Broadcasting to 89 nations across the world as they sit with pen and paper waiting to hear what I'm going to say. It's a terrible task and burden. Okay, so I'm not Andre, he's not here. So what we should have is what was our class, the Israel of God, combined with what's supposed to have been coming from Andre's class. So there you go. And for starting January, so we're talking about January 5, what I will do is a book called One Perfect Life, and it is written by John MacArthur, but it's a harmonizing of principally all the four gospels. and the major portions of the scripture that pertain to a particular segment of our Lord's life. So the whole book is simply a picture of what Jesus did, what he was about, why he came, but the emphasis is on what the scripture says about those particular items. heavily scriptured and different for our class in that there really isn't any homework unless you want to get ahead and read the whole book, which you could. It's 515 pages. We're just going to pick spots to talk about. So there's not homework per se, which is different for us. It is not Theologically based in the abstract, it is very scripturally based in the actual occurrences in Jesus' life. So it leans that way in terms of it being a devotion. That's what we're going to do. I fussed with Andre a little bit about his class. What I said to him was that I thought his class had an optics problem. And I said, you know, you, in the profession of being a doctor, and your class is teaching preparations for death. I said, you know, that seems a bit odd versus ours, which is talking about one perfect life. So there you are. Okay, so what we have been talking about, or what our class has been talking about, is the Israel of God, and that comes right out of Galatians 6.16. Paul refers to the Israel of God, and he concludes, in all of Paul's writings, he concludes that there is only one. There is only one church. There is one body. There is one baptism. There is one Lord. There is one forgiveness of sin. So he really stresses the oneness. However, that's not the world we live in as we exist today and actually for the last 200 years. Has been the concept that Israel and the church are actually separate entities Now that's not me saying that that started with Actually started with the Jews And then once the Jewish concept of the Messianic Kingdom that period of time that our Lord was going to show up again, the The Jews viewed themselves as having this very privileged position at the recovery of the kingdom of God. And if you read anything what the Jews talk about, this started in the 400 years before Christ's death. So they started talking about this glorious kingdom that was going to be true before Messiah came. So they weren't looking for the return of the Messiah, they were looking at this glorious time when this total revolution of the land and the people and the riches and the fortune, the authority, they were talking about that in terms of when Messiah comes, these things are gonna happen. And that's a key point to what we've talked about because the Jews were looking at the first coming of the Messiah. Now dispensationalists got a hold of that about 200 years ago, and they latched on to what the Jews said, but they looked at it in terms of the second coming of Christ. That all these things were going to happen, there was going to be tribulation, that there And then there's, and the key point of all of it for Israel's sake, for our discussion's sake, is that that point in the genesis of the messianic kingdom, according to certain views, we're going to talk about that, but that all Israel would be saved. So that's the key point of what we're going to talk about today, is just exactly what that means, and is that true. And of course, all of this, we've tried to take a very biblical viewpoint of it. What does the scripture actually say about these things that get theorized about, get written about, get talked about, get on the radio about, the David Jeremiah's of the world that talk about looking at all the signs that are current as we lead up to Armageddon and the return of Christ. Now, I was raised Roman Catholic, and Roman Catholics had a very simple view of this, that when Christ returned, you would know it because you'd see him. That was it. Their second coming was something like, as lightning flashes from the east to the west, so it'll be in the coming of the Son of Man. Alright, so then we become Protestants, and the first book we ever read as Protestants was The Late Great Planet Earth. Okay, Hal Lindsey. Well, that was not Jesus was going to show up in a flash of lightning. That was the battle of the Armageddon, and this was going to happen in years and epics and blah, blah, blah. So we got totally off the track and then became Presbyterians and came all the way back. But the key concept of this is, what is true biblically about these issues? We've got a problem in the Church, because there are still