Well, our focus tonight is two verses. Chapter 9 and verses 4 and 5. I want to go through them in one sentence very simply, basically in order. and see how these truths fit into this great epistle to the Romans. Most people, I suppose, would view this as one of the great epistles. It has much doctrinal teaching. And we see that going through from chapters one to chapter eight, and then we have a bit of a digression for three chapters, and then we come back to the theology again. At least that's what many people, they may not be quite so crass as to put it like that, but in their attitude, in the emphasis that they put on it, that's the way it seems to be viewed. And so whilst we will have many sermons preached on the opening chapters, comparatively few when we get to these three middle chapters. And yet I was very heartened when I was speaking to somebody, rather different views to us, but he said, As you come to that, you're coming to the core of the book. The first eight chapters are the introduction to chapters 9 to 11. Well, how can there be such different views as to these chapters? Well, of course, the issue starts with the opening words of this fourth verse. Who are Israelites? What are or who are the Israelites? And what is the importance of these things? Well, if we're going to understand what Paul means as he writes these words, we need to look, indeed, at what he has written in the introductory chapters, because that is the key, along with what he goes on to say here in this chapter, to understanding the importance of these things. For example, at the end of chapter 2, we read, for he is not a Jew which is one outwardly, neither is that circumcision which is outward in the flesh. But he is a Jew which is one inwardly, and circumcision is that of the heart, in the spirit, and not in the letter, whose praise is not of men, but of God. Now, one of the difficulties then is if we see something like that, a lot of people will immediately jump to a verse, a very wonderful verse, such as Galatians 3, 28. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female, for we are all one in Christ Jesus. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise. So therefore, if that is true, then everyone's together and we can kind of ignore these chapters. But if that were Paul's thinking, why did he write these chapters? It actually makes no sense, does it? We need to be careful. We read in the following verses, for they are not all Israel, which are of Israel. Neither, because they are the seed of Abraham, are they all children. But in Isaac shall thy seed be called. That is, they which are the children of the flesh, these are not the children of God, but the children of the promise are counted for the seed. So there is two senses in which we need to think on these things. There is that outward national sense, and that is important. And Paul is very much concerned with the fact that God is not finished with Israel. But there is also a sense in which there is that seed by faith which is Israel. But as we carry on, we noted the end of chapter 2, but what happens then? Chapter 3. What advantage then hath the Jew? Or what profit is there of circumcision? March every way. Paul isn't spiritualizing this, is he? He's talking about the nation of the Jews. He's talking about those who are following the covenant that was given to Abraham. And he says there is much benefit, much profit, chiefly because that unto them were committed the oracles of God. For what if some did not believe? Shall their unbelief make the faith of God without effect. Does the fact that not all of the Jews were believers, does that mean that God has finished with his people? That his word is valueless? That his covenant doesn't stand? No, of course it doesn't. He ends the chapter. What he's boasting then, it is excluded by what law? Of works? Nay, but by the law of faith. Therefore we conclude that a man is justified by faith without the deeds of the law, outside of those deeds. It's not fulfilling the law that makes one justified. Is God, the God of the Jews only, Is he not also of the Gentiles? Yes, of the Gentiles also, seeing it is one God which shall justify the circumcision by faith and uncircumcision through faith. Do we then make void the law through faith? God forbid. Yea, we establish the law. We're not justified by keeping the law, says Paul, but The fact that we are believers doesn't end the law. The law is an important thing. Now, there is something rather odd, though, having said that, of verse 30. It is an accurate translation of what Paul wrote. which will justify the circumcision by faith and uncircumcision through faith. It's not at all clear what the difference is. Some have concluded that the circumcision are justified by the faith, by keeping that faith, but then that puts it under law, doesn't it? They need to be keepers of the faith which was shared by, which was experienced by Abraham. They have that written in these oracles of God, in these testimonies. Whereas the uncircumcised do not have that privilege. It is that benefit, as he starts the chapter, of the Jew, isn't it? But as the Gentiles are brought to believe, so they too are partakers of that one faith. He continues, What shall we say then, that Abraham our father, as pertaining to the flesh, hath found? For if Abraham were justified by works, he hath whereof to glory, but not before God. Abraham has nothing to boast of. Where is boasting? Then it is excluded by faith. That's what we've just read, isn't it? For what saith the scripture, Abraham believed God, and it was counted to him for righteousness. Abraham trusted in the promises which God had spoken to