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Series Code: TT
Program Code: TT000510A
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00:10 [Music] 00:21 >>TY: We're moving through the reformation, you guys, and 00:23 this is both historical and theological material. 00:26 It's pretty incredible that a group of individuals at a 00:31 certain time in history all began to collectively come to 00:35 a unified realization that something was dramatically 00:38 wrong with the entire religious and political system 00:43 and voices began to speak the same thing, all over western 00:48 Europe. 00:50 It's amazing also that, as they began to articulate what 00:54 they were sensing that their entire argument against the 00:58 system wasn't political, wasn't even really 01:03 theological, it was personal. 01:07 It was Jesus. 01:09 They said that a person was the answer to all the problems 01:15 that they were facing. 01:18 If we maintain a perspective that merely keeps our faith in 01:24 the realm of theological tenance, we're in trouble. 01:27 >>DAVID: There you go, that's right. 01:29 >>TY: It's gotta be brought into personal experience. 01:33 We're moving through, at this point in our 13 part series on 01:36 the reformation, the five solas, sola scriptura, sola 01:40 gracia, sola fida, now, sola Christo. 01:44 Christ alone. 01:47 All that we've discussed so far centers in a person, in 01:51 the person of Jesus Christ. 01:53 >>DAVID: Like, the last time that we were together, the 01:55 redemption that is in Christ Jesus. 01:57 He's the person. 01:59 >>TY: So, scripture is an extension of the person of 02:03 Christ. 02:04 He is the Word, capital W, from which we get the word, 02:06 lowercase. 02:08 He is the Truth, capital T, from which we get the 02:11 lowercase truth. 02:12 Jesus is the source of the grace by which we are saved, 02:17 and the faith by which we lay hold of grace is first on 02:24 display in him. 02:25 It's first the faith of Jesus, we're on dangerous theological 02:29 and spiritual ground if our starting point is faith in 02:33 Jesus. 02:35 The starting point for spiritual experience in 02:38 salvation isn't faith in Jesus, then the ownness is 02:41 still on us. 02:43 The starting point is the faith of Jesus, and that 02:46 brings us to sola Christo. 02:49 Jesus is the one in whom our salvation is an accomplished 02:54 reality and in locating it, all outside of ourselves in 02:58 him, there is such a release of Pagan anxiety, which is 03:04 common to all human beings. 03:05 >>DAVID: On that note, Martin Luther, reflecting back on his 03:08 own human experiences, says, night and day, I pondered 03:11 until I saw the connection between the justice of God and 03:14 the statement that the just shall live by faith. 03:16 Then, I grasped that the justice of God is that 03:20 righteousness by which grace and sheer mercy God 03:24 justifies us through faith, then this sentence. 03:26 There upon, I felt myself to be reborn. 03:29 And to have gone through open doors into paradise itself. 03:33 That's the experiential element you're talking about 03:35 there. 03:37 At some level, it needs to go from merely the cerebral, or 03:39 intellectual, to the deeply emotional and personal. 03:42 He says, all of this, I was having these intellectual 03:44 awareness, these intellectual, you know, epiphanies, and 03:47 then, I felt like I was born again and I walked through the 03:50 very gates of paradise. 03:51 As I was contemplating scripture, the just shall live 03:55 by faith. 03:56 >>TY: What a testimony. 03:57 >>DAVID: And Wesley has a similar testimony. 04:02 Yeah, right, this idea that he feels this burden lift from 04:04 him and he had been a Christian missionary for years 04:08 prior to really understanding the gospel. 04:11 And when Wesley traces his conversion, he says, it was at 04:16 a meeting of the Moravian Missionary Society in London, 04:18 where the introduction to Luther's commentary on Romans 04:22 was being read. 04:24 >>TY: Just the introduction. 04:26 >>DAVID: The introduction. 04:27 >>JEFFERY: You said he had been a missionary, so that 04:28 just shows it's possible to be religious but not have that 04:32 experience. 04:33 Years and decades of religiosity and going to 04:37 church. 04:38 >>DAVID: Not only is it possible, it's almost likely. 04:41 You know, Ty has said before, and I tell you there's a lot 04:46 of truth to it, that religion is maybe the easiest and best 04:49 place to hide from God, 'cause you're surrounded by all of 04:52 this God-like stuff. 04:54 You can sort of avoid God himself. 04:56 >>JEFFERY: You're under the illusion that you are in this 05:00 experiential journey, but it's not experiential. 05:04 >>TY: I read something that somebody said to this effect, 05:07 that the religion of legalism is a way of forgetting God 05:12 that passes for remembering him. 05:17 >>DAVID: What, say that again? 05:18 >>TY: That legalism is a way of forgetting God that passes 05:21 for remembering him. 05:22 >>DAVID: Oh, that's hot. 05:23 >>TY: Yeah, the idea is that you can hide from God in the 05:29 things that purport to be of God. 05:32 Religious paraphernalia and books and music and pews and 05:38 pulpits and preachers and elders and deacons and you can 05:42 just surround yourself with religion and take refuge from 05:46 grace, from the gospel, in religion. 05:50 >>DAVID: So, Luther says here, he pondered night and day this 05:55 phrase, the just shall live by faith. 05:59 And Ty, we segued into that experiential thing by you 06:02 saying, and I thought it was a pretty strong statement, maybe 06:05 a little too strong, so I'm gonna ask you about it. 06:08 I think you said we're on dangerous ground if we think 06:12 that the starting point, the, yeah, that's the 06:17 clarification, the starting point is my faith, our 06:21 collective faith in Jesus and not the faith that belongs to 06:26 Jesus. 06:27 So, when Luther is contemplating, the just shall 06:29 live by faith, he's quoting there Habakkuk 2, right, he's 06:32 actually quoting Romans 1:17, which is quoting Habakkuk 2, 06:37 so what does that mean? 06:39 >>TY: This, from my understanding, is the major 06:47 transition post reformation, well, we're still in the 06:52 reformation, but this is the major transition, the next 06:55 step that needs to be taken because almost all of 07:00 Protestant evangelical Christianity starts with faith 07:04 in Jesus, but the faith of Jesus precedes faith in Jesus. 07:11 In fact, his faith is the stimuli for our faith and when 07:17 we speak of the faith of Jesus, what we're really 07:21 describing is the dynamic of love, and what I mean by that 07:25 is 1 Corinthians 13 is where Paul is describing what love 07:30 looks like in relational action. 07:32 And you know, he says, love hopes all things and believes 07:38 all things and love never fails. 07:40 He says a lot of other things about love, but he says it 07:43 hopes, it believes, and it never fails. 07:46 And it endures. 07:47 Okay, so, if we begin with the premise that God is love, then 07:53 we could say with theological accuracy, God hopes, God 07:58 believes, all things and never fails. 08:02 God believes the best of an individual before the 08:07 individual even has confidence in God. 08:11 And that stimulates response. 