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and shines light to our understanding we pray that our our time together would be pleasing in your sight that you would guide us in our thoughts and our words for your glory and for our good we ask in Jesus name
0:21
amen so someone requested that um homework someone requested homework okay I won't name the person because you
0:35
so anyhow just to explain uh the email that you all got this is really uh in your own uh own time and and what I was what I was thinking is really we're going to be
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doing the same thing with with passages we've done it already with some passages you have here some uh Illusions or echoes in the New Testament of of Old
0:58
Testament passages Testament passages if you have the time to to look them up what I would recommend is reading the context of the What's called the
1:09
referent the the Old Testament passage and particularly for example the reference between Phil Philippians 1 verse 19 and job 13 verse 16 where they
1:23
both say this will turn out for my Deliverance okay so um if you if you look at the context of job 13 or just job in general what do you have you have
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a righteous man suffering and you have a righteous man righteous man suffering not for anything that he's done wrong that's kind of the main plot uh of that entire book is that his
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friend his three friends are completely off base with their um allegations so he's he's a man suffering for righteousness sake well that's what has
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happened to Paul okay now that's one of those things where Paul might not have been conscious or consciously using it
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would rather have been Paul's understanding of the meaning of the Book of Job and of job's life than any conscious you know effort to to
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quote job's language in his own situation um and that would be more of an echo then even though there are similar words used um it it's it's hard
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to say that Paul's use of that phrase in Philippians was intentional so that kind of an example um it's an example of how we discern the
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difference and I don't know that it really matters that we discern the difference in every case but between
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I think the the the benefit of recognizing the two and Discerning between the between the two is that the the illusion is
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intentional and if it's intentional then it has a purpose and in order to fully understand what the writer is is getting at you want to try to also understand the purpose purpose of that illusion because
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he's he's doing it for a reason he's bringing he's activating that other passage that other text or that other um
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family of family of texts he's doing that purposefully within his own argument so Illusions quotations are are very
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important sometimes I think Illusions are almost more important but I won't I won't say that I mean I think um they're they can be much broader than
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an actual quotation we saw that last week where uh references can kind of expand to other parts of the referent
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passage Echoes are typically not intentional and and so with that passage in Philippians 1 verse 19 where he says
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this will turn out for my Deliverance you kind of ask yourself the question can can I imagine Paul you know flipping through his Old Testament trying to find a quote that he can or a
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passage he could allude to and and how does that does that really I mean did he do it intentionally or was or was job such a paradigm of righteous
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suffering within the minds of SE Temple Jews in fact he was and we can find that more in the rabbi literature but as as
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Tim taught in Sunday school through job job is the voice of the suffering man suffering for righteousness sake that that whole
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wisdom literature that's what it's kind of all about and so Paul's mind in his own situation
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would inadvertently uh Echo job and he's he's suffering he's in prison but he knows that this will turn out for his Deliverance so he's in the same
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circumstance where he's suffering for righteousness sake and his mind his mental Paradigm produces an echo of job that he may not even have realized it at
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the time um but that so illusion is is important Echo is more color and perspective more depth to the to the
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whole scripture reading so I don't I think it's also very important but um certainly not as important in understanding the passage as as recognizing an illusion and and then
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going there and the the writer that you're reading has activated that text so you go back with him to that text Echoes may not be that way Echoes are
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often things that and that again to reiterate Echoes are things that we hear as a community of readers that may be in a Sunday school class or a Thursday
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night class uh it may be just sitting around the dinner table it may be a book you're reading a commentary you know and and they hear an echo that you didn't
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hear until oh yeah of course um so it is definitely a communal reading it's not something that any of us any no one of us hear all the Echoes
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that are in scripture so I don't I don't want to give the impression that we should be each one of us original in in hearing these Echoes I think I know for myself many of the examples I've used in