some, broadly speaking, in the Church, that Israel and the Church are separate. That they have separate deals, that God deals with the Jews differently than he deals with us, that they've got a different plan for their salvation that doesn't look like ours, they're accountable for things that we are not accountable for, and vice versa. So, you know, that's just kind of a lingering issue. What we studied was simply, and this is trying to give you, those of you that are in Andre's class, give you some idea of where we are. We looked at five major areas. Okay, so we looked at the author, O. Palmer Robertson, looked at the five major areas when you start talking about who is the Israel of God? Who is the true Israel of God? Who was Paul talking about when he used that term? And of course, everybody typically that doesn't look at this from a theological and study viewpoint, they say, well, the Israel of God is Israel. Simple. The Israel of God is Israel. Well, not so. So we looked at the land, the people, the worship, the lifestyle, and the coming of the kingdom, the messianic kingdom, and we looked at that all from a viewpoint of trying to establish exactly what it is the scripture says. Okay, so let me move on. The general view of Israel in the end times. Now, not now, but the general view of Israel in the end times, according to the majority of Christianity right now, they are what is considered dispensationalists. They view the end times and they view Israel's place in it in a in a way that we really don't touch, okay? So they have a very established kind of viewpoint of what happens in these end times. Let me give you an idea. Every time there's a conflict, and think about now, okay? Anytime there's a conflict in or around Israel, many see it as a sign of the quickly approaching end times, right? Do you not see that? I mean, if, yeah. I mean, the warnings are going, oh, it's right around the corner now, and this has to happen, that has to happen. So everybody's looking at Israel for the coming of the Christ. They're looking at Israel. I'm going to stress some of this because it's absurd. But the problem with this is that we, talking about Christianity, we may tire of the conflict in Israel so much so that we will not recognize, now this is dispensationalist talking obviously, this is not me, that we will not recognize when true prophetically significant events occur. Conflict in Israel is not necessarily a sign of the end times. Conflict in Israel has been a reality whenever Israel has existed as a nation. Now, whether it was Egyptians or Amalekites or Moabites or Babylonians, Persians or Romans, nation of Israel has always been persecuted by its neighbors. Now, why is this? According to the Bible, it's because God, now this is a dispensationalist talking, okay? According to the Bible, it is because God has a special plan for the nation of Israel. And Satan wants to defeat that plan. Now I'm saying to you that every radio station that preaches this message lands on that point. It's because God has a special plan for the nation of Israel, and Satan wants to defeat that plan, and oh, by the way, the plan is not sure to happen based on what happens. So you have this tug of war going on between God and Satan, And we have to add our effort to the good side because we can't count on God to win his own war. Satanically influenced hatred of Israel, especially Israel's God, is the reason Israel's neighbors have always wanted to see Israel destroyed. Now, the time period that they are talking about regarding Israel is called the Tribulation. the great tribulation, the time of Jacob's trouble. Here's what the Bible says about Israel in the end times. Now again, this is coming from a dispensationalist. This is coming from the guys that are on the radio. These are guys that are ringing the alarm bell that the end times are right around the corner because of what happens in Israel. Okay, their saying is, if you want to know what's happening for Christ's return, look at Israel. Now I hasten to say, why would you not look to Christ? Okay, so here's what they say is going to happen. There will be a mass return of Jews to the land of Israel. This is a sign of the, according to dispensationalists, this is a sign of the coming of the Messiah. mass conversion of the Jews, mass return of the Jews, excuse me, that this Antichrist will make a seven-year covenant of peace with Israel. The temple will be rebuilt in Jerusalem. There's a biggie. The Antichrist will break his covenant with Israel, which he just made, this seven-year covenant, and worldwide persecution of Israel will result. Israel will be invaded. Israel will finally recognize, here's the key point of this, that after all this happens, Israel will finally recognize Jesus as their Messiah. Israel will be regenerated, restored, and regathered, and that is all, they even get right on down to where we're going to land, Romans 11.26. Now, I said that to you to