, yeah, exactly. Well that's pretty much Christianity today. And if you call that into question, then you'll be labeled the heretic. It's like that's the problem.

8:43 So it's very important to understand how these things can play out. God chose people who were what sinners. He knew they were going to sin, yet he still made the promise with them because the promise was based on what God's character, God's faithfulness, not man's. God does not save us. Everyone takes the idea that He's gonna save us to make us something. He saves us as really a trophy of what. His grace, not so much his transformative power, because the transformative power is seen where and glorification. Now everyone thinks it's seen now, but every what you know, Ah, we can get into a whole discussion there, but just remember verses fourteen and fifteen. God knows Solomon's going to sin.

9:39 Punishment is spoken of. But what will not happen? He will not be deposed? Right, you're right? Remember that? Okay? All right? Then, so does that get everything and concept? We got all of that, all right? Great? Now we started looking at Old Testament confirmation of the covenant, all right. Now, there were a number of psalms given. Sometimes these are referred to as basically the way ry Rey puts it, all Old Testament passages that describe the Messiah as king and his coming kingdom confirm the promises of. The Dividic Covenant. All the royal psalms, for example, give more information about the devidic kingdom. Now he gives a list of these royal psalms. I'm gonna argue, if you look at some of them, some of them I don't feel.

10:29 I don't really know what he's using them for. Which psalm did we. Look at eighty nine? So let's go to Psalm eighty nine. We will look at this one, Psalm eighty nine, because this one had the greatest potential of giving us some things, right, Psalm eighty nine, tell me when you're there, all right? Sam eighty nine Verse three is where we started, right, and it says I have made a covenant with my chosen I have sworn to my servant David. So we now we know who the chosen one is. It's David, right now. It is David, chosen because he's more godly than everyone else. No, he's chosen because God decided to choose him. Right.

11:15 Did he know David would do all the things David did? Yes? All right, your seed, I will establish verse four forever and build upon your throne to all generations. All right, So there's this promise. Now we could continue reading. Look down to verse Rari wants us to look at Versus starting in verse nineteen. All right, verse nineteen. Are we there? Okay? Then you spoke in a vision to your holy One and said, I have given help to one who is mighty. I've exalted one chosen from the people. I have found my servant David. So once again this is about the dividic covenant, right all right. With my holy oil, I have anointed him with whom my hands shall be established.

12:11 My arm shall strengthen him. The enemy shall not outwit him, nor the son of wickedness afflict him. I will beat down the foes before his face, and plague those who hate him. Now before we go on, Remember we had a big discussion about this. When we talk about pray. Right in the Old Testament, the prayers that are recorded are typically are almost all of them are prayers of whom Jewish people, people who are part of Israel. Yes. And remember in these covenants are there not very specific promises made to Israel. Yes, And in any cases those promises involve what type of things land, provision, protection, and the destruction of their enemies. So if they pray in that line or that type of prayer, they are not praying in a way that would violate God's sovereignty or will.

13:15 It would be perfectly. They're praying in accordance to what has been revealed. And remember we cannot do what take our concepts of prayer from that, because those covenants. Are not made with us. All right, Remember we made I made a big deal out of that. Okay, all right, look and then continue reading verse twenty four. But my faithfulness and my mercy shall be with him? All right? What two things are going to be with David? Who's faithfulness, God's faithfulness and God's mercy. What do we all need God's faithfulness because we tend to be unfaithful, And what else do we need mercy?

14:00 Because we all constantly do what sin all right? And my name his horn shall be exalted. Also I will set. His hand over the sea, his right hand over the rivers. He shall cry to me, you are. My Father, my God, and the rock of my salvation. I will make him my first born, the highest of the kings of the earth. My mercy I will keep for him forever, and my covenant shall stand firm with him his seat. Also I will make to endure forever, and his throne. As the days of heaven. Those are very strong words. Are they not. Continue reading verse thirty If his son's forsake my law and do not walk in my judgments, if they break my statutes and do not keep my commandments, then I will punish their transgression with the rod, and their iniquity with stripes.

14:50 Nevertheless, my loving kindness I will not thirty three. Nevertheless, my loving kindness I will not utterly take from him. Now, why is it verse thirty three so critical to the dividic covenant? Sin will not do what sin will not throw away the covenant. It does not do what it does not discontinue the Covenant. It does not remove the covenant. Now, why is this so important eschatology?