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the te in my writing I'd say this is you know this is Richard Hayes you know and not I'm not taking credit for an Echo that someone else pointed out did you hear that you know and fortunately it's
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an echo in letters okay so it's not like a real Echo or you know or an owl or something did you hear that no it's gone you U no
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it's there it's it's in writing and so you can read it again and then once you've been shown that there that's an echo then you start to hear it that's been my experience anyhow so
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yes right God's will be done and Paul says much the
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same right right and I think you're right to uh I mean it's it's really hard to say that you're ever wrong ending up with Jesus okay um I mean you know unless you start with Judas the scariot or
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something like that you you know but no I think you're absolutely right but we we actually discussed that in Tim's Sunday school class that you know Jesus suffered in suffered in silence and and you wonder but you know
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he suffered for righteousness sake it's it's almost to me it's almost as if job is the verbalization of that suffering and of course the epitome of
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of a right now job was not sinless as but the epitome of a righteous man's suffering is Jesus so I think you're absolutely right to and that's kind of what the exercise is is
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see how far you can go where you end up okay and you may find that I mean often times you're going to end up with Jesus as the epitome of whatever this concept
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is of this network of texts um he is of course the the the culmination of that that's quite reasonable
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and what we're doing then um is when we take a verse like this and we trace it out we call it exog Jesus and um one of the books that I'm
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reading in connection with this class pointed out something that I I just after you hear it it's like that's obvious we tend to think of exog Jesus
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as something that that we do with the Bible right we exogate passages we try to determine what the words mean and the
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context and what it means in its context and what it means in the letter and that's what exog Jesus is what we don't actually realize is the Bible exites
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itself again this was something that I read like yeah duh um maybe you've all thought that I just didn't really think of it that way that most of the biblical
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writers are actually dealing with material that has already been given there is actually fairly little
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new revelation through the history of the Canon there are two major points in time when you can say this is something this is new
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is new material and then from that new material the Bible afterward exites expands now I'm not saying that
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it's not Revelation it is revelation it's Guided by the Holy Spirit but the subject matter is is has already been established kind of like an acorn
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growing into an oak within the cannon the first one is one that we're going to talk about tonight so we have two
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major episodes of Revelation and for Aid in Remembering I'm going to alliterate the first one is
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creation it has been argued I think very cogently that um Genesis 1 through3 pretty much gives you all the material you're going to work with through the rest of the scripture it's very hard to find any Doctrine uh
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any event any occurrence any real I mean uh you've got God you've got Satan you've got the promise of the seed you've got Adam you've got the
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garden you you the motifs all seem to originate in the first three chapters of Genesis so Genesis 1
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through3 is the raw material now Guided by the Holy Spirit holy men led by the Holy Spirit have expanded that material through the wisdom that only God could give so I'm
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not minimizing any of the rest of scripture I'm just saying that when we when we try to find the the end of the rainbow here we go the these three
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chapters you got the Sabbath you got marriage you know you got male female um you know you got the IM you got the image of God uh there this is you got
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the rivers there's just so much you have life you have death I mean it's hard to find it's hard I can't think of any major um topic of scripture and and of
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the universe's life that isn't there in Genesis 1 through3 at least in seminal form it's form it's likeis it's your thesis yeah that's the
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abstract right yeah right you always Circle back and you and and when I um again it was through Reading others that that I realized this uh because I
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you know we're not really trained even in seminary we're not trained to think canonically Seminary teaches us how to um deal with individual texts from the
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perspective of preaching them okay it doesn't really teach us at least not the one I went to and the one I went to is pretty orthodox but it doesn't really teach us how to read the scriptures
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canonically and as I said early on in the study biblical theology is always been the redheaded stepchild I can say that read is not here uh you know the the the red-headed stepchild of the