08:13 One scripture that seems completely unrelated, but I 08:17 think really is an illustration of the gospel is 08:23 Song of Solomon chapter 4 verse 7, where Solomon, the 08:28 beloved, the lover is saying to his beloved, the Shulamite 08:33 woman, you are fair, my love, you are beautiful, there is no 08:37 flaw in you. There is no flaw in you. 08:40 Well, of course there were flaws in her, but there was a 08:44 real sense in which love is blind, or the scripture says, 08:48 love covers a multitude of sins. 08:51 So, I think that God relates to us in faith, the faith of 08:58 God in the sense that he sees what could be. 09:01 He relates to us according to our potential, not according 09:04 to our current situation and reality. 09:07 >>DAVID: So, you're saying that this is a gospel 09:09 principle, God sees us as we can be, there is no flaw in 09:12 you. 09:13 And then, he invites us to believe in his belief, to have 09:16 faith in his faith That is, this to me is a paradigm 09:19 changing idea, and it's probably been the focus of my 09:24 thinking and preaching on this over the last about 5 years, 09:27 4-5 years, and when you see this, stories start coming 09:33 alive, like what Jeffrey has said, when you see something 09:35 you can't unsee it. 09:36 You start seeing texts of scripture, wow, I hadn't seen 09:40 that, I hadn't seen that, I hadn't seen that. 09:42 So, here's an example. 09:43 The woman caught in adultery, so, all of the people go out, 09:47 they file out as Jesus has written on the ground in the 09:49 dust of the temple floor and woman, where are your 09:52 accusers? 09:53 This is John 8, has no one accused you? 09:55 She says, no man, Lord, no one has accused me. 09:58 And then, he says, neither do I condemn you and then, go and 10:01 sin no more. 10:03 Now, you can read that as a command, hey, you had better 10:06 not. 10:07 If you do this, a worse thing. 10:10 No, what he's saying is, I see a future for you that you may 10:14 not right now be able to see for yourself. 10:17 I see a future, you can leave this life. 10:20 There's a new story, a new narrative that your life can 10:23 tell, and it doesn't involve this. 10:25 >>JEFFERY: It's like God prophecies into us a reality, 10:27 and you all know Romans chapter 4, where that's 10:33 basically what it says, God who gives life to the dead and 10:36 calls those things which do not exist as though they did 10:40 exist. 10:43 So, God speaks a truth into you that may not be, it's not 10:48 there yet, but it will be. 10:51 >>DAVID: So, Paul is drawing that theological point from 10:53 the embryonic story in the Jewish nation, or in the 10:58 Hebrew people, and that's Abraham. 11:00 You're gonna have lots of descendants, stars of the sky, 11:04 sand of the sea. 11:05 Man, you're gonna bless the nations. 11:08 And Abraham's like, yeah, okay, so, on that. 11:11 I don't have any children. 11:14 But God makes promises based on what will be. 11:17 He speaks faith into our lives. 11:21 Go and sin no more. 11:22 >>JEFFERY: And in a sense, that's what the 10 11:24 commandments are, right? 11:25 If we view them as promises, they're declaratives speaking 11:29 into the individual. 11:30 >>DAVID: You no longer have to. 11:32 >>JEFFERY: If you accept me as your redeemer, you will no 11:35 longer. 11:36 >>DAVID: Exactly, and then you go down the commandments. 11:38 >>JEFFERY: And then you go down the commandments, you 11:39 will no longer live this broken way of life and so 11:42 forth. 11:44 >>DAVID: Another story that's come alive for me is Acts 9 11:45 where Saul has been persecuting, he's now, you know blinded, and 11:50 he's hiding in this you know, home there in Damascus and 11:54 when Ananias comes in, he says Brother Saul, God told me to 11:58 tell you something and what he told me to tell you is that 12:00 you will bear his name before kings, that you will be a 12:03 powerful preacher and that you will suffer yet many things 12:05 for his sake. 12:06 So, that is not what Saul is expecting to hear from God. 12:11 I mean, his view of God is, when they're out of line, you 12:13 punish them, you persecute them, and if need be, you end 12:15 their lives. 12:16 So, here, no, God's got big plans for you. 12:19 God sees a future for you that you can't see right now of 12:21 which your temporal blindness is only an illustration of 12:25 your larger spiritual blindness, but God's got a 12:26 plan for you. 12:28 He's inviting you to believe in what he sees for your 12:31 future. 12:32 >>JEFFERY: And the beautiful thing is that God would not be 12:35 able to reveal that reality to us completely because we 12:37 wouldn't be able to handle it. 12:39 So, he takes us on a journey, on a step by step journey, 12:44 because that would be overwhelming to us for God to 12:48 be able to somehow reveal to you the kind of human being 12:53 that he dreams that you would become. 12:57 And so, that's the point of the journey. 13:00 >>TY: Jeffrey, you took us to Romans 4:17, God calls those 13:04 things which do not exist as though they do and the context 13:07 of course is he's calling you righteous even though you're 13:09 not, which in the human realm, that's lying, but from God's 13:14 perspective, it's not lying because he's prophesying and 13:17 his word has power to produce what he says, but if you take 13:22 chapter 4, verse 17, Paul develops, develops, develops, 13:25 when he comes to chapter 6 and verse 11, he says, likewise, 13:29 you also reckon yourselves to be dead to sin but alive to 13:32 God in Jesus Christ, our Lord. 13:35 Reckon yourself. 13:36 Reckon means what? 13:40 >>DAVID: Consider. 13:41 >>TY: Consider, regard yourself the way, you're not 13:43 righteous, but regard yourself as righteous by virtue of the 13:49 fact that you're in Christ. 13:51 Begin to see yourself differently and then, add to 13:54 that chapter 10 of Romans verse 8, I don't know if you 13:57 guys have ever noticed this, this just dawned on me a while 14:01 ago, it says here that the gospel is the word of God and 14:04 then it says that it is the word of faith which we preach. 14:10 Okay, the gospel, specifically in the bible in general, we 14:15 call this the word of God. 14:17 Paul calls it the word of faith, so whose faith is it on 14:21 display in the word? 14:22 The faith of God, okay. 14:25 So, in that sense, in that sense, that's what we talked 14:28 about in our previous conversation, right? 14:31 Where Jesus is a new narrative. 14:36 He's a new story. 14:37 He is according to, what is it, Ephesians 2 or Ephesians 14:42 4, where he's called the one new man. 14:45 Four. 14:47 He's the one new man, he's the new human. 14:49 So, the bible is telling a story. 14:53 It's the word of God's faith that is first lived out in the 14:58 person of Christ, and we're invited to indentify with that 15:05 new narrative. 15:06 So, we can either trace our identity to the first Adam, 15:10 with all the sin and guilt and shame and woe that proceeds 15:13 from him and that can be our identifier, the one with whom 15:20 we identify. 15:21 Or we can say, not the first Adam, but the second Adam, the 15:24 new man. 15:26 I relate to, I identify with, by faith, Jesus. 15:31 I want my humanity to be like his, not like his. 15:35 So, I'm shifting to a new start. 