15:39 Right? Because the dividic Covenant has a lot to do with Israel, do we yes correct? Right now? That means whenever we have this language that you can't come along and say, well, Israel didn't keep the covenant, so therefore what God has done with Israel and replaced it with the Church, we cannot say that. We cannot do. That because God's promise for the Covenant is even if they sin, He's going to do what He's going to remain faithful. Again, look at verse thirty three is key. Nevertheless, my loving kindness, I will not utterly take from him, nor allow my faithfulness to. Fail my covenant. Verse thirty four.

16:24 God will not violate as covenant. Okay, do you see that my covenant? I will not break nor alter the word that has gone out of my lips. It doesn't matter what Israel does. God is not going to do that. Verse thirty five. Once I have sworn by my holiness, I will not lie to David. His seed shall endure forever, his throne as the sun before me. It shall be established forever like the moon, even like the faithful witness in the sky. Now, what does verse thirty seven sound very similar to verse thirty seven? Should should remind you of a very important section involved in another covenant, the Jeremiah thirty one. Everybody look at Jeremiah thirty one and find that the verses that sound similar to that. They're not exact, but there is a similarity. There's a connection. Jeremiah thirty one. He's going to make a new covenant. I like the covenants I'm met with your father, the covenants made with the House of Israel and the House of Judah.

17:38 And then he talks about does he not talk about sun, moon, stars. Verse thirty five? What does he says? All right, so kiss what as long as the sun, moon and stars are there? Israel is a nation before God. Now why is that important? Because you could have said, well, Israel was they didn't exist, but they still existed where.

18:23 Before God. And God made a promise with them that he. Would do what. Restore them, bring them back, make a new covenant with them, give them the land, and give them the promises. So therefore that promise the sun, moon and stars is a constant reminder of what Israel is still a nation before God. So you can't just. Say no, no, that that's referring to the Church. No, it's referring to Israel. The same kind of language is there now? Ryrie says this Psalm eighty nine, which we've just read, provides strong confirmation of the immutability of the Covenant.

19:04 It seems also as if God was anticipating Listen, this is how Aari puts it. It seems as if God was anticipating the all millennial claim that the Kingdom promise should be spiritualized into the Church when he said that even though chastisement for sin would come, the Covenant would not be broken or altered. It's like God was already The all millennial argument doesn't work. Saw eighty nine makes it very clear. That even if sin occurs, what is God not going to do? Not going to break the Covenant. So it's made. It's made with David and all those promises that relate to the nation of Israel itself.

19:45 Right, Does that make sense? All? Right? I cannot stress that enough. God was anticipating the a millennial claim that the Kingdom promise would be spiritualized into the Church when he said that even though chastisement for sin would come. The Covenant would not be broken or altered. God already knew the argument was coming, and he already provided the scripture. There a number of passages and Isaiah also predict and describe the visible earthly kingdom promised in the Dividic Covenant. Isaiah predicted the reign of Messiah on the throne of David in over his kingdom. Look at Isaiah chapter nine, verse seven. Tell me what you find. There's a lot of scripture here, So we're going to be looking at a lot. Look at Isaiah chapter nine, verse seven. We'll start in verse six. We know this passage right, very famous passage Isaiah nine to six. For unto us, a child is born, unto us, a son is given. And what's going to happen. The government will be upon his shoulder, and his name will be called wonderful counselor mighty God. Next verse everylast thing, father, or the rest of the verse Prince of peace. And they look at verse seven of the increase of his government and peace.

21:14 There will be no end upon the throne. Of David and over his kingdom to order it, establish it with justice from justice. From that time forward even forever. The zill of the Lord of Host will perform this. Now, what are your options with that verse? The first let's do this. How would you prove Isaiah nine, six and seven is about Christ? That's the first thing. How would you prove it's about Christ? That's the first challenge. How would you prove it? Nobody has an idea how you would prove that's about Christ? Okay, yeah, find me a New Testament reference where it's clearly about Jesus.

22:02 It's got to be either in Matthew. Or Luke, right. I bet you has something to do with. The birth narratives, right, Okay, I mean we quote these every Christmas time? Right, So I bet you that puts you somewhere between Matthew one and three and Luke one and three. I'm just guessing. If your Bibles have cross references, then I'm assuming that provide you a cross reference right to the cross reference?