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theological curriculum and it's it's not really um very welcome but when you when you realize what the scriptures are actually doing I think it just gives U it really
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does make the the word of God living active because the principles that are laid out in Genesis 1 through3 um just just um expand and even
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explode through the rest of scripture and if you you look at Genesis 1 and two and you look at revelation 21- 22 you can see some serious intentionality of
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intentionality of bookends where you you know you have the river you have the tree of life you have the river you have the tree of life I mean the the illusion of Revelation to Genesis is impossible to miss so there's
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the first one the second one is Covenant and particularly and really entirely the
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abrahamic the abrahamic Covenant was not abrogated when Jesus came not abrogated by the new coov it's fulfilled in the New Covenant Paul makes that clear in his writings Abraham is still the key um to the understanding of what
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God's doing redemptively so this is what God is doing creation and that is in itself a revelation that we'll talk about this evening this is what God is doing
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redemptively and pretty much everything else is exegesis of one or both of these two major rubrics
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yes yes you can and and really this one is subsumed in that one exactly although this one is material that you wouldn't get
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that's Abraham you wouldn't get Abraham and the people of Israel from Genesis 3:15 okay does that make sense that that's
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more data that God is now giving he's calling Abram and in Abram all the nations will be blessed so he's now it it is part of the creational Revelation
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but it is also in itself um a beginning of of another Arc of Revelation so you you have two U major themes and this has
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been recognized by theologians for for millennium and that is you you have for example you have an Adam christology and you have an Abraham
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christology so for example Luke takes the Gen genealogy of Christ back to Adam Matthew only takes it back to
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Abraham not it's not because ma Matthew didn't have enough room or he had a deadline he had to meet or a word limit um or he didn't know of course he knew it's it's in Chronicles you know it's
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right there um it's because Matthew is doing an abrahamic christology Luke is doing an adamic christology showing that the Seed of
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Abraham is the seed of woman okay and and that that's why we have those two gospel genealogies that are different
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they do follow this and and this is widely recognized by um pretty much every Evangelical Theologian who's not a
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dispensationalist um and we'll talk a little bit about that uh this evening but recognizing that's that's you know that's because dispensationalism divides up the Bible into different
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dispensations they they are there's no continuity there's no Arc of Revelation within dispensational within dispensational hermeneutics it it's contradiction of
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terms they they can't they can't be dispensational and recognize these arcs of Revelation uh now some of them claim to have dispensational eschatology but they
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have reformed um hermeneutics that's that's John McArthur John McArthur and like I said they're going to take his brain after he dies and put in the smithonian because I don't know how he
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comes up with it'll be AB normal if any of you seen Young Frankenstein Okay so this one is again this is this is
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creational and this one is Redemptive and as as Abe is correctly noting this one is subsumed Covenant is
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subsumed under creation now that's a very significant observation especially within reformed theology because most reformed theologians have it the other
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way around the Covenant is everything covenantal Theology and that's what Paul's trying to combat in not necessarily in that form but in Romans 8
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when he's talking about and and in Romans 1 uh when he's talking about creation first of all rendering all men without excuse Romans 1 but then creation actually groaning and yearning
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for the revelation of the sons of God he's he's saying you know I've told you about Abraham that's all good yeah but don't stop there that's why the Jews had such a hard time
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accepting Gentiles is because they locked out adamic Redemption and locked in on in on abrahamic and and Paul's trying to say
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and I think he's still saying don't do that and don't even think that is strictly adamic it's creational God will redeem all
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creation man has subjected creation to futility through his sin and God will not only redeem man he will redeem the creation that was thus subjected so this
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this is this is very significant and it's been the last few decades that theologians have begun to recognize again that a a true biblical canonical
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theology recognizes that the First Act of divine revelation is creation what did God do in the
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beginning and and what God did was an act of act of Revelation because he didn't have to do anything so when God acts he is