15:37 >>JAMES: I notice when you say like Christ, you're pointing 15:40 to me and when you say like the fallen, you're pointing to 15:42 Jeffrey. 15:44 I just noticed that, I don't know if you guys noticed that. 15:45 >>TY: It was unconscious. 15:46 >>DAVID: It was Ephesians 2, the new man, Ephesians 15:50 2:14-15. 15:51 >>TY: In Ephesians 2, when it talks about Jesus being the 15:53 one new man, it's very interesting, he's the one new 15:56 man and as such, in him, is combined the people of all 16:02 ethnicities and nations. 16:03 That's the point. 16:05 So, the middle wall of partition, which he calls in 16:08 the text, enmity, hatred, hostility between people. 16:14 The hostility between people, the wall of hostility between 16:17 people is broken down, why? 16:19 Because Jesus is the universal man. 16:22 Because Jesus is the universal man. 16:26 Jesus is the one man that represents all men. 16:29 >>JAMES: Check his lineage. 16:31 Matthew wrote it powerfully and amazingly. 16:34 Yeah. 16:35 >>DAVID: There's four women in there, in the genealogy and 16:37 every one of them is a Gentile. 16:39 Different situations, different backgrounds, a mixed 16:43 multitude we would say. 16:44 So, it's interesting, on the point about the faith of Jesus 16:49 and a new reality and calling those things, when Luther 16:54 says, again, I'm going back to Luther, he pondered day and 16:56 night on that statement, the just shall live by faith, the 16:59 just shall live by faith. 17:00 I'm gonna say something that might sound crazy. 17:03 I think that Luther was teaching what he was teaching 17:07 clearly, in the sense that he was teaching that we cannot be 17:10 justified or saved by works, but it's through Jesus, it's 17:14 by faith, or it's by grace, it's through faith. 17:16 I get all of that, but I think that while Luther was accurate 17:22 in the big picture, I think exegetically, on that text, 17:27 there has been development that suggests that there is a 17:31 better way to read what's going on there. 17:33 >>TY: When you say that text, you mean which text? 17:35 >>DAVID: I mean the text that was the nucleus, the just 17:38 shall live by faith. 17:39 This is the thing. 17:40 >>JEFFERY: So, for him, it was his faith. 17:42 >>TY: The just shall live by faith in Jesus. 17:44 >>JEFFERY: My faith in Jesus. 17:46 >>DAVID: Right, but it's interesting, if you go back 17:48 and I'll just read you this bombshell of a statement. 17:50 If you go back and actually read in Romans chapter 1 17:54 where, that's quoted, right, you have Romans chapter 1, 17:57 verses 16 and 17, where it says the just shall live by 17:59 faith. 18:00 He's quoting from Habakkuk, which we mentioned. 18:02 So, I've just got my bible open here to Habakkuk, and if 18:05 you read through this and I'll just read the first 4 verses, 18:09 if you read the first chapter of Habakkuk, the first four 18:11 verses say, the burden which the prophet Habakkuk saw, oh, 18:15 Lord, how long will I cry and you will not hear, I cry out 18:18 to you, violence, and you do not save. 18:21 Why do you show me this iniquity and cause me to see 18:24 trouble? 18:25 Plundering and violence are everywhere before me. 18:27 There is strife and contention, therefore the law 18:29 is powerless and justice never goes forth. 18:31 For the wicked surround the righteous, therefore, perverse 18:33 judgment proceeds. 18:34 God then responds, and says, you think this is bad, it's 18:38 gonna get worse. 18:39 The Babylonians are gonna come and you're gonna see even 18:41 worse things. 18:42 He then comes back again, the prophet Habakkuk, chapter 1, 18:45 verse 12, are you not from everlasting, oh, Lord, my God, 18:49 oh holy one? 18:50 We will not die, oh Lord. 18:51 You have appointed them for judgment, oh rock, you have 18:54 marked them for correction. 18:55 you are of pure eyes than to behold evil. 18:58 You cannot look at wickedness. 18:59 Why do you look on those who deal treacherously and hold 19:03 your tongue when the wicked devours a person more 19:05 righteous than he? 19:06 Why do you make men like the fish of the sea, like creeping 19:08 things that have no ruler over them? 19:11 >>JEFFERY: Why do you, why do you, why do you? 19:14 >>TY: It's a diatribe against apparently God not doing what 19:18 God should do. 19:19 >>DAVID: You're not being God. 19:21 >>TY: Where's your justice? 19:22 >>DAVID: And sometimes, we're like, whoa, blasphemy, but the 19:24 prophets often registered their frustration with God's 19:27 seeming absence from various situations. 19:30 So, he's saying, what, where, why, what are you doing? 19:34 Now this is so interesting, then chapter 2, verse 1, 19:38 Habakkuk says, I will stand my watch, I will set myself on 19:41 the rampart and watch to see what he will say to me in 19:43 response to what amounts to an interrogation. 19:48 And what I will answer when I am corrected? 19:52 Then the Lord said unto me, here it is, here's the answer 19:55 to this interrogation. 19:56 Write the vision, make it plain on tablets that he may 20:00 run who reads it, for the vision is yet for a future 20:03 time, an appointed time, at the end, it will speak, it 20:07 will not tell a lie. 20:08 Though it tarries, though it waits, though it delays, wait 20:11 for it because it will surely come and it will not delay. 20:15 Look at the proud, his soul is not righteous or upright in 20:18 him, but the just shall live by his faith. 20:23 >>TY: The it that's coming is a him. 20:25 >>DAVID: The it that is coming, the thing that will be 20:27 so plain as if written on tablets of stone that even 20:29 somebody that's running by quickly will be able to see it 20:31 like an advertisement, is Jesus. 20:33 It's Jesus. 20:34 >>JEFFERY: So, the his is Jesus. 20:36 >>TY: I love that so much. 20:38 I can't even tell you. 20:40 >>DAVID: Oh, I'm telling you. 20:42 >>TY: This puts the faith of Jesus in the context of 20:45 theodicy, do you see that? 20:47 >>DAVID: Absolutely, yes I do. 20:48 You need to unpack that, we need to take a break and I 20:51 want you to unpack that. 20:53 The faith of Jesus in the context of theodicy. 20:56 >>TY: We do need to take a break. 20:57 Let's come back in a minute. 21:00 [Music] 21:12 Announcer: Want a seat at the table? 21:13 Well, you're certainly invited. 21:15 Visit our website at lightbearers.org. 21:18 In fact, you may wanna make it your homepage because we're 21:21 always adding something new to strengthen your relationship 21:24 with Jesus. 21:26 At lightbearers.org, you'll find thought-provoking blogs 21:30 and verse-by-verse bible studies on a variety of vital 21:32 topics. 21:34 Our online resource center has an excellent lineup of books, 21:38 CDs, and DVDs that present God's word with clarity and 21:43 power. 21:44 Our presenters include, Jeffery Rosario, James 21:49 Rafferty, David Asscherick, Ty Gibson, and more. 21:55 We also maintain an archive of audio and video messages you 21:59 can access free of charge. 22:01 Feel free to listen online, or download to your computer, 22:04 tablet, or Smartphone. 22:06 Under events, you'll discover locations and dates where 22:10 ministry events will be held throughout the year. 22:12 We'd love to see you. 22:14 If you've felt a personal call to ministry, our Arise school 22:18 will help get you going. 