23:07 How about Luke one? Maybe thirty two to thirty three? What does it say? Okay, that's pretty That may not be perfect, but that's pretty close. Would you not agree? Okay? I think that's pretty I mean we could probably maybe find a couple of others, but I think. That's about as close as you can get. So Luke one thirty two through thirty three should get us pretty. Close to there, right. Right. How about Luke two eleven. I'm just looking at Luke okay, right, not exactly, but there's a child will be born.

23:55 Get us somewhat close to. That, right, Okay, Yeah, I think that gets us close. I've got some more cross references here, but I think that gets us close. So the New what we need to establish is that the New Testament clearly would say Isaiah nine six and seven is about Jesus. Can we can we agree to that? All right? So then we everyone should agree. A millennialist pre millennialist, No, no, millennialist, it doesn't matter what you know, well, that would be an amillennialist, post millennial It doesn't matter who. Everyone can agree that Isaiah nine six through seven is a prophecy about Jesus. Can we say amen? Amen? Okay? Right, then, So when we see these phrases and the government will be upon his shoulder, see that in verse six, and then in verse seven where it says of the increase of his government and peace, there will be no end upon the throne of David and over his kingdom, to order it and establish it. Those phrases, you've got two two options. What are your two options? And how to interpret those promises, those prophecies.

25:07 You've got two options. Okay, you either make it somehow this deals with the Church. I'm gonna I'll give you three options. The church, right, Well, you're kind of I mean, the Church is literal, but you're you're replacing Israel and you're making it. About the Church. Two, you could say, well, this only refers to a spiritual kingdom. He's going to rule and reign over a spiritual kingdom. Or Three you have to acknowledge, well, however, he's ruling and reigning over a spiritual kingdom, this is also speaking of a literal kingdom right over a literal kingdom. And if it's speaking over a literal kingdom, then what are your options with it? If it's speaking of a literal kingdom, what are your options?

25:58 Okay? Well, well, if it's a literal kingdom, we know it's not now we know did it happen in the first coming? No? Is that happening now? No? So therefore, if it's a literal kingdom, it's got to happen in the future, all right, so just make it just just make it very It's just it's it's we have to understand you're only limited with a certain number of options. There, we know that didn't happen. Literally right now. We can say this, how did the Jews at the. Time of Jesus understand the promise literal? In fact, they were looking for him to stout set up the kingdom? Then, now, where is the most important passage on this entire discussion? Is there a passage of scripture that would clearly indicate Jesus didn't see the church as a fulfillment, he didn't see a spiritual kingdom as a fulfillment.

26:47 He seemed to indicate that. There he put it this way, he has a perfect opportunity to stop all of the debate, but he does not. Where is that famous passage where Jesus has a great opportunity to fix all of this and he doesn't fix it. The Book of Acts. Look in the very first part of the Book of Acts, right before he ascends to the Father, he's asked a very specific question by his disciples. And what do the disciples ask Jesus that would relate to Isaiah nine six and seven. At this time, will you restore the kingdom of Israel? Now, has Jesus already talked about a spiritual kingdom in the gospels?

27:38 Yes, that, so Jesus could say, wait. Wait, wait, wait, the kingdom has already been restored. It's a spiritual kingdom. But he doesn't say that. Does he say, hey, guys, guys, guys, there's no more kingdom. There's the church which is getting ready to be established. He doesn't say that. In fact, what is his exact words? It is not for you to know. He doesn't say it's never going to happen. This would be the time to stop it, right What does he say? It's not for you to know the time or the dates.

28:21 But does he tell them, what but the Holy Ghost is gonna come upon you. You should be my witnesses where Jerusalem? All right? So he does not in any way he could fix the whole debate, right there? Could he not? That is Acts chapter one, what verses six and seven and Isaiah nine. You should have a cross reference to Acts chapter one, six and seven. So when it says that his government that his kingdom, you know it's clearly an earthly kingdom. The disciples knew it was an earthly kingdom. Even after all. Of Jesus preaching right before he has sins, they're asking what where is it? And Jesus does not say, guys, stop worrying about.

29:07 No, No, he just says, it's not you don't you know? It's not for you to know the time or the season, or the date or exactly. However, depending on your translation, does everyone see that I cannot I can't look of everything we've talked about. When it comes to the covenants. That verse and Acts chapter one, those two verses are critical. It stops the whole argument. There shouldn't even be an argument anymore. The fact that there's still an argument means that even. A verse like that doesn't solve the philological disputes. Anyone have any questions about that?