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revealing himself in some manner so the whole thing in terms of the major arcs of re of Revelation through the Canon actually begins with
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creation Now that is of course picked up and we'll talk about that a little bit more this evening but I do want to discuss just closing this out this thought is
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idea you you've heard the phrase scripture interprets scripture I've you know I've heard that I've used that it is accurate but it's typically used in
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hermeneutics as a methodology ology of finding the meaning of this passage through other passages and again that's that is valid
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that we do need to recognize especially as the author himself as is either quoting or alluding to or echoing if we're going to hear what he's
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saying we need to hear what he's hearing so that's all very important but again it was just this reading in my reading last week week that I realized that's still from the
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perspective of you and me reading our Bible we're still not reading the Bible the way the writers of the Bible read
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the Bible because what these holy men moved of God or the Holy Spirit what they were doing is they were exegeting scripture they were doing what we're
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doing only they were doing it um under the inspiration of the Holy Spirit we're doing it hopefully with the wisdom that God gives us but yet as in a mirror
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dimly uh we're not we're by no means INSP in infallible
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eron it is except it's it's it's the work that leads to the interpretation exog Jesus is the Yan's work that leads to the interpretation Jus he SP
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no I would say um he's not he he's exting himself there at that point yes but I would say in Jesus's example the the primary and this is really I I need to talk about this
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this evening because the more I think about it the more I hear about it the more it baffles me that well it doesn't baffle me it amazes me the road to Emmas
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those two forlorn disciples and there's there's canonical theology coming out of the Lord himself from starting with Moses and all the
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prophets and then you think Luke why didn't you write any of
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down wouldn't that have been well I don't think he ever intended to write it down because I think that's exactly what the Holy Spirit is doing when he guides us into all the truth I think that's that that uh that
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episode right there is the biblical episode of canonical theology starting with Moses and all the prophets he he showed them and then he opened their
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me to be experiened I do I think I think it is intentionally meant to be showing us that it's meant to be experienced I I think um it is that is a very important
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passage more important than we realize because it is methodological we we would reasonably think why wasn't this written
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down why you know why don't we have The Gospel According To Jesus you know just starting with Moses and and going through all the prophets just give it to us we wouldn't need
25:32
commentaries would we but we don't have that we just simply know from the Risen Lord himself that everything he is and everything he's done can be found from
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Moses and all the prophets that's where we start okay that's why we that's where that's where they start that's where Paul started Peter John Matthew they all started with the Hebrew Cannon of
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scripture so they all started with on the road to Emmas and then they were able to to do what Jesus did with those disciples now the reason they were able to do this was
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because they had the Holy Spirit now indwelling them which is the same reason we're able to do it and I don't think they did it all singularly you see in
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Acts for example the the issue with um the the household of Cornelius and then Paul and Barnabas coming to the the Council of Jerusalem
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in Acts 15 you can see there's back and forth among the within the church right and even among the leaders and then finally the Holy Spirit has shown us
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okay they could say that you know if the Holy Spirit grants and comes upon the household of Cornelius in the same manner as he did to us at Pentecost how can we argue with that so you can see
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it's still a even with among the apostles it was largely a communal effort but the reason there is so much Old Testament quoted in the new is because the Bible is exegeting
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itself and and really as you read the Old Testament this way you realize that there's a whole lot of earlier Old Testament especially Genesis and exodus
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and Leviticus in the Psalms Proverbs prophets okay it's exting so you can find in
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find in Isaiah um for example Isaiah chapter 8: 20 to the law and to the testimony for if they do not hold to these it is because there is no light in
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them you know this is Isaiah 8th Century BC so I don't know 800 years 700 years after Moses but even
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later with Malachi Malachi is the last chapter of his of his um of his letter he says remember the law of Moses my servant so it's like the the the
28:02
original parts now that of course would be within this Paradigm but it is still within this one but the original uh the the material they're working with is
28:13