him and as he trusted in him God counted him, imputed that righteousness to him. Now in fact if you turn to Genesis where those words are written it's rather more emphatic. Abraham believed in the Lord. And he didn't just believe what God was saying, but he believed in that one who would be of the seed of Abraham, of Isaac. And we know of course that that was fulfilled partly as he was tried and tested in going to sacrifice Isaac, his well-beloved, as he saw there by faith that God had promised that it was through him and therefore God would have to raise him from the dead. Well, carrying on in chapter four and verse six, even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works, saying, blessed are they whose iniquities are forgiven and whose sins are covered. Blessed is the man to whom the Lord will not impute sin. Cometh this blessedness then upon the circumcision only or upon the uncircumcision also? For we say that faith was reckoned to Abraham for righteousness. How was it then reckoned? When he was in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision. So before he was a Jew by covenant, as it were, Abraham already believed, and therefore it was not that faith that was limited to those who were circumcised. Yes, but the trouble is so many people reading these words as it were read it the other way around, don't they? They read that it wasn't just in circumcision but in uncircumcision and therefore it's become in uncircumcision and not in circumcision. Now the trust cannot be in circumcision. It cannot be in keeping the law. But that doesn't preclude that. Paul's concern is for those who are Israelites. for those who are part of this great faith of Abraham and the seed of Abraham, both in faith and in the flesh, if it were. And so we read verse 13, for the promise that he should be the heir of the world was not to Abraham or to his seed through the law, but through the righteousness of faith. For if they which are of the law be heirs, faith is made void, and the promise made of none effect. If it's just by the keeping of the law, then there is no room for faith. Because the law worketh wroth, for where no law is, there is no transgression. Therefore it is of faith that it might be by grace, to the end the promise might be sure to all the seed, not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all. As it is written, I have made thee a father of many nations. And of course, although we're thinking particularly about the Jews, Paul is writing to those who are at Rome. He's writing predominantly to those who are Gentiles, but not exclusively. For as we open chapter 7, know ye not, brethren, for I speak to them that know the law. And we recall that when he wrote Romans, he hadn't been to Rome, yet his pattern Always, when he went to a new town, was to preach first in the synagogues. He preached first to the Jews, and it was only when they rejected what he was speaking that he turned to the Gentiles. Now you know, brethren, how that the law hath dominion over a man as long as he liveth. It doesn't finish. But the law teaches us of the evil that is within us. So verse eight, but sin, taking occasion by the commandment, wrought in me all manner of concupiscence, all manner of fleshly desires. For without the law, outside of the law, in ignorance of the law, sin was dead. For I was alive without the law once, but when the commandment came, sin revived, and I died. And the commandment, which was ordained to life, I found to be unto death. For sin, taking occasion by the commandment, deceived me, and by it slew me. Wherefore the law is holy, and the commandment holy and just and good. Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good. That sin, by the commandment, might become exceeding sinful. For we know that the law is spiritual, but I am carnal, sold unto sin. The law is spiritual. The law is the teachings of God and he is spirit and it is that which reflects him. So we read, be ye holy for I am holy. But says Paul, I'm fleshly and my flesh cannot stand that spiritual teaching. And so I fail. And as I come across more and more of those teachings of the law, I realise that I'm a greater and greater sinner. This is all very serious, isn't it? What then is the outcome of this? O wretched man that I am, who shall deliver me from the body of this death? What hope is there? I say the truth in Christ. I lie not, my conscience also bearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh, who are Israelites. Now, when I got to this point, it suddenly struck me that all the references that we've had are to the Jews or to the circumcision. But here, Paul suddenly speaks of Israelites. I didn't really pursue that any further until I was looking at the little booklet which gives us actually the title to our talk tonight, Israel's inalienable possessions. And David Barron speaks of the importance of Israel. Now of course we know that Israelites are the children of Israel. And we know that that is also the meaning of the term Jew that comes from Judah, but therefore in broad terms, synonymous. I know sometimes we have the divided kingdoms and they have different meanings at that point of history. But when we're looking at them here, it's the same thing. So why Israel? You'll remember that as Jacob was going to the land of promise, he was returning to the land of promise. He was in fact the only one who was returning to the land of promise. His wives and family had never been there. But as he goes back, he hears that Esau is coming. And so he schemes to meet him and make peace with him. And then we find in Genesis 32 that Jacob was left alone. And there wrestled a man with him until the