29:48 Yes, no, everyone understands the significance of it. Right, What is Isaiah nine to seven indicate? Everyone? Go to Isaiah nine to seven, just just just quote the verse. What does it indicate? A child is coming? Government will be on his shoulders, and in verse there's gonna be and there's gonna be no end to his government. Right, He's gonna reign onto David's throne. There's gonna be a kingdom, there's gonna be.

30:28 A government, there's gonna be a kingdom, and there's gonna be a throne. Everybody see that. So that child who Isaiah is promising, which is Jesus, is going to be ultimately the fulfillment of the Dividic covenant because he's going. To rule and reign on David's throne. He is of the seed of David, right, he comes from the Davidic line, and his throne will reign and rule forever. And has he established that literal kingdom, throne and government. No, he has not. And when the and how do we know it's literal? Even the disciples understood it to be literal. And when the disciples said, is it now? What did Jesus say, It's not for you to know. He does not say it's not going to happen.

31:12 He could have solved all the philological dispute right there. Does everyone understand the significance of that? Yes? Okay, Now look at Isaiah chapter eleven. Look at Isaiah chapter eleven. This is taking longer than I anticipated. It always does. Still, we still got plenty of time, right, We've got well, I mean. Yeah, this this text. There are so many scripture passages here. Clearly Rory wants to make a huge deal out of this. All right, look at Isaiah eleven. I'm gonna we're gonna have to read these. So some of these I just like you to look up for. Well, hang on, let's not jump, let's not let's not read into it yet.

31:58 Okay, all right, Isaiah eleven. Maybe the whole chapter, all right, Maybe he wants to read the whole chapter here. Wow, Okay, this may take us forever. All right, let's at least start working through it. And see, I thought he wanted us to read verses, but no, he wants us to read entire chapters here. So this may take a while. So but let's go through these as quickly as we can, all right. The first one is chapter eleven. All right, let's see what we can find here. Verse one, There shall come from a rod. There shall come forth a rod from the stem of Jesse, and a branch shall grow out of his roots. The spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the.

32:49 Fear of the Lord. All Right, that's Isaiah eleven, verses. One through two. Right, how do we know who this is referencing? Yeah, but how do we know who it's referencing? Well, what's always the go to way to answer that? Okay, is there does the New Testament quote Isaiah eleven one through two? That's always the right The answer is is there a cross reference? Is? Okay? Look at it and see. Tell me what you find.

33:50 See what cross references you can find? Tell me what you find. Alright? How about Acts thirteen? What do you see in Acts thirteen? Maybe verse twenty three possibly. I'm not saying it's it's there. I'm just throwing out options to get you looking.

34:34 I think twenty three maybe, what does it say. And whatever? Yeah, I don't think that's a cross reference to Isaiah eleven one. That goes back to Isaiah. That goes back to Isaiah nine. That's a great one for Isaiah nine.

35:21 How about the axe one? Was there anything in Acts thirteen? How about see twenty three? Possibly? Okay, that's that's kind of. I mean, it's not perfect, but it does say a shoot will spring from the stem of Jesse. That seems to be that that's going back demonstrating who's gonna come from that Jesus. Right, that seems to make it very.

36:03 Clear, correct, all right, It doesn't use the same language, but it's very similar. It's getting us to the basic facts we can we agree to that, right, It connects jesse to David. To Jesus, which this is what Isaiah eleven is referring to. All right, does that work? Ever? Weld feel halfway okay with that as at least a possible connection. I mean, we could do more work, but I think that gets us close, right, all right? Now, the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of. The fear of the Lord. All right, What do we have in the New Testament that would say the spirit of the Lord was upon Jesus?

36:53 How about Matthew three p's sixteen. Tell me what you find there? Maybe before Matthew three sixteen. I don't know if that Matthew three sixteen will actually work, but we'll try it. Now. Now it's the baptism, and then what descends upon Jesus the Holy Spirit? Does it not? Okay? So the Holy Spirit was upon him, right. Okay, So there's the there's Matthew three sixteen. How about John one thirty two?

37:44 Not in John? The baptism is not recorded in John, is it? I mean? I could be wrong John one thirty. Two, John, Okay, it's not recording the baptism, but it's John's testimony that what happened, the spirit came upon Jesus. I can give you more verses if you need them, all right, So what can we say that we have acts to connect Jesse to David to Jesus. There's Isaiah eleven one. There shall come from a rod from the stem of Jesse, and a branch shall grow out of the roots. Now, the term branch is a term for the Messiah. I could prove that, if I need to, the spirit of the Lord shall come upon him. Clearly the New Testament identifies that. So can we say with some surety that with some certainty that Isaiah eleven one two is referring to Jesus.