really all given to us in Genesis 1-3 and then we might say Genesis 12 through I don't know 18 you know the the
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the unfolding of the abrahamic Covenant with the promise of Isa Isaac you know and the and the generational um election between Isaac and Esau I'm sorry um
28:35
Ishmael and then Jacob and Esau so that's that's all you know kind of laying a new not really a New Foundation but a new level on the foundation that
28:46
has already been laid okay so the these two um and that's why I said that this particular session we're going to look at some of the arcs
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some of the motifs that follow this one next session Lord willing we're going to follow this one and this is going to get us into the to the law it's going to get in into the Sabbath um things that the
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Sabbath shows up in Genesis 2 okay it does not show up as a command though until Exodus until Exodus 20 all we read in as many times as
29:20
people have tried to make it a command you know the argument is of course Adam would have observed the Sabbath because God did God did well that's inference may not be good
29:32
and necessary but it's it's that's not what the text says what does the text say God rested right now the only Commandment that he
29:43
gives unfallen Adam has to do with eating of the tree of the knowledge of Good and Evil right he does not command Adam to observe the sabbath so the Sabbath could be here but
29:58
I'm going to put it here because it's under this Covenant that it becomes an ordinance of ordinance of obedience the those who say it's an ordinance of obedience here that's
30:10
anachronistic that's reading later scripture back into earlier scripture you may or may you may be right you may be wrong but it's not a valid hermeneutic do that everybody accept
30:22
that I know there's a lot of controversy about the Sabbath and observing the Sabbath um Sabbath um and I I think that Jesus Jesus jumps over this
30:33
over this one and goes back to this one when he says the Sabbath was made for man and not man for the Sabbath so that's does indicate that the Sabbath was
30:44
Sabbath was intended for man to observe but we don't get the command to observe it until this Covenant until this line and I do think we have to try to I think it's important
30:56
with with reading the scripture that we stay within the channels that scripture itself lays out when we jump channels or short circuit them we
31:08
usually end up with error and if you study the history and I don't recommend it but if you study the history of Cults and aberration of Christian doctrine
31:18
you'll see that that's very much where they came from is that they they took a line of scriptural thought and they they went wild with it and they went they went off the
31:54
yes no there was no precedent and shows up yeah there are two it shows up and and um there are these are examples that are used and I'll just briefly because again it fits into what
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we're talking about there's nothing said about the sacrifices of Cain and Abel in terms of the a priori instruction or
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command of the Lord all we hear is that one was accepted and the other was not so that that is the focus of the passage
32:37
now it came about in the course of time that Cain brought an offering and then Abel brought an offering so in um just kind of as a side note the the idea of
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in the course of time then in job one we have another offering um that doesn't come from any levitical
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commandment um job is widely considered to have been of the generation of Abraham so it would have been there would have been no levitical commandment and so we where does it say about
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less there was a man yeah there he goes and it came about when the days of feasting and completion have their cycle that job would send and consecrate them rising up early in the morning and
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offering burnt offerings according to the number of them all okay uh now there were seven sons and each day they partied in one son's house so that
34:10
doesn't quite work out because that means it would be the eighth day that he would do the sacrifice but again you still have so Job 1 you still have I'm
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I'm going to paraphrase um after the after the cycle oops cycle oops of the
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feasting for the most part The Book of Job can make us thankful for the children we children we have or at least the children we don't have imagine seven of them oh my um so
34:52
the here we have the evidence of offerings long before sin and also the evidence of some sort of time frame now it's been argued that the
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course of time in Genesis 4 is the Sabbath but that seems an odd um it it could just as easily be the
35:14
Harvest okay or the first fruits or because the in the ancient world um that is often when offerings were lifted up to the gods is at a certain point in the
35:26
year when you were bringing in the first fruits or you are bringing in the Harvest um it's a very strange way of alluding to the Sabbath okay but
35:36
nonetheless you do you have the idea of periodicity in terms of of coming around in a regular a Cadence of sacrifices that was established within the the
35:47
world at the very beginning um but you can't find Exodus 20 in these passages okay you you you just I mean you have to read it in you can't read it
36:20
here well that's actually we're going to look at Lord willing we're going to look at three one is creation one is man and the other is life and
36:39
death yes there's creation and there's new creation right there's Covenant and there's New Covenant there's there's life and there's eternal life so you're you're you're seeing it and these are the big themes I think Life Death light
36:52
Darkness that's a big theme all right that's not a covenant theme this is a this is a mini theme okay and and again this is where um on the one hand the
37:03
covenantal theology gets it wrong because this becomes the important one and I think dispensationalism gets it wrong because they they um they frankly
37:17
as I said they divide it up they don't see the continuity of the Covenant and they make Israel to be the most important thing in God's re Redemptive