breaking of the day. And when he saw that he prevailed not against him, he touched the hollow of his thigh. On the hollow of Jacob's thigh was out a joint as he wrestled with him. The sinew shrank. And from that time on, Jacob was crippled. His strength has gone. And he's actually now hanging on to the angel because he's lost that strength. That's the whole idea of the weakening, isn't it? So that the angel can go. And the angel says, let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me. And he said unto him, what is thy name? And he said, Jacob. He said, thy name shall be called no more, Jacob, but Israel. For as a prince hast thou power with God and with men and hast prevailed. Jacob is given that new name, that name of as a prince. Who is this? Jacob asked him and said, tell me, I pray thee, thy name. And he said, wherefore is it that thou dost ask after my name? And he blessed him there. Now, what happened at that point? Well, David Barron refers to Hosea's comments on this. And he says. Yea, he had power over the angel and prevailed. He wept and made supplication unto him. Jacob realises his sin. Jacob realises that he needs that forgiveness of that one with whom he is, who are Israelites, who are followers of Israel. And it's interesting, isn't it, that when we find that designation, the children of Israel, we're very often thinking about them in that travelling to the land of promise from Egypt. But actually, that's the journey that each have to make, isn't it? We ask that tremendous question that Paul asks at the end of Romans 7. Now the wretched man that I am, who shall deliver me from the body of this death? I thank God through Jesus Christ, our Lord. That's the way that there is deliverance. It was through that angel that Jacob was blessed. It is through that angel, through the Lord Jesus Christ alone that those who are truly Israel, both of the natural seed and the spiritual seed of Abraham. And so he continues, there is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the spirit. For the law of the spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh and for sin, condemned sin in the flesh, that the righteousness of the law might be fulfilled in us who walk not after the flesh, but after the Spirit. that then is this important grasp that we need to have of faith in the Lord Jesus Christ. And that's Paul's concern, isn't it, actually? Yes, he's concerned for the natural people, but he's concerned that they should know Christ, that they should be true believers. Now, what do we read? So, these who are Israelites, to them pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises, whose are the fathers, and of whom, as concerning the flesh, Christ came, who is over all. God blessed forever. Amen. So I want us to go through these things bit by bit. So, adoption. The adoption came to the Israelites. Going back to chapter four and verse three. But what saith the scripture? Abraham believed God and it was counted unto him for righteousness. And then in verse 12, and the father of circumcision, to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised. For the promise that he should be the heir of the world was not to Abraham or to his seed through the law, but through the righteousness of faith. For if they which are of the law be heirs, faith is made void, and the promise made of none effect, because the law worketh wrath. For where no law is, there is no transgression. Therefore it is of faith that it might be by grace. To the end the promise might be sure to all the seed, not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all. the Father of us all. We are adopted into that family. We are adopted into Israel, into the family of God. We see this set forth, don't we? God speaks to Moses and calls his nation out from Egypt. God says, Thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn. And I say unto thee, Let my son go, that he may serve me. And if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4, 22 and 23. God has adopted that nation. They are His. They are His firstborn. Jeremiah speaks in a similar way in chapter 3, verse 19. But I said, shall I put thee among the children and give thee a pleasant land, a godly heritage of the host of the nations? And I said, thou shalt call me my father, and thou shalt not turn away from me. But of course, these people did turn away from him. They were backsliding. That's what Jeremiah is warning them of. But God says again, verse 22, return me backsliding children, and I will heal your backslidings. And then we have the words of Israel, as it were. Behold, we come unto thee, for thou art the Lord our God. Now, we have that great cry of adoption, don't we, which we read in Romans 8. But it's in that context. For as many as are led by the Spirit of God, they are the sons of God. Those Israelites needed to return, that they might know the reality of that relationship. It's those that are led by the Spirit of God that know him. For we have not received the spirit of bondage again to fear, but we have received the spirit of adoption, whereby we cry, Abba, Father. That same term which is used by Jeremiah, Dad, Father. The Spirit himself beareth witness with our spirit. that we are the children of God. He's already said that those that are in the flesh cannot please God. So does that mean that we're excluding the Jews? Of course not. Verse four, that the righteousness of the law might be fulfilled in us who walk not after the flesh, but after the Spirit. There needs to be that spiritual application to these things, but that's the calling for the Jews as well. Verse nine, you are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin, but the spirit is life because of righteousness. But if the spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his spirit that dwelleth in you. And so he goes on, we're not debtors to the flesh, but we need to be led by the spirit of God. Then the spirit beareth witness with our spirit that we are the children of God. And if children, then heirs, heirs of God and joint heirs with Christ. What a tremendous privilege. And not only they, but ourselves also, which have the first fruits of the Spirit, even we ourselves grown within ourselves, waiting for the adoption, to wit, the redemption of our body. We're waiting for that full realization of our salvation, when there will be that restoration of all things. And yet, we have those wonderful words of John, don't we, as he, in his epistle, chapter three. Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God. Therefore the world knoweth us not, because it knew him not. Beloved, now are we the sons of God. We don't have to wait till the fullness of that redemption is seen. We're adopted now. Now are we the sons of God. And it doth not yet appear what we shall be, but we know that when he shall appear, we shall be like him, for we shall see him as he is. Well, that brings us then to The second point here. The Israelites have the adoption and the glory. The glory that should be revealed. So chapter two and verse 10. But glory, honor, and peace to every man that worketh good to the Jew first. and also to the Gentile, for there is no respect of persons with God. His glory comes first to the Jews and also to the Gentiles. God does not, in that sense, discriminate. But we are reminded that all have sinned and come short of the glory of God. But, says Paul, as he looks into the sufferings that he and they have experienced, I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed and these things are taken up by Peter. It is of course worth commenting that all of these people are all Jews. Just about every person who wrote the scriptures are Jews. We have a few chapters The decrees of Nebuchadnezzar, very strangely included. I'm not saying that it's, but it's amazing that we have such decrees of a heathen king, somebody who was so taught of God. But John, Peter, Paul, all of the apostles, all of the prophets, the Jews. Well, Peter then, Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope, a living hope, by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for you who are kept by the power of God through faith unto salvation, ready to be revealed in the last time. And then he says that the trials of our faith might be found unto praise and honour and glory at the appearing of Jesus Christ, whom having not seen ye love, in whom though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory. We have this great hope, receiving the end of your faith, even the salvation of your souls. of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you, searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified before the sufferings of Christ and the glory that should follow. This glory was given, the intimation of it, to the Israelites, to the prophets, to the Jews, to whom attaineth the adoption, and the glory, and the covenant, covenant or testament, as in the last will and testament also. Now we have of course many covenants in the works of God. I want us to look at that covenant with Noah. You might say well he's not a Jew but obviously Abraham was of his line But there is something important here. In chapter nine and verse 16 of Genesis, we see, and the bow shall be in the cloud and I will look upon it that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth. And God said unto Noah, this is the token of the covenant which I have established between me and all flesh that is upon the earth. And he says, I will establish my covenant with you. Neither shall all flesh be cut off any more by the waters of a flood, neither shall there be any more be a flood to destroy the earth. God has already made a covenant, hasn't he? There in the previous chapter. While the earth remaineth, seedtime and harvest and cold and heat and summer and winter and day and night shall not cease. It's an eternal, it's an everlasting covenant. What's this got to do with the Jews? A great deal. God speaks of it to Jeremiah in chapter 33. Thus saith the Lord, if ye can break my covenant of the day and my covenant of the night, and that there should not be day and night in their seasons, then may also my covenant be broken with David my servant, that he should not have a son to reign upon his throne, and with the Levites, the priests, my ministers. And then verse 25, thus saith the Lord, if my covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth, then I will cast away the seed of Jacob and David my servant, so that I will not take any of his seed to be rulers over the seed of Abraham, Isaac, and Jacob. For I will cause their captivity to return and have mercy on them. Has day and night ceased? Of course it hasn't. Therefore, God's covenant with Abraham, his people and with David, we'll come to that in a moment, cannot be broken. It is an inalienable possession. Coming back to Genesis and Abraham, God says in 17 verse 7, I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant to be a God unto thee and to thy seed after thee. And then it's, itemized especially in Isaac. And God said, verse 19, Sarah thy wife shall bear thee a son indeed, and thou shalt call his name Isaac, and I will establish my covenant with him for an everlasting covenant and with his seed after him. And then subsequently we read that that was fulfilled with him. Sojourn in this land and I will be with thee and will