38:39 All right? Now, once we know it's referring to Jesus, now what do we do? What is it going to say about Jesus? Starting in verse three followed and follow carefully? Why I'm spending so much time on this. Are you ready? Are you ready? His delight is in the fear of the Lord. He shall not judge by the side of his eyes, nor decide by the hearing of his ears. Okay, now that means he's judging something deeper than external. He's going to the heart. Jesus clearly makes that obvious in the Bible. But with righteousness he shall judge the poor, decide with equity the milk of the earth. Now look at the next part. What shall he do? He shall strike the earth with a rod of his mouth, and with this breath of his lips he shall slay the wicked.

39:24 Righteousness shall be the. Belt of his loins, and faithfulness the belt of his waist. Now, wait a minute. Did that happen in the first Coming? So we'll spiritualize that and said that happened through his preachy, and that this is figurative. But what does that verse sound like? What does that sound like? Revelation what nineteen? Everybody go to Revelation nineteen and see if that sounds very similar to the language. Find the things in Revelation nineteen. This sounds like Isaiah there, Revelation nineteen.

40:05 I know this can be tedious. But this is the only way to do this properly. Okay. I could just sit here and just read off the connections to you, but then that doesn't do you of any value because you'll forget it five minutes from now. But hopefully when you're looking it up yourself, you'll remember it for ten minutes. That's somewhat of a joke. But yeah, Revelation nineteen. Okay, okay. And does it say anything about a name or any of his clothing or anything. There shall smite the nations?

41:02 Okay? Right that Isaiah says, strike the earth with the rod of his mouth. Okay, Now you can say, well, it says a sword. It's different. So it's giving a very similar idea. Right, with his breath of his lips, he shall slay the wicked? Do people die? Are people slayed? Yes? All right? Righteousness shall be the belt of his loins, and faithfulness the belt of his way. Was I don't know if it refers to him as righteous or faithful. There, I don't know if it refers to him as righteous or faithful. And Revelation and Isaiah. Says, right, okay, righteousness he judges. Okay, does anything about faithful. I don't think it does.

41:42 There we go, all right, ladies and gentlemen, there we have it. Okay, So now what why is this significant? We've established that this is Jesus, and now we're establishing these are things he did not do in his first coming. But revelation does what seem to describe that that's what he's going to do and his second coming, and so therefore we know we're onto something. Okay, Now look at verse six. After this destruction? What does verse six say in Isaiah eleven? The wolves shall dwell with the lamb? What else shall happen? The leopard will lie down with the young goat the calf, and the young lion and the fattling together, and a little child shall lead them.

42:30 The cow and the bear shall graze. Their young ones shall lie down together, and the lions shall eat straw. Like the ox. Something absolutely transformative is going to happen in six and seven. That's not in the church, ladies and gentlemen, that's not describing the church. The church is filled with what fighting arguing enemies. That's not the case. So but this seems to occur when when does verse six and seven seem to occur, or yes, when is very six, seven and eight seem to occur right after Jesus comes back. What happens in Revelation after nineteen? What happens in chapter twenty oh we have the establishment of the millennial kingdom, where he rules and reigns for one thousand years. Continue reading in Isaiah eleven, what's gonna happen?

43:21 In verse eight? The nursing child shall play by the cobras hole, and the wing child shall put his hand in the viper's den, and they shall not hurt nor destroy. And all my holy mountain, for the earth shall be full of the knowledge of the Lord, as the waters cover the sea. That did not happen in the first Coming, and that has nothing to do with the church. That is a reference to the second Coming. When what is established the Davidic kingdom is now ruling irreny. What happens in. Verse ten, Jesse, Oh, in that day there shall be a root of Jesse.

44:04 Who's the root of Jesse? It goes from David to Jesus right, who shall stand as a banner to the people. For the gentile she'll seek him, and his resting place shall be glorious. It shall come to pass in that day that the Lord shall set his hand again the second time to recover. The remnant of his people. Who is that referencing Israel? And does he name actual places Assyria, Egypt, Pathross depending on your translation, cush Ilum, Shinar hey Moth, and the islands of the sea.