22:20 We have training programs that vary from nine days to 13 22:24 weeks. 22:25 Click on the learn more link for more details about each 22:28 program. 22:30 Stay up to date with the latest sermons, media, news, 22:33 and events by subscribing to our monthly newsletter. 22:37 If you'd like to help us continue producing gospel 22:40 resources, please donate using our convenient and secure web 22:44 page, and receive a tax deductible receipt. 22:47 We're here to serve and equip you in sharing your passion 22:51 for Christ and the global advancement of his benevolent 22:54 kingdom. 22:56 Lightbearers.org. 22:58 There's room at the Light Bearers table for you. 23:01 There's room at the Light Bearers table for you. 23:03 [Music] 23:09 >>TY: Man, this Habakkuk's passage that you took us to, 23:14 which, let's remind ourselves, this is where Paul is grounded 23:18 in the book of Romans. 23:19 Romans introduces the gospel by quoting that very passage. 23:23 And Romans 1, verses 16 and 17, the just shall live by his 23:29 faith, and it's the faith specifically of Jesus, which 23:32 is proven by the fact that Habakkuk is a messianic 23:37 prophecy that is saying, wait for it, it's coming, in answer 23:40 to the question, why is there injustice? 23:42 You're not dealing with the issues. 23:44 You're not dealing with the issues in this world, there's 23:47 slaughter, there's war, there's bloodshed, where are 23:50 you, God? 23:51 Why aren't you doing anything? 23:53 And God says, wait, wait, it's coming, it's coming, it's 23:57 coming, and the just shall live by his faith. 24:02 Jesus comes into the world as the answer, as the solution to 24:07 all evil. 24:09 He does this on multiple levels. 24:11 Yeah, we see in his life, Jesus comes into solidarity 24:15 with human beings in his incarnation and at the cross 24:18 of Calvary and in coming into solidarity, we even answer. 24:22 of Calvary and in coming into solidarity, we even answer. 24:24 >>JEFFREY: You did not. 24:25 >>DAVID: What a boss. 24:26 >>TY: Can you take him out? 24:28 >>TY: Can you take him out? 24:30 >>DAVID: Just ended life, carrying on. 24:32 >>DAVID: Just ended life, carrying on. 24:33 >>CAMERAMAN: That was amazing. 24:34 >>JEFFERY: Finish your thought, finish your thought. 24:35 >>TY: The fly has been troubling us for the whole 24:42 discussion. 24:44 What are you gonna do with it? 24:45 Well, don't touch me and don't turn the pages of your bible. 24:48 [Laughter] 24:50 Okay, there we go, there we go, there we go. 24:53 Okay, there we go, there we go, there we go. 24:54 >>JAMES: There he is, people. 24:55 >>TY: James, that was impressive. 24:57 >>JAMES: Jim inspired me. 25:00 Thanks, Jim. 25:02 >>TY: Okay, so, we're looking for a philosophical, maybe 25:08 even a technical answer to why is there sin and suffering? 25:13 God answers the question by entering into the suffering 25:16 with us. 25:18 You look at the cross of Calvary, you look at the 25:21 person of Christ, and he's entering into the human story, 25:25 taking our shame, our guilt, our sorrows upon himself. 25:28 He's entering into it with us. 25:30 I mean, this is a poor illustration, but picture, 25:34 this is a good illustration, but it barely approximates 25:40 what really happened in Christ. 25:42 There's somebody who's suffering and is hospitalized. 25:46 One person shows up for the visit, reading bible verses 25:51 and articulating propositional points about suffering. 25:55 Another person shows up and sits in silence with the 26:00 sufferer, cries with them, holds their hand, prays with 26:04 them and identifies by sharing in their story. 26:09 Where's the greater comfort? 26:12 In a moment of suffering, the cross of Calvary is God's 26:16 ultimate answer to the theodicy question, why is 26:21 there sin and suffering in the world if God is good? 26:23 Well, Jesus proves that God is good in the ultimate sense 26:28 that he doesn't remain aloof from our pain, he enters into 26:32 it with us. 26:33 I love Habakkuk now in ways that I've never seen before. 26:35 >>DAVID: And what I love about what you just said there, Ty, 26:38 is in the dark nights of the soul, we need more than a 26:41 proposition, we need a person. 26:43 >>TY: That's right. 26:44 And Jesus is that person. 26:45 >>DAVID: Listen to this, now this is a bombshell of a 26:48 scholarly statement, written by Sigve Tonstad in his book, 26:52 Romans, Paul Among the Ecologists. 26:54 Now, just listen to this, this is a bombshell. 26:57 He says neither the Hebrew bible, nor the Septuagint, 27:00 that's the Greek translation of the Old Testament. 27:03 So, neither the Hebrew bible, nor the Septuagint supports 27:06 the translation the righteous live by their faith, Habakkuk 27:10 2:4, or the wording of the mainstream bible translations 27:14 into English. 27:15 Indeed, the choice of wording in most translations of 27:18 Habakkuk, this is crazy, listen to this, betrays the 27:21 translator's desire to put words into Habakkuk's mouth 27:26 that would fit what the same translators assume Paul to be 27:28 saying when he quotes the Old Testament prophet in Romans. 27:31 Rather than allowing Habakkuk to influence our understanding 27:35 of Paul, we have allowed the Paul of Protestant Orthodoxy 27:39 retroactively to influence translations of Habakkuk. 27:42 >>TY: He's essentially saying that we're bringing a 27:44 human-centered assumption to the reading of Paul. 27:48 >>DAVID: Yeah, exactly. 27:50 >>TY: It's gotta be your faith. 27:51 >>DAVID: And chronologically, Habakkuk comes first, so to 27:54 translate Paul in such a way that we're retroactively 27:57 saying, hey, what Habakkuk meant, no. 28:00 So, what you have Luther quoting Paul, Paul is quoting 28:03 Habakkuk, but this is key, when Luther's quoting Paul, 28:06 he's quoting the Paul, as it says here, of Protestant 28:09 Orthodoxy. 28:10 Which is fine. 28:11 In that 16th century, the question that was being 28:14 debated is faith alone, okay, fine. 28:18 So, Luther, with his 16th century eyes is arriving at 28:22 some of the truth, and a big part of the truth. 28:24 Jesus, sola Christo, right? 28:27 But it was even, it's not less that what Luther thought. 28:32 It's the faith of Jesus. 28:35 His faith and his faithfulness to us, to which our faith is 28:42 just a faint echo, a shadowy of a reflection. 28:47 >>TY: And that brings us back to our first discussion, the 28:50 real key to understanding the Old Testament is the idea of 28:55 God's covenant faithfulness. 28:57 So, why wouldn't you expect that to be the narrative in 28:59 the New Testament with Christ? 29:00 >>DAVID: With the Messiah. 29:02 >>TY: Yeah, Jesus, is living out the Old Testament 29:05 covenantal promise of God's faithfulness to us, not our 29:09 faithfulness to him. 29:11 >>JAMES: This really was clear to me, I mean, it's become 29:14 clearer to me as we've been talking right now, but the 29:16 clearest that it came home to my heart, my brain, just now, 29:21 is when you were talking about Romans chapter 10, and I just 29:24 wanna read it again and see if I picked up the point you were 29:27 making and this is it, okay, 'cause you know, I look in the 29:30 bible and I see there's not a lot of the faith of Jesus, the 29:33 faith of Jesus, the faith of Jesus, the faith, but all of a 29:35 sudden I started realizing, that doesn't matter. 