bless thee for unto thee and unto thy seed I will give all these countries and I will perform the oath which I swear unto Abraham thy father. Again, as he speaks to Moses in chapter two of Exodus, No, it's not actually speaking to Moses, it's before that happens. But at the end of chapter two, verse 24, God heard their groaning and God remembered his covenant with Abraham, with Isaac, and with Jacob. These patriarchs are there with that covenant. So he does speak to Moses in chapter 6. I appeared unto Abraham, unto Isaac, and unto Jacob by the name of God Almighty, but by my name Jehovah, that is by the fullness of the meaning of that name, was I not known unto them. And I have also established my covenant with them to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers. So that loud is an inalienable possession. We know, of course, that it was held in abeyance. They were driven out before. They were driven out for centuries, but it is still their land. And God has brought them back in part. There is, of course, a fuller fulfilment of these things to come. We've already touched or referred to the covenant with David, his last words in 2 Samuel 23. Although my house be not so with God, yet he hath made with me an everlasting covenant. God said, it cannot be broken. Or dead in all things and sure, for this is all my salvation and all my desire. Although he make it not to grow. David had not seen the fulfillment of that. but he believed it, he trusted in it and there on his deathbed he speaks of it despite the fact of the unfaithfulness of his health. Again, God speaks to Isaiah of it, 55.3. Incline your ear and come unto me. Here and your soul shall live, and I will make an everlasting covenant with you, even the sure mercies of David. Behold, I have given him for a witness to the people, a leader and commander to the people. Behold, thou shalt call a nation that thou knowest not. A nation that knew thee not shall run unto thee because of the Lord thy God, and for the Holy One of Israel. for he hath glorified thee. We see there rather wonderfully an enlarging of these things, don't we? So as we come back to these covenants, Paul speaks of them. He speaks in chapter 4 of the covenant with Abraham His faith is counted for righteousness. There needed to be that faith. The wages of sin is death. We cannot earn salvation. But the gift of God is eternal life through Jesus Christ, our Lord. And so God says, blessed are they, it's true of all, whose iniquities are forgiven and whose sins are covered. Blessed is the man to whom the Lord will not impute sin. And again, we have that analogy. We say that faith was reckoned to Abraham for righteousness. How was it reckoned? We've already referred to this, haven't we? It was reckoned when he was in uncircumcision. And so there is that hope for Gentiles as well as Jews. But the Testament and the law cease don't they or come into effect in the sense of the last will and testament or the death we have that set forth in hebrews and here in romans 7 we have another picture given to us don't we the law hath dominion over a man as long as he liveth for the woman which hath a husband is bound by the law to her husband so long as he liveth but if the husband be dead she is loosed from the law of her husband So then if, while her husband liveth, she be married to another man, she shall be called an adulteress. But if her husband be dead, she is free from that law, so that she is no adulteress, though she be married to another man. Wherefore, my brethren, ye also are become dead to the law by the body of Christ, that ye should be married to another, even to him who is raised from the dead. that we should bring forth fruit unto God. Well, we're dealing here with the law, aren't we? Another great thing which came to the Jews But what was the purpose of that law? Writing to the Galatians, Paul makes it very clear, doesn't he? Again, he ties this in to that which we've already seen, that Abraham believed God and it was counted to him for righteousness. And he reminds us that no man is justified by the law in the sight of God, it is evident, for the just shall live by faith. Not just by fulfilling the commandment, but by their faith. For the law is not of faith, but the man that doeth them shall live in them. Christ hath redeemed us from the curse of the law, being made a curse for us. For it is written, cursed is everyone that hangeth on a tree, that the blessing of Abraham might come on the Gentiles through Jesus Christ, that we might receive the promise of the Spirit through faith. But what was the purpose then of the law? Verse 22. The scripture hath concluded all under sin, Jew and Gentile, that the promise by faith of Jesus Christ might be given to them that believe. But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. The Paidagogos, translated here as schoolmaster, is not the teacher Rather, it was the slave which was responsible for the son's education. And it was his task to take the son, daughters weren't educated in this time by the Romans in the same way, but he was to take him to the teacher. Dolores, our schoolmaster, to bring us to Christ. It shows us our need. It takes us to there. But after that faith has come, we are no longer under a schoolmaster. Once we've been taught, then we are no longer under that paedagogus. Paul says, doesn't he, to the Corinthians, when I became a man, I put away childish things. Not that the law is childish. I'm not saying that, of course. it is there to teach us of Christ. It is still there to teach us of Christ. For as many of you as have been baptised into Christ have put on Christ. And then we are reminded again that all