kind of put up front the issue that we deal with in terms of looking at what the Scripture says and what the Scripture means, and is all that It is this whole thing about the return of Christ. Is it about Israel, or is it about Jesus? And it's real easy to get sucked into the details of this, or the supposed details. It's just way too easy to think that warning signs and wars and, you know, the rest of the stuff is actually the signs of Christ coming. Now, Jesus didn't say that. which is a major problem for dispensationalists. Jesus didn't say that. In fact, Jesus said stuff that was totally different from the way dispensationalists talk about it. Okay, let me give you just one example. I'm going to go to Matthew 8 and looking at 1 through 17, and you can go there if you want, but I mean, this is a classic case. of Jesus making a real clear point of talking about what was necessary to be considered part of his kingdom. Now if you were in with me a couple weeks ago, I hammered on this pretty hard, I hope you remember. Matthew 8, 1-17 says this, when Jesus had returned to Capernaum, which is a significant issue as well, because Jesus made his center of his operations not in Jerusalem. That is significant. Not in Jerusalem, but in Capernaum. What's significant about that? Capernaum is full of Gentiles. It is not a Jewish area. Jerusalem is a Jewish area. And Jesus, on purpose, made his base of operations with Gentiles. That's a big deal. That is significant in this regard. When Jesus had returned to Capernaum, a centurion approached him with an urgent request. Lord, my servant is lying in my house, paralyzed and in terrible pain. Jesus replied. And we'll talk about this a little bit. Am I to come and heal him? Here's what Jesus was really saying. Really? You expect me, a Jew, to come under your roof and heal somebody? Do you really mean that? Now watch what the centurion says. No, Lord, no, replied the centurion. I'm not fit to have you come under my roof. You just issue a command and my servant will be cured, for I too am a man under authority. I have soldiers under me. If I say to one, he goes. To another, come, he comes. If I tell my slave, do this, he does it. When Jesus heard this, he was amazed and he said to his followers, I tell you truly, now watch this, I have not found anyone in Israel with faith like this. And I tell you, watch this, that many will come from the east and west and they will join, watch this, Abraham, Isaac, and Jacob. the patriarchs of the Jewish nation. So this many that are going to come from the east and the west, they're going to join Abraham, Isaac, and Jacob at the feast in the kingdom of heaven, which is the Messianic kingdom, while those who belong to that kingdom will be thrown out into the darkness outside, where they'll be weeping and gnashing of teeth. And he said to the centurion, off you go, as you have believed, so let it be done for you. And his servant was cured at that very moment. Okay, what happened there? Faith, faith resulted in belief. Okay, Jesus made this whole thing an issue of faith. Okay, now he put, look at this, notice this, and then I've got to move on. But look at what he did with the patriarchs of Israel. Now these are the guys, These are the guys that Israel looked to, and when you get to Romans, what you're going to see is that they're going to, people that are going to try to make a case for Israel out of Romans, they're going to use the verse that says, for the sake of the forefathers, I am going to redeem Israel. You'll remember that when we see it again. For the sake of the forefathers. What is Jesus doing about the forefathers? Abraham, Isaac, Jacob, he put them at the messianic table, but on the basis of faith, he took Gentiles into the table and excluded those that had a genetic rightful claim. So Jerry, you're saying that it's not the kingdom of Israel, which is what dispensationalists talk about, the place of Israel, it was the people of faith. people of faith, and it's not the kingdom of Israel, it's the kingdom of God. Now that is a significant piece of evidence that you want to hang on to as you think broadly about how to navigate your way around that. I am not negative Israel. I'm not negative Jew. That's not the point of this. I am not speaking against them. What I am doing is offering a biblical view that offers a totally different point of view than what you hear so commonly taught, preached, regarding the separation between Israel and the church. They've got another deal, they've got a separate deal, church has its deal, and at some point in the future, maybe in heaven, we'll all be gathered to the kingdom of Israel somewhere when the scripture doesn't call it the kingdom of Israel, it calls it the kingdom of God. Okay? We clear about that? So your first question here that you want to set on your head is, is there a separation between Israel and the church? I'm gonna say no. Anybody got a scripture they would jump on to