29:38 The phrase the faith of Jesus is not the foundation for the 29:42 faith of Jesus. 29:44 The faith of Jesus is, Paul says here, but what saith it? 29:48 The word is neither even in thy mouth and in thine heart, 29:51 that is, the word of faith which we preach. 29:54 The faith of Jesus is the entire bible. 29:57 The word of faith. 29:59 >>TY: What an insight. 30:01 >>JAMES: The word of faith, and so, the whole thing is the 30:03 faith of Jesus. 30:05 From Genesis to Revelation, the whole story is the faith 30:08 of Jesus, therefore, Paul didn't have to get all caught 30:12 up in how many times he said the faith of Jesus, no, 30:17 because it was just, it's just there, the faith of Jesus is 30:20 just the whole narrative. 30:22 In fact, maybe he wasn't even concerned about that in Romans 30:25 chapter 1 or Habakkuk, because it doesn't really matter to 30:28 him because he knows and he's hoping that someday, we'll 30:31 know that the faith of Jesus is the underlying foundation 30:33 of the entire thing. 30:35 The whole story. 30:37 >>DAVID: Jeffrey, were you gonna say something to that. 30:39 >>JEFFERY: No, go ahead. 30:40 >>DAVID: Well, what I was gonna say to that is this is 30:41 why, first of all, I do think, just as a point of my own 30:45 perspective, I think that Paul deals extensively with the 30:48 faith of Jesus as, I get what you're saying. 30:50 He does in Romans. 30:52 If you read Matthew chapter 1, verse 1, right, this is the 30:55 start of the New Testament. 30:57 The book of the genealogy of Jesus Christ, the Son of 31:00 David, the Son of Abraham. 31:02 Okay, you can't even get the New Testament started without 31:06 the Old Testament. 31:07 If you don't know who David is and the promises that God 31:10 made, the promises that God made to David and the covenant 31:14 that God made with Abraham, good luck understanding the 31:17 New Testament. 31:18 There's a lot of, oh, I'm a New Testament Christian, okay, 31:20 fine and good, but the New Testament is vacuous without 31:23 the Old Testament, vacuous is too strong of a word, the New 31:25 Testament is unsupported without the Old Testament, 31:28 yeah, what's it about? 31:29 Behold, the Lamb of God that takes away, the what? 31:32 >>JEFFERY: Jesus is our high priest. 31:35 What? 31:36 >>DAVID: The Son of Abraham, who's Abraham? 31:38 The Son of David, who's David? 31:40 But when you read, as an, if you look at my bible, I've 31:43 actually, I'm gonna hold this up for everybody to see, I 31:46 take, this is the only uninspired page in the bible, 31:49 the one that separatist the Old and the New Testament, so 31:51 what I do is, I just fold it over so that I don't have to 31:54 look at it, because it suggests that there is a 31:56 discontinuity, that there's some bifurcation, that that's 32:00 that and that's that. 32:02 No. 32:03 This is one story. 32:04 >>JAMES: So, Jesus taking down all the walls, including that 32:06 one. 32:08 >>DAVID: He broke down the middle wall of partition right 32:10 here. 32:11 So, Jesus shows up in response to all of the promises. 32:13 We went to this text, 2 Corinthians chapter 1, verse 32:15 20. 32:16 All of the promises of God are yes, in Jesus. 32:19 We went there. 32:20 So, when we come here, what we see is Jesus behaving in a way 32:24 that is consistent with what we see love to be. 32:27 Love believes all things, love hopes all things, love endures 32:29 all things, love never fails. 32:30 Jesus believes all things, Jesus hopes all things, Jesus 32:33 endures all things, including the cross, and he never 32:36 failed. 32:37 So, now, we come and we say, I believe that story. 32:40 Now, the word belief and faith are very similar words, very 32:45 similar words, and yes, there is a very strong and true 32:49 sense in which I need to believe it and God invites us 32:52 to have faith in it. 32:54 But that is a reflection. 32:56 In the same way that my love is just a faint reflection of 32:59 his love, my faith is just a faint reflection of his faith 33:02 and his faithfulness. 33:03 >>JEFFERY: Do you think that possibly Luther landed on 33:06 that? 33:07 >>TY: No, he didn't. 33:09 Not in Romans, he didn't. 33:11 >>JEFFERY: Regardless of his treatment of Romans 1, I'm 33:15 thinking, if he believes in this total depravity concept, 33:20 what you're saying is that, it can't begin with us, it has to 33:23 be the faith of Jesus, not my faith in Jesus, because that 33:28 still puts me as in an initiating position, right? 33:34 Well, if he believes in total depravity, clearly he believed 33:37 that he's not the initiator. 33:40 He doesn't have the capacity to initiate. 33:42 >>TY: In concept, in concept, he did see it, is what you're 33:47 suggesting. 33:48 >>DAVID: His solution, what was his solution to that? 33:52 What was Luther's solution? 33:54 We've talked about it in this program, not this program, but 33:56 in this series? 33:57 What was Luther's solution to the fact that it can't be my 34:00 faith. 34:01 >>TY: Irresistible grace. 34:02 >>DAVID: Yeah, that's right. 34:03 The denial of free will. 34:07 So, that's one way to do it, but another way to handle it 34:10 is to say, all of that faith, all of that grace resides in 34:13 Jesus and I simply access it by believing. 34:18 Now, all of these, in fact, were you gonna say something, 34:20 'cause I wanna go to a... 34:22 >>JAMES: Well, I just wanna build on that as you're going. 34:24 And that is, and when we allow the faith of Jesus to be as 34:28 large as it is, then there's no fear in us dwelling upon 34:33 this subjective experience, the works. 34:35 As long as that experience looms large, the rest of it is 34:38 just a natural, that's what Paul does over and over again. 34:40 He says, do we do away with love? 34:42 Do we do away with it? 34:44 No, of course not, of course. 34:46 In fact, he has no fear of talking about it to the hilt, 34:48 as long as this picture looms large behind him. 34:51 It's like... 34:52 >>DAVID: He assumes it. 34:53 >>JAMES: Yes. 34:54 He's under the shadow of grace, and therefore, he's 34:56 good. 34:57 >>DAVID: He assumes it. 34:58 So, Paul, in Galatians chapter 2, I love this. 35:01 Galatians chapter 2, there's a passage here that has the 35:05 phrase pistus Cristu, which is the Greek phrase for faith 35:08 Jesus, three times. 35:10 Faith Jesus, faith Jesus, faith Jesus. 35:12 Here in Galatians 2, Galatians 2. 35:15 So, what I'm gonna do is, I'm just gonna read this through, 35:18 Galatians 2, beginning in verse 15, I'm gonna read it 35:20 through, okay, then I'm gonna go back and show those 35:24 sections where faith in Christ, pistus Cristu, faith 35:28 Jesus, or faith Christ, can be rendered in the, not the 35:32 objective genitive, but the subjective genitive, and 35:35 you'll see how it totally transforms the passage, and 35:38 then, I'm gonna show you a very interesting redundancy 35:41 that is resolved by doing that. 35:42 >>TY: Okay, chapter 2. 35:43 >>DAVID: Galatians 2, beginning in verse 15. 35:46 Paul says, we who are Jews by nature and not sinners of the 35:49 Gentiles, knowing that a man is not justified by the works 35:52 of the law, but by faith in Jesus Christ, even we have 35:56 believed in Christ Jesus, that we might be justified by faith 35:59 in Christ and not by the works of the law. 36:02 For by the works of the law, no flesh shall be justified. 