37:30
history I mean if you read a dispensation list Israel is the most important thing we're really an afterthought happy to be the afterthought you know we're a gracious afterthought but uh God never thought of
37:42
us at the beginning you know it was all Israel and it's going to be all Israel again now Paul would probably vomit in his mouth if if he read something like that you certainly can't read that in
37:53
Romans 11 um or or 910 and 11 you can't see that uh Obsession that many dispensationalists especially in our country have toward
38:17
Jews yeah yeah they might say that this week but not in the term you're using um
38:37
I I've never read a dispensationalist who took it that way in fact any dispensationalist I've ever read tries to explain election away as an individual thing that God raised up Pharaoh or God raised up David that yeah
38:49
he'll um that's usually the the arminianism that goes along with dispensationalism um but what what they their hermeneutic is
39:00
whatever was spoken to Israel applies only to only to Israel and again they completely miss the whole idea of Jesus as the culmination of Israel and they they miss
39:13
the whole concept of being grafted in um that it's just to them there's two trees there's two husbands and two Brides it's it's completely uh separated so that's
39:25
why you know dis say I was in I was into dispensationalism back in the 80s uh and then of course went to a reformed Seminary and kind of em bibed the
39:37
covenantalism of the reform Seminary but um I don't think either one of them works I think the amount of duct tape that is used is is um massive to try to
39:51
hold those systems together and um so I I I think the reason that they they miss it is because neither one of them has applied canonical theology to their
40:02
systematics I think their systematics have taken over and um have be have taken on a life of its own and uh now biblical theology is just kind of an
40:13
elective that you take and I don't and and even the biblical theology that I've mentioned before are essentially Bible surveys you if you if you go to the store and you buy or you go to Amazon
40:24
and you buy a Biblical theology um nine chances out of 10 it's going to start with Genesis and give you a summary of each of the books of the Bible as you go through that's that's a Bible survey that's not a theology you know giving me
40:36
an overview and who wrote it when it was written that's what you have in your Bibles you know that's that's not a that's not biblical theology okay so um I'm glad you mentioned that Aaron
40:47
because that kind of confirms right or wrong either we're both right or both wrong um but that was the third thread that I felt was I mean there's so many sub threads here so when
40:58
you talk about creation you can get into the garden you can get into the tree of life you can get into the river you know all of those things are part of of that Motif and I can't go over every one of
41:08
them but I think if you if you begin to see these major channels that are running through scripture you will recognize the scenery along the way and and you'll begin to see it show up again
41:20
and again so I want to hit on the main things and certainly life and death light and darkness are absolutely front and center but where do
41:30
we find it Genesis 1-3 right Genesis 1-3 and and then John one and the light was the life you know uh the life was the light of the world okay so life and
41:42
light are united by John because they're United in United in Genesis um and God breathed into man and he became a living Soul so and yet then
41:53
immediately he says the day that you eat of that tree dying you shall die so that whole idea what did Adam think when he heard that what is this
42:04
death right I mean what what are you talking about but we we don't do you ever think that because we know what death is or at least we think we do but what about a being created in the image
42:14
of God with the Breath of God animating him and God says in the day you eat of it dying you shall surely die [Music] okay what does that mean okay um he
42:24
found out of course he found out and it should shouldn't have mattered should it if he fully understood what death meant he still would have done what he did um
42:36
but I it just I like pondering that kind of thing what what Adam must have thought compared to what we think as children of Adam having experienced
42:46
nothing but the fall and the corruption of God's creation what did he think the the man who witnessed its its Purity its Perfection and then then cast it into um
43:00
vanity and vanity and futility all right so um that the point of all this is is to to recognize that as we read
43:13
scripture and and I think you can notice this if if you're if you're honest in your reading you you'll realize that God did not give I I'll call it virgin revelation
43:31
often almost everything the prophets say for example have to do with the relationship between Israel and Yahweh through the through the Covenant there's very little new and
43:42
even what they say oh prophetic like the Virgin birth or the Emmanuel that's Genesis 3 that's the theme that you know what we're seeing as we read the
43:52
scripture is the inspired exegesis of the data that God put down to get that part started creation and then the call
44:04
of Abraham and and that's if you get that you are Miles Ahead of where you were in understanding Paul because Paul runs along these two
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lines in and out in all his letters it'll be Abraham in Romans 4 but it'll be Creation in Romans 8
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okay and Adam in Romans 5 Abraham and four Adam and five you see what I'm you know he'll he'll do the same thing in Corinthians where he ends up in chapter 15 with the first Adam and the last Adam
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the spir the the natural man and the spiritual man so he he's a Jew and he understands the Covenant he understands Abraham Galatians and whatnot but he
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never loses sight of the big picture never loses sight God did not start revealing himself when he called Abraham he started revealing himself
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when he said let there be light that was it that's the beginning of it all so um one author actually gardis Voss uh makes this comment in
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terms of um the actual and this this kind of dangerous to say because it sounds like I'm minimizing scripture in terms of its revelatory character I'm not it's all