verify that? Anybody know one offhand? Okay, so the scripture says there's one baptism, there's one Lord, one spirit. The Apostle Paul does not leave any room for any of that, okay. So we talked about this claim. that dispensationalists have, that Jews have about this glorious kingdom when Christ returns. And again, it started in that 400-year period when the rabbis wrote extravagantly about what was happening with Israel and what was going on. Temple sacrifice had been shut down. This was 400 years before Christ showed up. They wrote extravagantly, they got way out of bounds on some of this stuff, they were talking about the glorious kingdom that Israel was going to have. So here's, you know, so is, my first question to you, is Israel separate from the church? Does Israel have a different deal, a separate and different and unique status with God that is different from the church that causes us to be twin silos. Here's another question that you need to answer with this. Is the land promised by God to be Israel's permanent possession? Okay, the covenantal promise was made to Abraham, right? You shall have this from here to here, and from there to there, and it will be a permanent possession to you. Right? I mean, something, I'm being a little bit generic about that, but that was, here, Israel. And this is where Laura gets up and sings the theme song of Exodus. This land is mine. Right? You treated Elizabeth to that in the car. She still is talking about it. Can I intersperse here? Sure. I think that Israel, the nation of Israel, has moved from an initially redemptive and historical role, made strictly, now and in the future, historical. The redemption lies within the church. And then it's no longer redemption history, but historical history. So are you saying that's the way it should be? That's the way I perceive it. That's the way you perceive it, what they're doing. What they're doing. What they're doing, OK. So Laura's point here is that Reformed theology put you in a place where you see all of the scripture, all of the scripture, from a historical, redemptive viewpoint. a historical, redemptive viewpoint. Everything that you read in the scripture, you put it under that grid. Now what does that mean? Well, for Israel, you say, I appreciate Israel, the historical place that you took, but in seeing the redemptive side of it, I appreciate you because you produced the Christ. That Israel had purpose, not of its own doing. but had purpose according to the plan of God to produce the Christ. Okay, so that, just an example of how you view the scripture, you see it all, see everything they do, you see it redemptively. Okay, so is the land that was promised by God, is it Israel's permanent possession? Then I ask you to consider a couple of things. That any promise God has ever made to Israel in particular, okay, because we're talking about them, was always conditional. It was always conditional, right? They never got a free pass, did they? Thank you, Dolores, for saying that. It was always conditional in their obedience, otherwise their laws were useless. Their laws were absolutely useless. The greatest issue here is the scripture that makes a very clear point of saying, and this is very important, I wish we had more time to bang on this, but that the promise was given to Abraham Right? The promise of the land and the people was given to Abraham. Okay? Well, what did Abraham say about this promise of the land as the author of Hebrews reflected on it? He was looking for a new land. Thank you very much, Miss Eva. That's exactly right. Abraham was, even though he was standing in the land of the promise, He was not looking at the land, he was looking at the land that God promised in the new heaven and the new earth. Now do you think that is significant? Yes, because by faith. There it is. See, that's a condition of faith. Even though Abraham, standing on the land that he could have said, okay, I now have everything God promised, he said no. This issue was one of faith, and I am looking to the promised land. The promised land. And we used Hebrews 12.18 to talk about that, which was fabulous. Okay, so, Abraham, to who the promise was made, was not looking at the land, but was looking at the promise of the new heaven and new earth. It was, as Eva has said, a shadow and tithe. Now, dispensationalists want you to say that these are hard promises, they are rocks and dirt. Well, no, they're not. Here's another question for you. Are the Jews God's chosen people? Are they God's only chosen people? Is the term chosen people unique to the Jews? They say it is. That's a yes and a no, isn't it? Is Israel God's chosen people? Why do you say yes and no? Yes and no. Privileges? Yes, absolutely. If you go to Romans 9, you see the great privileges that the Israelites had. Greater privileges than any nation ever on the face of the earth. They got the covenant. They got the law. They got the walking through the Dead Sea. You