are one. If ye be Christ's, then are ye Abraham's seed. and as according to the promise. But it's a very important point, though, that these things came to the Jews. 3 verse 19. Now we know that what things whoever the law saith, it saith to them that are under the law, that every mouth may be stopped, and all the world may become guilty before God. Now Paul is telling us here that this is a privilege of the Jews. The law was to lead them to Christ. And of course, those who knew the reality of it were led to Christ. Job is arguably not a Jew, we don't know his pedigree, but we have that wonderful declaration, don't we? There in Job 19, I know that my Redeemer liveth. Psalm 22. David saw the crucifixion of the Lord Jesus Christ. In 110, we read of his glorification and his high priesthood and his sonship. We could go on, couldn't we? There are so many Psalms that we could mention. Isaiah 52 to 53 very obviously speak of the crucifixion of Christ. As Jesus is on earth, he speaks of Abraham. He says that Abraham saw my death. He saw it and was glad. And the Jews, of course, are completely perplexed by this. But Jesus said, before Abraham was, I am. Abraham knew that. But Paul doesn't just mention the law, he mentions the giving of the law. It was a very spectacular and terrible thing, wasn't it? Moses reminds the people, he came near and stood under the mountain, and the mountain burned with fire onto the midst of heaven with darkness, clouds and thick darkness. And the Lord spake unto you out of the midst of the fire. You heard the voice of the words, but saw no similitude, only you heard a voice. And he declared unto you his covenant, which he commanded you to perform, even 10 commandments, and he wrote them upon two tables of stone. It was a very scary thing. Why? Because it declares the holiness and the righteousness and the glory of God. But the law entered that the offence might abound, that people might cede the exceeding sinfulness of sin. But where sin abounded, grace did much more abound. That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. And we have that great declaration at the end of Hebrews, don't we? As again, we are reminded of the terror of that coming down, but already we have had a reference to the fulfilling of the law. For if the first covenant had been faultless, then should no place have been sought for the second. But finding fault with them, he saith, Behold the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah, not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt, because they continued not in my covenant and I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel after those days, saith the Lord. I will put my laws into their mind, and write them in their hearts. And I will be to them a God, and they shall be to me a people. And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord. For they shall all know me, from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. And of course, in quoting that, we're going back to another covenant that God spoke of to Jeremiah. But the law is concerned with service, isn't it? The following chapter of Hebrews, then verily the first covenant had also ordinances of divine service and a worldly sanctuary. It was a sanctuary, a holy place on the earth. and there were all of the things that needed to be set out, we go through them there in the opening chapters, and they always had to be done accomplishing the service of God, verse 6. We still talk about coming together for services, don't we? We are worshipping God, not in the same way, but it is a service. and the service was that which was given to the Israelites. In chapter six of Romans, Paul has said, Know ye not that to whom ye yield yourselves servants to obey, his servants ye are whom ye obey, whether of sin unto death or of obedience unto righteousness? But God be thanked that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered unto you. We need to change. Now being made free from sin, verse 22, and become servants to God, ye have your fruit unto holiness and the end everlasting life. What a great transformation. Paul has spoken again of service right at the beginning of this epistle. Verse 9 of chapter 1, For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I may mention of you always in my prayers. And he goes on to say, doesn't he, in chapter 12, that we are to give our bodies a living sacrifice Holy, acceptable unto God, which is your reasonable service. It's nothing special. It's what we are called upon to do. We need to work and look to Him that we should be serving Him. But as we think of this service in the temple, in the tabernacle, we need to go back and think a bit more of the glory. Because we looked at the glory thinking of heavenly glory as it were, but actually the glory that came to the Israelites was something that was very remarkable, wasn't it? As Moses set up the tabernacle there in the very last chapter of the book of Exodus, we read that he reared up the tabernacle and fastened his sockets and set up the boards thereof and put in the bars thereof and reared up his pillars and then it goes through all of the different aspects that had to be put in place. And he put the laver in place and then we find that Moses and Aaron and his sons washed their hands and their feet thereat. And he reared up the court round about the tabernacle and the altar, and set up the hanging of the court gate. So Moses finished the work. Then a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle. And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the Lord filled the tabernacle. The same thing happened at the dedication of Solomon's temple. It came to pass