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revelation we could not have exed these passages on our own given Genesis 1 through3 we would not have come up with the rest of scripture okay so it is
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divine exegesis I'm just saying brand new material is quite rare all right and so gardis Vos makes this comment
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um he says the direct Revelations of God form by far are the smaller part of the contents of the Bible they are but the scattered diamonds woven into the Garment of the
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truth this garment itself is is identical with the scriptural contents as a whole and as a whole it has been
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prepared by the hand of God okay so that's saying you know the Bible itself is a tapestry woven by God within this this tapestry there are gems there are
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diamonds of diamonds of singular almost ex niilo Revelation those are the the points of
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light that embellish and shine through the rest of the do the uh garment or rest of the fabric and I think I I agree with Voss I think he's very colorful in
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using um this language the Bible contains means besides the simple record of direct Revelation the further interpretation see there's Aaron there's
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the word okay in terms of exog Jesus of these immediate disclosures of God by inspired prophets and prophets and apostles what they're doing is they're
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interpreting scripture okay exog Jesus is the verb interpretation is the now it's what we it's what exog Jesus leads to and we
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can make interpretation a verb but I want to make the distinction because exog Jesus the word itself sounds like hard work okay interpretation can and often
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has been what this passage means to me that's not interpretation that's narcissistic Folly okay but exog Jesus doesn't that sound like hard work yeah
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and of course it's exog Jesus not isog Jesus I whatever Jesus sing is I'm I'm getting it out of the text and not putting it into it and and so it I want
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to I want to keep that as the verb because I think that fits with what Paul says to Timothy study to show yourself approved able to rightly handle the word of Truth okay that's that's the work of
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the believer guided inspired instructed by the Holy Spirit and what we end up with is interpretation the idea of can iCal
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theology forms the both the backdrop um and the limits of our interpretation I've often said um that
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you can tell the error of a teaching by carrying it to its logical conclusion you know if if you do that you know for example open
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theism that God doesn't know the future but he is boldly going forward alongside of man you know hoping it all works out um that's a ridiculous notion to begin
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with but if you carry it to its logical conclusion then then God is not sovereign he's not omnipotent he's by no
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means omniscient in other words there there are quite a number of attributes of God that you have to discard if you start with open theism if you start with arminianism you cannot logically end
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with eternal um security if you start with arminianism you must end with being able to lose your salvation because if God can't force you in he can't force you to stay in right
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so you follow a teaching to its logical conclusion and if that conclusion isn't to the glory of God in Jesus Christ then chances are the thesis itself was wrong and you go back and start over Okay and
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I think that that that's what the writers of scripture are doing is they are exegeting are exegeting the scriptures that have already been given those writers who were inspired by
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the holy spirit in so doing became the authors of the cannon many others were doing this as well and also the I Isaiah the um Jeremiah the
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Paul's and the Peters were probably doing it elsewhere we already know of course that Paul wrote letters that we have we do not have but they continued
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this and that was not preserved for us but what was preserved for us not only gives us the unfolding of the truth but as with the road to emus it guides us into the process of
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discovering that truth ourselves okay it it the Bible is and that's that's a complaint a lot of unbelievers have when they say the Bible is contradictory or the Bible's not
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clear um well actually it's not always clear and there are are many places where like on the road to AAS we kind of wish I and I I often use this I think
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it's really funny um especially given the the importance to so many people of eschatology when Paul writes to the Thessalonians I explained this to you when I was with you okay
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Paul could you repeat it I wasn't really listening okay it it's like thanks all right and yet he's inspired by the Holy Spirit and the Holy Spirit did not Inspire him to write down for us what he
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explained to the Thessalonians that means we need to search it out ourselves and so we're we're following in their footsteps when we execute the
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scripture but to me it's important to realize that's exactly what they were doing that they're only this is a bold statement but I think it fits with the