know, they got the prophets. They produced genetically the Christ. Was any nation ever so blessed as the nation of Israel? Very good. Yes, tell me about the burden that goes with that. Well, I mean, they were given all these things, but yet they were also given all these conditions. Sure. Which they never could meet, and they, you know, had to take the consequences of those burdens by going into captivity or being oppressed by the nation. So, I mean, on the one hand, we're blessed, but we're blessing for a long time. That's kind of heartening. To whom much is given, much is expected. Isn't that right? So, I mean, here the Jews had it, and they had a program way, and it was a Christian that made this point when he was talking through Leviticus. And, you know, when you get into Leviticus, you get into the nuances and the multiple conditions for everything, and the Christian stopped and said, look, it's a grace that God gave the Israelites any way to get back to him. It went from the spirit of God, the spirit of the law, to the letter of the law. And I think that the scribes and everybody just overwrote the core initial Torah, that they just basically made it truly burdensome. Man made it more burdensome than it was when God gave it. Well, see, now I'm going to agree with you completely. Although, in another respect, Jesus made it infinitely more difficult. Okay? So, you know, he gets the rich young ruler that comes to him and says, tell me what I've got to do. And basically Jesus says, well, it's as easy. Love the Lord thy God with all your heart, soul, mind, and strength, and love your neighbor as yourself. There. So what did Jesus do except flip it all the way back to the beginning when God first started talking to the Jews about law, all the way back to Deuteronomy? That was the initial requirement. Okay, guys, this is gonna be easy. You be wholehearted towards me. And this is also typical, then you start getting rules as God exposes his purity in his holiness, and you, maybe even out of a good sense of a good heart, are trying to obey Those rules become rules unto themselves. They stop being redemptive, and they start being historical. You start seeing them for their obedience side, and you stop seeing them on their blessing side. Love the Lord thy God with all thy heart, soul, mind, and strength. There. Are you doing that? Are you doing that? Are you loving the Lord thy God with all your heart, soul, mind, and strength? He'll lie. He's not saying, I just, okay. All right, so, privileges. Romans 9 identifies law, prophets, miracles that are in the Christ. Now it's no, that question is no other Jews, God's chosen people, no, in the fact that faith and obedience were always required. Always, it's always, always faith and obedience. And then chosen, The very term chosen relates to all that are affected by faith. Now, you would say, we would say, that the fact that you prove you are chosen is that you show that you've been regenerated. And you show that to me, or to anybody, that you are regenerated by your action in faith that is obedience. Those two things come with regeneration. All right, now, I went to Matthew 8 to talk about how did Jesus view this whole messianic kingdom thing. Let me give you another piece here. Now all we're talking about is does Israel have a case to make for this whole thing, this whole idea that's being dumped on Christianity that they've got a special deal and a unique deal. All right? That's what we're talking about here. Except without the 13 weeks of study that our class put into it. I'm trying to make this generic enough for those of you that are just joining us. Matthew 24 is a very important piece out of the scripture, isn't it? Those of us that are with us, what do you remember out of Matthew 24? Who wants to say? Dolores, what do you remember out of Matthew 24? You don't, okay, good. Okay, all right, now you be ready, because I'm coming back to you. Okay, Matthew 24, was the apostles saying to Jesus, they're walking, and the apostles say to Jesus, look at this magnificent building. Talking about the temple. Look at this thing. Look at how fabulous it is. And Jesus says to them, there's not going to be one stone left on another. So what Jesus does there, and he goes on and talks about it, but he predicts the total destruction of the temple, which happened, of course, in 70 AD. The temple is completely destroyed. Now that is very significant to our discussion here about Israel, because the temple was the basis of everything that Israel had to crow about within the kingdom of God. It was the priesthood. It was the sacrifices. They were the only ones that had an authorized method of actually getting and being holy in front of holy God. And here Jesus says, it is all going away. Because he's the true cornerstone, not the one of the temple. There you go. So I mean, that destruction of the temple, that was just one more piece that said, Don't be looking for Israel. Don't