when the priests would come out of the holy place, for all the priests that were present were sanctified and did not then wait by court, came to pass as the trumpeters and singers were as one, to make one sound to be heard in praising and thanking the Lord, and when they lifted up their voice with trumpets and cymbals and instruments of music and praised the Lord, et cetera, et cetera, that then the house was filled with a cloud, even the house of the Lord, so that the priests could not stand to minister by reason of the cloud, for the glory of the Lord. had filled the house of God. It's significant, isn't it, that as Jesus is taken into the temple and is received by Simeon, he speaks a light to lighten the Gentiles and the glory of thy people, Israel. We come to the promises, those promises which God, who cannot lie, made before the foundation of the world. Peter calls them those exceeding great and precious promises. We have so many different descriptions of these. But again, these promises were given often via the prophets to the Jews. And again, we have the fixity of it. Hebrews 6, verse 13, when God made promise to Abraham, because he could swear by no greater, he swore by himself, saying, surely blessing I will bless thee, and multiplying I will multiply thee. And so after he had patiently endured, he obtained the promise. It was fixed. It was by two immutable things. It could never be changed. Again, we have this in the very opening, don't we? Which he had promised before by his prophets in the holy scriptures. And so these scriptures, they testify, don't they, of the promises. Think of those great testimonies given in Hebrews 11. They received the promises and they looked for the fulfilment of them. a heavenly fulfilment, something which needed to come, and is still to come. For this cause, Hebrews 9, If this cause he, Christ, is the mediator of the New Testament, that by means of death, for the redemption of the transgressions that were under the First Testament, they which are called might receive the promise of eternal inheritance. And that opening, the first promise, if you like, which was actually given to the serpent, Paul reminds the Romans that the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. So we have the importance of the scriptures and the importance of believing the scriptures. again we see that fulfillment of Christ filling the scriptures as set forth in the song of Zacharias as his tongue was loosed at the naming of John the Baptist. So we need to believe, we need to have that faith Again, we have that set forth by Jeremiah, don't we? And that these things should be in our hearts. Psalm 98. He hath remembered his mercy and his truth toward the house of Israel. All the ends of the earth have seen the salvation of our God. We have two, the fathers. In Romans 11, we are reminded that the gifts and calling that, sorry, the gospel is given, it's touching the election, they are beloved for the father's sakes, for the gifts and calling of God are without repentance. We've seen already, we've touched on these things, but in chapter one, Paul speaks of David. In chapter four, Abraham and Sarah and David. In chapter nine, Abraham, Isaac, Jacob, Moses. These are most important. But of course, they lead us to Christ, don't they? That's why Matthew gives that opening of his gospel. Who does he speak of? Abraham, David, the Lord Jesus Christ. And as Luke traces his genealogy back, again, we have these same ones that are touched. Of whom, as concerning the flesh, Christ came, who is over all, God blessed for ever. Well, we have so many different exclamations, don't we, of Christ, that in all things he must have the preeminence and that first place, and we have it set forth so often in the book of Revelation and so many other places. We haven't got time to go into that now. But I wanted to just comment on one thing. In chapter 7 of Revelation, We start with the ceiling of the 144,000, and then we have that number which no man can number. Now, who are the 144,000? Well, a lot of people try to put these two together. Well, how can 144,000 be a number that no man can number? That doesn't make sense. but I've not come across an explanation that convinced me until recently and towards the end of his life it seems that B. W. Newton reckoned that those 144,000 were those that are sealed during the millennium, those that come to Christ at that time. You'll notice that It's after these things and that's after the coming of Christ and the things of the sixth seal. And I highlight that because of course it's very relevant to our topic tonight. Israel are still being saved right up to that time. And we of course believe that although there will be, when Christ comes again, there will be unbelief in general, yet faith will come and we are reminded, aren't we, at the end. And so all Israel shall be saved. Well, I had hoped to go through all of these things and remind us that the adoption, the glory, the covenants, the giving of the law, the service of God, the promises, all point us to the Lord Jesus Christ. But we haven't got time to do that. But I will remind us that God, who in sundry times and in diverse manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds. And just in conclusion we have that wonderful ending. The grace of our Lord Jesus Christ be with you all. Now to him that is of power to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which was kept secret since the world began, but now is made manifest by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith. To God, only wise, be glory through Jesus Christ for ever. Amen. We look to that day when the Lord will reveal his glory.