36:05 But if, while seeking to be justified by Christ, we 36:08 ourselves are found sinners, is Christ therefore a minister 36:11 for sin? 36:12 Certainly not. 36:13 For if I build again those things which I have destroyed, 36:15 I make myself a transgressor, for I through the law, died to 36:18 the law that I might live to God. 36:20 I have been crucified with Christ, it is no longer I who 36:22 live, but Christ lives in me, and the life which I now live 36:24 in the flesh, I live by faith in the Son of God, who loved 36:27 me and gave himself for me. 36:29 I do not set aside the grace of God, for if righteousness 36:31 comes through the law, then Christ died in vain. 36:33 Okay? 36:35 Now, I made one slight error there. 36:37 I said pistus Cristu occurs 3 times in the passage, that's 36:41 not true, it occurs twice, but pistus occurs three times, 36:43 actually, almost four, but you'll see what I mean by 36:45 this. 36:46 Now, I'm gonna reread this, more slowly now. 36:48 Verse 15. 36:50 We who are Jews by nature, that is to say, we're Jews, 36:53 we're genealogical Jews, we're descendants of Abraham, and 36:56 not sinners of the Gentiles, when he says this, he is not 36:58 saying all Gentiles are sinners, he's speaking tongue 37:01 in cheek. 37:02 The Greek word here is literally lesser breeds. 37:04 >>JAMES: Like the way you see it, you Jews see the Gentiles 37:06 that way. 37:08 >>DAVID: We know, it's in house language, we know we're 37:10 not the lesser breeds, okay, verse 16, knowing that a man 37:14 is not justified by the works of the law, but by the 37:18 faithfulness of the Messiah, Jesus, now watch this 37:22 redundancy. 37:23 Faith of Jesus, which is better, now watch this 37:26 redundancy that's done away with. 37:28 'Cause notice the very next phrase, even we have believed 37:30 in Christ Jesus. 37:31 >>TY: Yeah, it would be pointless to say it twice. 37:33 >>DAVID: We have faith in Jesus, we believe in Jesus, 37:36 and those words faith and belief are almost the same 37:38 words, they're just so closely related. 37:40 So, look at it again. 37:41 >>JAMES: This is beautiful. 37:42 >>DAVID: We, okay, so we are not justified by the works of 37:44 the law, but by the faithfulness of Jesus, the 37:46 Messiah, so we believe that story, we believe that story, 37:50 that we might be justified by the faithfulness of Messiah 37:56 and not by the works of the law. 37:58 For by the works of the law, no flesh shall be justified. 38:00 But if, while we seek to be justified by Christ, by 38:04 Christ, by his faith, if we ourselves are found sinners, 38:07 is Christ therefore a minister for sin? 38:11 Certainly not. 38:12 For if I build again those things which I have destroyed, 38:14 I make myself a transgressor, just a brief word on that. 38:17 What he's saying is, if I try to build up the wall between 38:19 Jew and Gentile, if I erect a sign, okay, this is a quote, 38:24 use an illustration, can I borrow a piece of paper. 38:26 I'll just do this real quick. 38:27 So, if I erect a sign that says, Jews only, okay, Jews 38:36 only, I erect a sign, I'm building again, Jews only, 38:39 you're out, this is for Jews only. 38:41 The back of that sign says, you are also a transgressor. 38:48 Right? 38:50 Because the big drama of the calling of the Jewish nation 38:53 is that they themselves needed a Savior. 38:55 They themselves are sinners. 38:57 So, he says, if I erect that wall of partition, I cut 39:02 myself off. 39:03 Because the back of the sign says, you also are, so, if I 39:06 use Torah as a way to keep you out, that's what he's saying. 39:09 Now, this is so key, you know that that's what he's saying 39:12 because verse 19, for I through the law, through the 39:14 Torah, I through the law died to the law. 39:18 I had to go back and read my own scriptures. 39:23 The Torah, and I realized that I'd been reading them wrong 39:26 all along. 39:27 Then, verse 20. 39:28 >>TY: This is so good, I can hardly contain myself. 39:31 >>DAVID: Then verse 20 is a verse we know so well, but 39:33 listen to it with new ears. 39:35 I have been crucified with the Messiah, it is no longer I who 39:40 lives, but the Messiah lives in me, and the life that I 39:42 now live in the flesh, I live by the faithfulness of the Son 39:46 of God, who loved me and showed that faithfulness by 39:50 giving himself for me. 39:51 And then he says, this makes such sense, look, I'm not 39:55 setting aside the grace of God, because if righteousness 39:58 came through the law, then what's Jesus doing on the 40:01 cross? 40:02 Being faithful unto death? 40:05 That's the faith of Jesus. 40:07 >>TY: What a blessing, to put the whole gospel in Christ. 40:17 There's such a relief and yet, simultaneously, with that 40:21 relief, an overwhelming sense of new motivation. 40:25 >>DAVID: Not no motivation, new motivation. 40:29 >>TY: Man. 40:30 >>DAVID: Not I have to, I ought to, I should. 40:32 I get to, I want to, I can't wait to. 40:36 >>TY: Yeah that's beautiful. That's beautiful. 40:38 Let's take a break and we'll come right back. 40:40 >>TY: Yeah that's beautiful. That's beautiful. 40:41 [Music] 40:53 Announcer: A Light in Zambia is a moving video documentary 40:55 that traces the stories of 5 amazing African men and women 41:00 who encountered Christ through the powerful medium of gospel 41:03 literature. 41:04 To receive your free copy, call 877-585-1111, or write to 41:09 Light Bearers, 37457 Jasper Lowell Road, Jasper, OR 97438. 41:17 Once again, to receive your free copy of A Light in 41:19 Zambia, call 877-585-1111, or write to Light Bearers, 41:26 37457 Jasper Lowell Road, Jasper, OR 97438. 41:32 Simply ask for the Zambia DVD. 41:35 Simply ask for the Zambia DVD. 41:36 [Music] 41:42 [Music] 41:43 >>TY: Man, if there's anything that just lights me 41:46 on fire inside, it's this faith of Jesus concept that 41:51 Paul is articulating in Romans and Galatians. 41:55 Understanding this passage that you just broke down for 41:58 us, David, it's amazing, it's amazing not merely on the 42:03 level of understanding, although you can't separate 42:06 understanding from it because it's the understanding that 42:08 produces such an emotional release. 42:10 It creates a tremendous sense of immediate freedom. 42:16 You're just overcome with a sense of God loves me like 42:20 that? 42:22 And the weight just comes off. 42:26 >>DAVID: Here's John Wesley. 42:27 When he was in the Moravian missionary meeting in London, 42:31 and he hears the reading of Luther's commentary, he says 42:33 this, I felt my heart strangely warmed. 42:36 I felt I did trust in Christ, Christ alone, sola Christo, 42:42 for salvation. 42:43 And an assurance was given me that he had taken away my 42:47 sins, even mine and saved me from the law of sin and death. 42:53 >>JAMES: But it's interesting because we were talking about 42:55 Luther's commentary on Romans, now we're talking about 42:58 Wesley's understanding of Luther's commentary on Romans, 43:00 but we're taking it one step further here. 43:02 >>TY: Table Talk's understanding of Wesley's 43:04 understanding of Luther's understanding of Romans. 