be looking for Israel. You look for me. And the rest of Matthew 24 does exactly that. Jesus talks about that he is the fulfillment of Daniel 7, where he talks about that he comes unto the ancient of days and receives the kingdom and the authority. He picked up a term out of Daniel 7, the son of man, that he used almost exclusively in reference to himself. So those are two key factors in terms of how did Jesus view the Jews as far as this whole system of religion was concerned. Now we got into, in our class, we got into Romans 11. And in one, there's really a couple of verses. And if you've been coming regularly and heard Dr. Jacobs preach on Romans 11, he did a great job on Romans 11, 25 and 26. You may even want to go back and hear that. I'm going to rush through this because I want to get to something that is being done right now by an Israeli group. But Romans 11, 25, and 26 is really at the crux of this controversy where people want to make a statement that the Jews have a unique and ordained plan by God. It's the crux of the controversy. It's really the anchor of their arguments that's in favor of a future, distinctive, ethnic Israel. Romans 11, 25, and 26. And here it is. Paul says, for I do not want you to be ignorant of this ministry, brothers, mystery, brothers, so that you may not be conceited. Hardening in part has happened to Israel until the full number of the Gentiles that has come in. And so all Israel would be saved. Now, depending on your version, there's some words in there that are a little different. Now, it is important to know that all through Romans, particularly 9, 10, and 11, Paul is talking, and he's talking about people, not nations. This is significant in your study of Romans, that Paul is talking about people, he's not talking about nations. And he's talking about now, he is not talking about then. So it's people, not nations, and it is now, and not then, and now, Dolores. Yes? I have a question. Okay, Romans 9 says, It's not the implication there that really man cannot consider himself beautiful. It's really from God. You know, like it wouldn't be a man say like, It's like for someone to say, oh, I'm a visceral, it's really more a determination of God choosing who is Israel. OK. Now, very good point. See, that's the true aspect of being chosen. It is not the fact that you can convert to Judaism and move into a chosen category because you're a Jew. Right? I just rephrased what you said. Yeah, I mean, isn't that the implication that that works? Oh, yeah. Okay. Yeah, it definitely is. I mean, when you start talking about God's choosing, you're talking about God's ordaining for a purpose. Right. I mean, that's what it's kind of about. Yeah. Yeah. I don't know if all them things would work. However, that when you start talking about, and all these definitions all talk about ethnic Israel. Ethnic Israel. Now, it Ethnic, it means that you have shared characteristics, that you have culture, and language, and religion, and ancestry, and traditions, and your origins are the same. So your grouping of people has those things in common. So ethnic Israel is bigger than the land and nationality, although those things are part of it. So ethnic Israel is an idea. So you can have Jews in New York, that share in the traditions, and culture, and language, and ancestry, and consider themselves ethnic Israel. OK? Clear about that? I thought it had to do with bloodline. Well, OK. But not necessarily so, because those have gotten, particularly now, the way the definition is. It's more ethnic than spiritual. It's more ethnic than it is spiritual or national, I should say. Secularization of the Jews has just become an increasing So this controversy that's going on with Romans 11 is basically handled on three main words. And it is a hardening, impart, and until. So the hardening, impart, and until. Those are the three words this whole argument is based on. And again, Dr. Jacobs did a great job on this. Okay, and this idea of hardening is viewed from a dispensational viewpoint as if there is something special that's going on, some special activity that the Lord is performing. That he is performing this particular action only for the sake of the Jews. That's the way, by dispensationalist's view, This group over here, the David-Jeremiahs of the world, the great lawyers of the world, they're saying that there's a hardening going on, the special activity of the Lord against the Jews. Now, is that true? I mean, has hardening happened throughout the historical picture of the Bible? Yes, it has. I mean, it's our Lord's sovereignty in election that he simply passes by people that he has no intention of breaking and redeeming. You may not like that, but it's what happens all the time. That aspect of our Lord's regenerative and reprobation activity includes the fact that he passes by some and doesn't take any action on them. And in fact, basically says to them, you can have totally your own way. What