44:48 So get what else is going to happen after God destroys all the enemies, which is Revelation nineteen, There's gonna be a complete transformation of everything. Who's gonna stand as a banner for all people the root of Jesse which Jesus. And then what's going to happen? The Lord is going to recover all of his people. And then look at verse twelve. He will set up a banner for the nations, and will assemble the outcast of Israel and gather together the dispersed of Judah, from where the corners of the earth. Also the envy of Ephriam shall depart, and the adversaries. Of Judas shall be cut off. Ephriam shall not envy Judah, and Judas shall not harass Ephriam. But they shall fly down upon the shoulders of the Philistines towards the west. Together they shall plunder the people of the east. They shall lay their land of Edom and Moab, and the people of Ammon shall obey them.

45:37 The Lord will utterly destroy the tongue of the Sea of Egypt with his mighty hand. He will shake his fist over the river and strike it in the seven streams, and make men cross over dry shod. There will be a highway for the remnant of his people who will be left from Assyria, as as it was for Israel in that day that came from the. Land of Egypt. Simply put, what is God going to do. He's going to. Recover his people and they're going to flow in like on a highway directly back to Israel. And then who will be ruling and reigning the root of Jesse. That is all promise, and that's all part of the Dividic Covenant, And when will it be fulfilled? The only place we can find it in the Bible is don't tell me the church. That does not describe the Church in any way, shape or form. I don't care what Matthew Henry has to say. Where does that happen in Revelation nineteen and twenty?

46:25 What happens in nineteen he destroys the enemies. What happens in twenty he establishes wide a thousand year reign. What happens to Satan during that thousand year reign? He's bound and all the promises. To Israel are fulfilled? Right? You see how important Isaiah eleven is to the entire system of eschatology. All right, but Ryery's not done. He wants us to go to Isaiah twenty four. He wants us to read like large portions of Isaiah. But see, if I just give you the reference. What Let's be honest, if I just give you the reference, what would you do?

47:07 You would write it down and be in your notes, and you probably would never go home and read it. So that's why we have to do it in church. Okay. So I know it's two long chapters, and we'll try to go through these quickly. We got Isaiah twenty four and twenty five. This is a lot of verses, Okay, so we'll go through it quickly and see what we can find. All right, maybe it will be significant, maybe it will not. All right, everybody ready, all right, let's start in verse twenty four, verse one, right, Isaiah twenty four, Chapter twenty four verse one. Behold, the Lord makes the earth empty and. Makes it waste, distorts its surface, scatter abroad its inhabitants. It shall be as with people, so with the priests, as with the servants, so with the master, as with the maids, so with the mistress, as with the buyers, with the seller, as with the lenders, with the burrows, with the creditor, to with the debtor. The land shall be entirely emptied and utterly plundered.

47:58 For the Lord has spoken his word. Okay, if something sounds significant, it's going to happen here, right, What exactly it's referring to? Let's continue. The Earth mourns and fades away. The world languishes and fades away. The haughty people of the earth languish. The earth also is defiled under its inhabitants because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore, the curse has devoured the earth, and those who dwell in it are desolate. Therefore the inhabitants of the earth are burned, and few men are left. This is speaking of some absolutely catastrophic judgment. Does that not what it sounds like? I think? So? The new wine fails, the vine languishes, all the merry hearted side, the mirth of the tempering ceases, the noise of the jubilant ends, the joy of heart ceases.

48:43 They shall not, I mean, you. Can just everything sounds like a total, complete destruction and judgment. Does that sound fair? Is a good way of describing it. What happens in verse fourteen. They shall lift up their voice. They shall sing for the majesty of the Lord. They shall cry aloud from the sea. Therefore glorify the Lord and the dawning night, the name of the name of the Lord, God of Israel, and the coastlines of the sea, from the ends of the earth. And we have heard songs glory, be glory to the righteous. But I said, I am ruined, ruined, woe to me. The treacherous dealers have dealt treacherously. Indeed, the treacherous dealers have dealt very treacherously.

49:26 Fear and the pit and the snare or upon you, or inhabitants of the earth. And it shall be those who flee from the noise of fear shall fall into the pit. And he who comes upon the midst of the pit shall be caught in the snare for the windows from when not high or open, and the foundations of the earth are shaken. The earth is violently broken, the earth is split open. I mean, all of that it just sounds horrible, does it not? All? Right? Look at verse twenty one, punishment on the high ones, there will be gathered together verse twenty two, they will be shut up in the prison. The moon will be disgrace, the Sun will be ashamed. The Lord of Host will rain on Mount Zion, on Jerusalem, and before his elders graciously, so you have a little bit of hope at the end, right the end, who's going to be raining?