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entirety of Jewish tradition the only actual or original writer was
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Moses because he had nothing to work with now liberals want to say that he was working with the the the Babylonian texts and the Egyptian texts but no he wasn't and and we'll look at that when
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we look at creation that it's very clear that he wasn't working with those texts but if if you look at any other writer of the scripture they had Moses right
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they had something even Paul he had Isaiah Hosea Joel uh and Moses but Moses is the is the first original instrument in divine
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revelation and so when we say Okay Where Do We Begin well we begin where God began that's that to me is the most logical place to begin this whole
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science and I put those up there because these are the two um perspectives on Genesis on creation that have absorbed the
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attention of Christianity at least for the last 200 years is creation is the creation account
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historical is it scientific modern man has concluded negative in both questions and that is the that is now the the Paradigm of the mainline liberal
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denominations they they begin with the concept that there was no literal Adam and Eve there was no literal creation um and that the whole idea of
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creation violates the assured findings of science okay now I'm not saying we jentis in this because frankly um especially the history one if
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truth if Genesis is simply a legend and Adam a legendary literary legendary literary character then all that Paul has written about the first Adam and the last Adam
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the Advent and incoming of sin into mankind corruption into the world it all falls to the ground is meaningless so I'm not please don't misunderstand me in
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terms of terms of science I I find fascinating the efforts that Christians have made in in um scientifically analyzing the revelation
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of God I still think that from a communal standpoint these are secondary actually secondary and tertiary I think the
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primary is that it is the First Act of Act of divine self
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disclosure which is the best definition of the revelation Revelation is not God revealing how I can go to heaven when I die Revelation is God revealing
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himself and when we understand that we're going to understand better what the amod de means that in itself is another revelation of God but we'll get into that in a few weeks I don't want to get
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ahead of us so the first thing that that happens then beginning at the beginning of course is creation that I've mentioned this before
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the the philosophical question that no philosophy has ever been able to answer why is there not
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nothing no uh you don't it's not in that order no the writer of Hebrews says by faith we know that all things were made by the word of God it's not we don't go from history and science to Creation as
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the self we arrive there by faith but history and science flow out of this they don't lead to it if if you say they lead to it that's called natural
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Theology and that's something the church has tried we take what we see around us and we can somehow build up to God not the god of the Bible you can't you can build up to some type of
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higher being the Greeks did that you you can't go from history and science to the knowledge of Revelation it's the other
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around I I would still say it's the other way around why do you believe it's true because you believe it to be the self-revelation of God that's that's what the writer of Hebrews says by faith we
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know by faith we know it's not we know so we believe we believe therefore we know I know it's historical because it's
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the revelation of God I don't know it's the revelation of God because it's historical this is not causal of that this is causal of that if you if you are a professing
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Believer and deny the historicity of genes of creation you don't believe in Revelation yes but that I think the cart and the horse are
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important you know that Genesis is historical because God has granted you faith God has revealed himself in your
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heart The God Who said let there be light has shined in your heart to give you the revelation of the glory of God in the face of Jesus Christ
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what came first historically understanding that Genesis happened or regeneration I think according to scripture regeneration came first we
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know that God has revealed himself in creation and so we believe that it actually happened okay those who who
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choose to disbelieve it actually happened has have denied this okay I I may be mincing words I don't think I am I think it's important
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that we understand the order of things that we are we are not naturally able to figure this out Paul says that the natural man is not able to understand
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the things of the spirit okay so if we start with the natural we will not end up with the Divine that's what religion has tried to
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do throughout human history okay we can't go there we can't go we can't prove um Josh mcdow's book evidence that