43:06 >>JAMES: No, no, no, no, no, no, but we're going further 43:10 because we're saying also that Luther didn't quite get it 43:13 all, right? 43:14 >>DAVID: I agree with that, yeah. 43:16 >>JAMES: We're taking it one step further and we're saying 43:18 there's a fuller picture of the faith of Jesus that is 43:20 much larger. 43:21 There's a picture here that takes in a completely 43:24 different perspective of how we read the bible, and now, we 43:27 need to reread the whole bible. 43:29 >>DAVID: And you see it. 43:30 That's actually what Paul means, when he says in 43:33 Galatians 2:19, for I through the law, died to the law. 43:38 'Cause he knew the Torah. 43:40 He said, I had to go back and read my own book, and I 43:44 realized that I had been reading my own book, my own 43:47 history, my own, my people's book. 43:49 >>JEFFERY: It's that veil that we talked about. 43:51 >>TY: You know, he does articulate in 2 Corinthians 3. 43:54 >>DAVID: Maybe we should go there? 43:56 >>JAMES: I think so. 43:57 That's gonna nail it for us. 43:59 I think that's really gonna help us. 44:02 >>TY: By the way, Jeffrey, David was mentioning the 44:05 kingdom New Testament, it's right here, you can get the 44:09 thing on your phone. 44:10 >>DAVID: Yeah, I have it, it's great. 44:12 Because, as Tonstad says there in his commentary on Romans, 44:17 you won't find this in most of the mainstream bible 44:19 translations, the best you get is the King James. 44:22 'Cause the King James says the faith of Jesus and of is the 44:24 possessive, it's the genitive. 44:25 >>JAMES: I'm not gonna argue with you on that. 44:27 >>DAVID: [Laughter] 44:28 It's the best, it is certainly the best. 44:30 >>TY: Okay, so, 2 Corinthians chapter 3, where do you wanna 44:35 start? 44:37 I'd go all the way back to verse 6 and move forward with 44:40 this passage. 44:41 >>DAVID: That's always the hard thing about scripture, 44:43 isn't it? 44:44 It's like, where do you jump in? 44:45 [Laughter] 44:48 >>TY: So, in verse 6, Paul says, we have been made 44:52 sufficient ministers of the new covenant, not of the 44:55 letter, but of the spirit, for the letter kills and the 44:57 spirit gives life. 44:58 So, in this passage, he's essentially saying, those of 45:02 us who preach the gospel, which, priesthood of all 45:05 believers is all believers, he's saying that our calling 45:09 is to preach the new covenant, that is to say, in his 45:12 context, he's about to explain to us, our calling is to 45:15 reframe Torah. 45:18 Think about it that way. 45:19 Our calling is to reframe the law, yeah. 45:21 That's what he's about to do for us himself in the 45:25 explanation. 45:26 We're called to preach the new covenant, not the oldness of 45:29 letter, but the new, and then he says, verse 7, but if the 45:33 ministry of death, written and engraved in stone was glorious 45:37 and it was, he's referring specifically to the event at 45:39 Sinai, the lightning, thunder, it was a glorious event, and 45:44 the law itself is glorious, the law itself serves a 45:47 purpose, it communicates, by the law is the knowledge of 45:50 sin. 45:51 He says, it's glorious so that the children of Israel could 45:53 not look steadily at the face of Moses because of the glory, 45:57 there's his word again, of his countenance, which glory was 46:01 passing away. 46:02 Now, we get nervous at this point because he just said 46:06 that what happened at Sinai, that glory is passing away, 46:11 but he's about to explain himself. 46:13 >>DAVID: Can I ask you a question? 46:15 >>TY: Yes, go. 46:16 >>DAVID: I've always been troubled by this and maybe you 46:18 guys can help me out here. 46:19 When he says the face of Moses, because of the glory of 46:21 his countenance, or his face, which glory was passing away, 46:24 is that saying that the glory of the law was passing away, 46:28 or his face didn't glow for the rest of his life? 46:30 >>TY: If you keep reading the passage all the way through, 46:33 Paul is beginning with his face and ending with the law. 46:36 Paul is beginning with his face and ending with the law. 46:39 No, the glory of the event, Paul is using as a platform, 46:44 as you keep reading, to say that we need to undergo a 46:47 transition in our understanding of scripture 46:52 that becomes centered in Christ. 46:54 We need to... 46:55 >>DAVID: I get that, I'm on that page, but just that 46:58 phrase, which glory was passing away? 47:00 What's he saying there? 47:03 >>TY: It's the glory of the law is giving way to the glory 47:04 of Christ. 47:05 That's my understanding of it and that's what he says. 47:08 >>DAVID: I know that's where the passage, that is not in 47:11 dispute, I just always wondered about that phrase. 47:14 Is he saying the law is losing its glory or that Moses's face 47:17 didn't glow for the rest of his life? 47:19 It dimmed. 47:20 >>JAMES: No, no, he's talking about the law, and I think 47:22 what part of what he's saying there is, is that the people 47:24 were not ready to enter into the fuller revelation of God 47:28 and into the relationship that God wanted to have with them. 47:31 Moses was. 47:32 >>TY: Which is on record in the passage in Exodus. 47:34 >>DAVID: That's a good point. 47:35 That becomes an illustration. 47:36 >>JAMES: And that was the goal that God had and that goal was 47:39 fulfilled in Christ. 47:40 So, they stopped and that limited glory had to pass away 47:46 so that they could get to the end of what the purpose of 47:49 that was and the end was Christ, the end was actually 47:51 contingency with God. 47:52 It comes out further as you read on, verse 13 is really 47:55 clear on that. 47:56 >>DAVID: So, where are we, we're on verse 8. 47:58 >>TY: We're on verse 8. 47:59 But again, in verse 7, there's the glory of the Sinai 48:05 event that includes the glory of the countenance of Moses, 48:09 etcetera, and then, verse 8, he says, that's passing away, 48:13 but how will the ministry of the spirit be, not be more 48:17 glorious? 48:18 He's asking a question. 48:19 If that was glorious, wouldn't what happened in the spirit be 48:22 more glorious? 48:24 And then, verse 9, for if the ministry of condemnation had 48:28 glory, the ministry of righteousness exceeds much 48:33 more in glory. 48:35 What he means by this language is he's saying, the law can 48:41 only serve to increase my sense of guilt and to condemn, 48:45 but Jesus comes along through the spirit and doesn't put 48:49 condemnation on me, he puts righteousness on me. 48:52 He puts it on me. 48:53 Just like the Romans, chapter 4, verse 17 passage. 48:57 He's regarding me as righteous, even though I'm 48:59 not. 49:00 Okay, so then, he says. 49:01 >>JEFFERY: It's interesting that the condemnation here is 49:04 even considered glorious. 49:05 >>TY: Well, Galatians explains that because it had glory in 49:10 that it was a tutor, it was an educator. 49:12 It served an actual good purpose. 49:14 Okay, so then, if the ministry of condemnation had glory, the 49:18 ministry of righteousness exceeds much more in glory, 49:21 for even what was made glorious had no glory in this 49:26 respect because of the glory that excels. 49:29 If you've only ever been awake at night, you've only seen 49:34 moonlight, but then, suddenly, after years of being a 49:37 teenager and never seeing daylight, you enter your 20s 49:40 and you start waking up in the morning and you see the 49:43 sunrise. 