did he do with you? He broke you from your way. And lots of us kicking and screaming. Okay, so there's the hardening. Now, in part, has happened to Israel until is the way that that's usually viewed. And they're trying to make it conditional that this hardening activity of God will happen It will happen, will happen, and then it will stop, and then all Israel will be saved. They try to make it a time-sequenced event. Well, the fact that, and I made a note of this, let me see, that particular phrase is in the Greek, I think this is right, kaihoutos, probably, any idea? Okay, it's K-A-I-H-O-U-T-O-S. and then a separate word, H-O-U-T-O-S. All right, now, that is not, do you know what it is, Eva, how to say that? Okay. That term is not just used once. That term is used 205 times in the New Testament. And it never has a time significance to it, never. 205 uses in the New Testament, and it always means in this way or in this manner. So, you know, really what they're doing, what Paul is doing, is showing you that this is the way that Israel would be included in the Church but it would be through God's regenerative efforts as it has always been historically and redemptively through the scripture. Okay, now I'm going to go two minutes longer because I want to get you to one thing that I think is interesting. There's a group in Israel, they are Israelis. Okay, so these are The group is called One for Israel. One for Israel. It's an identified group. It's an initiative of native-born Israelis. One for Israel, native-born Israelis, on the forefront of high-tech media evangelism, proclaiming salvation to Israel, raising up spiritual leaders through One for Israel's Bible College, and equipping them with the tools to evangelize Israel for the Messiah. That's good, right? I mean, that's good. One for Israel. All right, here's the only bad part. Here's the bad. That's the good, okay? Here's the bad. They see this future for Israel that is going to usher in the kingdom of God. Okay, so they're an event, in effect looking, I'm looking at, I looked at some of what, the way they present the gospel, and it's all based on this future fabulous nation of Israel. And let me get to what they say here, because I found it interesting, that proponents of the salvation of the Israelites ethnically, despite the majority of Israel being in rebellion to God, despite the majority of Israel being in rebellion to God, God will not forget his people. Instead, God will pour his spirit on Israel at a specific point in time, in agreement with the covenantal promises, the historical promises, and at that time, all of Israel will accept the Messiah Jesus and Mass. Here's what one of their, Dr. Mark Kinzer, now if you have interest in this, look this up. This is interesting stuff, and I'll stop as soon as I'm done here. American messianic Jewish believer, Dr. Mark Kinzer, asked what we should make of the past 2,000 years of Jewish tradition. He concludes that Israel's no to Jesus is actually a hidden participation in the obedience of Israel's Messiah. This is their viewpoint on this whole future Israel glory thing. According to Kinzer, although Israel has rejected Jesus, Jesus continues to live among them, though in a hidden, obscure fashion. This is what they are hanging on to. What Kinzer is really saying is that Jewish tradition that includes the rejection of the Messiah is actually God's will for the Jewish people at this time. That this is a divinely sanctioned religious tradition appointed for the purpose of preserving the Jewish people. Now this is what really got me. Out of all that, this is what really got me. This view is based on the idea that when some Jews answered to Pilate, quote, all the people answered, this is at the trial of Jesus before Pilate. And they're screaming out, his blood is on us and our children. That's Matthew 27. Okay, this Kinzer, one for Israel is saying, God considered Jesus' blood to have covered them and their sins. That's what the human mind would do, and the human mind cannot understand. Awful. Awful. Yeah. Awful. I was going to make a point, and I'm just out of time, that this whole concept of rebuilding the temple, and I just want you to think about this conceptually, the whole concept of rebuilding the temple and starting the sacrificial system over again is heinous in the sight of God, that you would say that you are offering something better than Jesus. Heinous. It is. Hebrews is full. Okay. Well, thank you. You've been patient, you know. I always try to, you know, bring you up to speed a little bit if you haven't been in our class. Our class, this has been a good study. And join us. One perfect life. Don't prepare for your death. Choose life. Thank you, Lord. Thank you for the grace that you give. You're magnificent in our eyes. Thank you for the truth. We pray, Lord, that your Holy Spirit dwell in us and that we would show ourselves to be true children of God. In the name of Christ, amen.