50:16 The fear of the Lord of Host will rain, The God of Host will rain. Okay, but before that, all that destruction, what does all of that sound like? Before you get to verse twenty three. Sounds a lot of luck? What you read in Revelation oh well, even before Revelation nineteen. I mean, you're losing a large portion of the earth in those passages, are you not? People are being slaughtered, people are being killed by the plagues, right, I mean, it's just massive destruction. Is it not? What things happen to the moon and the sun, right, all that stuff happens. Okay, so that sounds like a lot of that. Now what happens in verse twenty five or verse twenty five, Chapter twenty five?

51:02 Oh Lord, you are my God. I will exalt you. I will praise your name, for you have done wonderful things. Your counsels of old are faithful and true. That sounds very different than twenty four? Does it not. Sounds very different than twenty four? Yeah, twenty four is all about judgment. We get a little hope at the end of twenty three, and all of a sudden twenty five breaks out into what. Praise right? For you have made a city a ruin, a forified city, a ruin, a palace of a palace of foreigners, to be a city no more. It will never be rebuilt. Therefore, the strong people will glorify you. The city of the terrible nations will fear you. For you have been a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shade from the heat from the blast of the terrible ones, as a storm against the wall. You will reduce the noise of aliens, as heat in the dry place, as heat in the shadow of a cloud. The song of the terrible ones will be diminished once again. It's praising God for what. All of this destruction is coming on some people, but it's obviously not coming upon whom the people doing the praise. Right, and I think Israel would be make the most sense. Obviously here this is not the church.

52:15 And in this mountain? What mountain is that? Mostly referring to probably Mount Zion, right, probably we say Jerusalem. Correct. The Lord of. Hosts will make for all people a feast of choice pieces, a feast of wine on the lees, of fat things ofmorrow, of well refined wines on the leaves. He will destroy on this mountain the surface of the covering cast overall people, and the veil that has spread over all nations. He's going to remove a veil. Okay. He will swallow up death forever, and the Lord will wipe away tears from all faces. Okay, Now does verse eight sound familiar?

52:58 Well? Maybe one grin day is fifteen definitely talks about death. Where is thy sting? But that's you should lead you to a different place, revelation. Okay, go, you'll find it in revelation. Yeah. Is it twenty? Is it twenty one, tell me where is where it is? Find it? Twenty one four? Literally, that's Isaiah.

53:45 Twenty five eight, Ladies and jaid, that's literally Isaiah twenty five eight. All right, Now, what would be the question? Now, if you're dealing with our millennialists, they've already spiritualized passage after passage after passage said it's not Israel, said it's the Church. Well, then what would be the question that would have for a non millennialist. Is Isaiah twenty five to eight literal? And what would be the answer? Yes, Well, if that's literal, the rest of it has to be literal or I don't even know how to read the Bible? Right? And it will be said in that day, Behold, this is our God. We have waited for him, and he will save us. This is the Lord we have waited for him, and he will be glad and rejoice in his salvation. Now, remember, Isaiah is written to whom Who is Isaiah too?

54:34 Look at go to Isaiah verse one, chapter one, verse one. This is to Israel and Judah. There's no question who this is? Two? Right? So then these why are these promises? Because what was Israel facing at that time? Historically judgment, right, judgment, destruction? And what can that make them feel like? God has forgotten, God has abandoned? What is God's promise? Over and over and over, I have made a covenant.

55:14 I will keep that covenant even if you are unfaithful. And how does this promise? How do all these promises manifest themselves? And Revelation nineteen. Twenty and twenty one, where you have the destruction of everyone, the establishment of a kingdom Israel being returned, and then everything being made right? All right, look at verse nine, and it will be said in that day, behold, this is our God. We have waited for him, and he will save us. See. And that day you're gonna say, this is our God. We have waited for him. Have they been waiting? Yeah, but they've been waiting. They're still waiting. Right, this is the Lord. We have waited for him. We will be glad and rejoice in his south. From on this mountain the hand of the Lord will rest.

56:03 Moabs shall be trampled down under him, as straw is trampled down from the refuse heap. He will spread out his hands in their midst. As a swimmer reaches out to swim, he will bring down their pride together with trickery of their hand, the fortress, of the high fort of your walls, he will bring down, lay low, and bring the ground down to the dust. All their enemies are going to be destroyed. And then look what happens in verse twenty six, Chapter twenty six, Verse one. In that day this song will be sung and the Land of Judah twenty four and twenty five is about the destruction basically of all of Israel's enemies. They're all going to be destroyed. Everything's going to be destroyed.