49:45 >>DAVID: Man, the moon is bright. 49:47 >>TY: The moon was really glorious, but now that you've 49:49 seen the sun, the moon has no glory in this respect, by 49:53 means of the glory that excels. 49:55 >>JEFFREY: By comparison. 49:56 >>TY: By comparison, I mean, we're talking here about, 49:59 okay, the Sinai event or the Golgotha event. 50:05 And he's saying, listen. 50:06 >>DAVID: Glorious, far more glorious. 50:09 >>TY: Okay, so, then he goes on and this is powerful, he 50:12 says, verse 11, for if what is passing away was glorious, 50:19 what remains is much more glorious. 50:22 Therefore, since we have such hope, we use great boldness of 50:27 speech, unlike Moses who put a veil over his face so the 50:30 children of Israel could not look steadily to the end, the 50:34 telos, the objective, the purpose, of that which was 50:39 passing away. 50:40 >>DAVID: Can I just stop right there, when you just say the 50:42 end, the telos, that was the point that Paul was making 50:45 when he said, to the law, I die to the law. 50:47 I had to go back and reread my own, 'cause I thought it was 50:50 about Israel. 50:51 I thought the big story was Israel. 50:52 >>JEFFERY: I got the end wrong. 50:53 >>DAVID: Yeah, the big story was Messiah. 50:55 Okay, unpause. 50:57 >>TY: Okay, unlike Moses, who put a veil over his face, we, 51:00 oh, verse 12, therefore, since we have such hope, we use 51:04 great boldness of speech, unlike Moses who put a veil 51:07 over his face so that the children of Israel could not 51:10 look steadily to the end of that which was passing away, 51:13 but their minds, and this is the point you were making, and 51:15 this is why we came to this passage, but their minds were 51:19 blinded for until this day, the same veil remains unlifted 51:26 in the reading of the Old Testament because the veil is 51:30 taken away in Christ. 51:32 But even to this day, when Moses is read, the veil is 51:36 upon, lies upon their heart, nevertheless, when one turns 51:39 to the Lord, that's Jesus, the veil is lifted, it's taken 51:43 away, now, the Lord is that spirit, and where the spirit 51:46 of the Lord is, there is liberty, and then, verse 18, 51:48 this is his clincher, but we, all with unveiled face, 51:53 beholding as in a mirror, the glory of the Lord are being 51:57 transformed into the same image from glory to glory, 52:03 just as by the spirit of the Lord. 52:05 Now, that we've read the context, we know that what 52:08 Paul is specifically dealing with here in the glory to 52:11 glory statement is, that's right, we're making a 52:16 transition from the glory of the Sinai event to the glory 52:20 of the Christ event and we're realizing that the entire 52:24 narrative of scripture is now answered in Christ. 52:30 >>DAVID: This is the plot, the Golgotha event, the Christ 52:33 event, this is just a subplot. 52:35 Not that it's not important, this has a tutorial role, but 52:37 this is the plot. 52:38 >>JAMES: And Moses saw this more than the people saw it, 52:46 his face was lighting up with glory. 52:48 He saw it, the people couldn't handle it so he put a veil 52:51 over his face. 52:53 So, look at this, this is so powerful, verses 12 and 13, 52:54 notice this. 52:55 Seeing then we have such hope, we use great boldness of 52:59 speech. 53:00 We're just letting it out. 53:01 Not like Moses did, where he put a veil over, we're not 53:03 doing the veil thing. 53:04 We are no longer doing the veil thing. 53:06 We are taking the people all the way to Jesus, we're taking 53:08 them all the way to the glory, we're not hiding anything. 53:12 >>DAVID: That hurt, he smashed his elbow on the table. 53:15 And there's a little, there's a suggestion here, I think, I 53:18 always thought there was a suggestion here of the veils 53:21 in the sanctuary. 53:22 You have the veil that separates the courtyard from 53:24 the holy and then the veil that separates the holy from 53:26 the most holy and those are lifted in Jesus. 53:29 The point of Jesus is access. 53:31 It's access, we go through into the very presence. 53:36 >>JEFFERY: What's your take on verse 18, beholding as in a 53:39 mirror the glory of the Lord? 53:41 >>DAVID: Which part? 53:42 The as in a mirror. 53:44 >>JEFFERY: Yeah, but we all with unveiled face, beholding 53:48 as in a mirror the glory of the Lord, are being 53:52 transformed. 53:53 >>DAVID: Well, I have a take on that, but I'm not sure it's 53:55 right. 53:56 >>JEFFERY: Spit it out. 53:57 >>DAVID: Well, he's using Moses as an illustration. 53:59 I'm looking at Moses has a veil on his face, and the 54:01 verse just before that, or is it two verses before that? 54:05 No, no, it's in that verse. 54:06 WE with unveiled face, so rather than looking at a 54:08 veiled face, we look in a mirror at an unveiled face. 54:13 Like, we're seeing the thing as it is. 54:16 I think he's just using it as an illustration. 54:18 >>JEFFERY: 'Cause I thought the mirror meaning you're 54:20 looking at yourself. 54:21 >>DAVID: Well, that's what I'm saying, like, as an 54:23 illustration of without a veil or with a veil. 54:25 I could be wrong about that. 54:26 Some translations say as through a glass. 54:29 So, maybe it means through a glass darkly? 54:32 >>TY: Yeah, I think that that's probably what it means. 54:38 Is it saying, the point is clarity. 54:42 The context is saying, there was misconception, there was 54:46 blindness, you're reading the passages. 54:49 >>JEFFERY: The mirror points back to you which defeats the 54:51 whole point. 54:52 >>DAVID: That's not the point of the passage. 54:53 You know, this lesson that we're on here is sola Christo 54:55 and it's just an example of the ongoing reformation, 55:01 really, that Luther was onto it, and if we think right now, 55:05 we've got it. 55:06 There is truth yet to be revealed. 55:09 But we can say Luther and then we can come this way. 55:11 We can still say there's a way to go, but wherever we go in 55:14 the future, it cannot be, yea, will not be, a negation of 55:18 where we've come from. 55:20 It's by faith, it's by grace, it's by Jesus, it's by 55:23 scripture. 55:24 >>JEFFERY: It's not less, it could be more. 55:26 >>DAVID: It could be more, but it can't be less than this. 55:28 >>JAMES: Amen, amen. 55:29 Here you go. 55:30 >>DAVID: He gives it back to me, finally. 55:34 >>TY: So much clarity, so much clarity. 55:37 God is, God is good and Paul is essentially telling us, 55:40 listen, you need to reread the bible in the light of Christ, 55:44 that's what he's saying to us. 55:45 Okay, Jesus has arrived and now, you need to get a clear 55:49 vision of him and you need to go back to Genesis and you 55:52 need to move forward through the whole narrative and it's 55:54 all gonna make a whole lot more sense than it's ever 55:56 made. 55:58 >>DAVID: In the same way that he said, I went back and read 56:00 my own faith with many Christians, many of us need to 56:03 go back and learn our own faith. 56:05 >>JAMES: Didn't Paul go to the desert somewhere or something, 56:07 what was that all about? 56:08 >>JEFFERY: Arabia. 56:09 >>JAMES: For how long? 56:10 >>TY: A long time, and that's the end of our program. 56:11 [Music] 56:24 蛂usic] |
Revised 2018-01-18