56:43 But who's gonna be preserved Israel. And they will then rejoice and there'll be no more tears, no more pain, no more death. Now you see why Israel could pray a certain way. Now we have to stop there. We still have this is all. These are all the passages that we have to go through. Yet we have to read all of Isaiah fifty four, all of Isaiah sixty, all of Isaiah sixty one, most of Jeremiah twenty three, most of Jeremiah thirty most of Jeremiah thirty three, most of Jeremiah twenty and twenty one, Ezekiel thirty seven, Daniel chapter seven Hoseah chapter three, Amos chapter eight, and Zechariah chapter fourteen.

57:28 Now it sounds tedious and not fun. But the reason we have to do this is for what purpose? Because there's an entire philological. Movement out there who says, Hey, this Covenant has nothing to do with Israel, it's all for the Church, and don't take that literal. Don't take that literal. Don't take that literal. So the only way to combat it is to do what. Go read it, and we already saw in the midst of all of that, that promise of no more pain, no more death, no more tears. All millennialists will interpret that to be literal. Well, how can you in the middle of all of that say that's literal and everything else is somehow figurative and it's about God in the.

58:10 Church defeating our enemies spiritually. That makes literally no sense considering the entire book of Isaiah's written to whom he's writing about things concerning Israel and Judah, not concerning the Church. So what do they have to do that go have to go to Isaiah one to one and basically say when it says concerning Israel and Judah, that that's not really Israel, and that's not really Judah. Do you understand how ridiculous that is considering the rest of that verse does what what does the rest of verse one do in Isaiah? Well, it names actual kings, not of the church, literal historical kings. So it's almost like it's anticipating what's going to happen.

58:50 The whole thing falls apart. Now I could just give you the reference. Well, what we'll do is next week we'll try it. We're just gonna work through the references. It may be tedious, but then nobody can come and may look. If we had a Matthew Henry commentary every one of these passages, he would be saying, over and over the Church, the Church, the Church, the Church, the Church, the Church, the Church, the Church, the Church. And I know some will argue, well, all you may say is the millennial Kingdom, the millennial Kingdom. I know we need a balance, right, but I can tell you this, It's far more likely to find the millennial Kingdom that I'm going to find the Church in a book that's not even about the church. Okay, So I think the millennial Kingdom makes far more sense because the millennial Kingdom is all. About whom Israel. It's about Israel.

59:35 Everyone seems to forget that the millennial kingdom is about whom Christ ruling and reigning over Israel. So that what can be fulfilled covenant promises can be literally fulfilled to the literal nation in which they were made. That makes sense, right, because if God doesn't literally fulfill those, than what God is a liar? Or we have to change our entire hermaeudic and don't interpret anything literal. And if I don't interpret think anything literal, then I mean when when amillennialists read Isaiah? Do they interpret that a virgin will have a child literally?

1:00:18 Yes? Do they interpret all those verses about Jesus first coming as literal? Yes? I remember what we read here some of the millennial quotes. Well, you can quote, you can interpret it literal if it's already happened, but you can't interpret it literal if it hasn't happened yet. What kind of hermeneutic is that? Hey? Hey? And so then what would be the question, Well, then why is all the promises when they were made that hadn't happened yet, So nobody should have interpreted them literal when they are first received the promise. Well, then you can't blame the Jews for not believing a virgin had a child. The text would infer what believe what I say as literal?

1:01:01 When he promised that they would go into Babylonian captivity? Was it literal? When he promised they would go into basically Egyptian captivity? Everything he promised happened literally, So then why would you then say, well, if it hasn't happened yet, I can just interpret it as figurtip. That's a bad hermeneutic. But that's why we're going through the passages, because if I just give them, everyone will write them in their notes and no one's going to actually read them. So my job is to make sure that here we actually read them. All right. I know it's tedious, but it's still I don't know a better way, right, So we'll stop right there. All right, Lord God, we come before you this morning. Thank you for giving us an opportunity to look at these passages that we may not look at. I know we're reading through them quickly or trying to make just basic summaries. The Lord, help us really write these down, consider them, and make reference to them frequently.

1:01:50 We asked this in Jesus, name it gods. People said