Mentoring the New Believer - Lesson 9
Incarnation and Deity of Jesus
Jesus is both fully God and fully human.
Incarnation and Deity of Jesus
Incarnation and Deity of Jesus
I. Who Jesus is (Lesson 7)
II. What Jesus Did (Lesson 8)
D. Grudem's theology book
Working through some basics with a mentor can help you as a new believer to get started on the right path.0% Complete
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A discussion of what biblical salvation means including repentance, relationship, belief and counting the cost.0% Complete
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God will give you the desire to change and the ability to do it. We hear the gospel call, we respond in repentance and faith and God justifies us by declaring us not guilty.0% Complete
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The importance of baptism for a new believer.0% Complete
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When we stumble, it's important to confess and move on. Temptation isn't sin.0% Complete
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The Bible is a trustworthy and authoritative revelation of God to us.0% Complete
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Prayer is talking to and listening to God. Worship happens when God reveals himself and you respond appropriately.0% Complete
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Jesus is both fully God and fully human.0% Complete
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The Holy Spirit is the part of the Trinity that does the regenerating work at salvation and indwells followers of Jesus to guide them along the path.0% Complete
Dr. Bill Mounce
Mentoring the New Believer
Incarnation and Deity of Jesus
[00:00:01] The following lecture is provided by biblical training. The speaker is Dr. Bill Mounts. More information is available at WW w dot Biblical training dot org. And then day we just finished six. Let's move on to lesson seven four and try to get seven, eight and nine done today. Lesson six was on God and trying to paint a vision of glory and splendor and helping them know how to respond to them. Lesson seven is on Good Jesus is Less than seven is primarily concerned with the incarnation and the Deed of Christ that He was fully God and fully human is a really important for a new believer to believe in the full humanity of Christ. Is it really important? I mean, is it an essential, critical thing? And I had never really thought that it was in evangelism tracks and stuff like that. I'd never come across it until I was preaching. And in first John and first John four. John is having to deal with what's called dosages or. Right. People saying that Jesus only appeared to be human. He really wasn't fully human. And so John says, Dear friends do not believe every spirit but test spirit to see whether they are from God, because many false prophets have gone out into the world. This is how you can recognize the spirit of God, calling every spirit that acknowledges that. That's an odd translation. Every spirit. It's every person. No, the spirit. I'm just surprised to see that in the universe anyway. Every spirit that acknowledges that Jesus Christ has come in the flesh is from God. In other words, for John. It's the affirmation of the full humanity of Christ that's required to identify if the person is really speaking by the Spirit of God.
[00:02:16] But every spirit that does not acknowledge Jesus is a Jesus Coming of flesh is not from God. This is the spirit of the Antichrist, which you have heard is coming and even now is in the world. So John makes a belief in the full humanity of Christ as an essential element of what it is to be a Christian. And when I saw that, I said, okay, well, then that has to go into the new believers curriculum. And so this chapter is about the full divinity of Christ and the full humanity of Christ. The main passage is Acts two. We've already talked about that Peter's Pentecost sermon. They tell the story of who Jesus is. He calls them to repent, to repent of the misunderstanding of who Jesus is, and to turn most. His sermon is built around that because in the sermon, Jesus is called Lord. This is the story of Jesus that I gave you the book for, and this is what it looks like on the website so people can read it here. Gary read the whole book for us and put it up there. So again, if you have people that want to know who's Jesus, what's this all about? This is a great place to come. And whether they want text or audio, they'll be able to get it. So lesson seven is on the full humanity and the full divinity of Christ. Most of this is self-explanatory, and I don't think I need to spend a whole lot of time on it. The thing that is difficult is at least potentially difficult for a new believer is to help them understand that they can't fully understand the incarnation. And yet we believe in the Incarnation, fully God and fully human.
[00:04:04] Because, you know, out there, people have all kinds of views are who Jesus is, right? The fact that he is fully God isn't one of the normal things that people have. He's a good man, he's a good prophet, that kind of stuff. I think the discussion needs to be with the new believer is okay, even though it's a mystery to understand that we believe Jesus fully, God is fully human. My daughter called me the day she had started dating Guy. She got a new discussion with him that he wasn't convinced that Jesus was God, and she called up. I said, Where are those verses again? It's helping finding one or two places that the Bible is very clear that Jesus is God is is a really a good thing to make sure the new believer walks out with. Okay. Because that would be one of the questions he's going to get asked by as his family. He goes back as a convert and they go, Now, what have you done and why have you done what? I believe that Jesus is God. Why would you believe that? The hard thing is that a lot of the statements that we use in theology to show that Jesus God are not the kinds of statements that is easy for a new believer to explain. For example, the Bible calls Jesus the Son of God. Right. But as I'll say in the sermon, that when Jesus said he was the son of God, the Jews just tried to kill him because he was claiming to be God. You know, we look at that passage, we go, Wait a minute, he's trying to be the son of God, whatever that is. Muslims obviously think of son of God differently than Christians do.
[00:05:46] But there was something about Jesus's claim of being the son of God, which in his context equated to pure blasphemy, claiming to be God, and it was going to get killed for it. What's hard on the divinity statements, I think, in Scripture is that the writers are trying to leave room for the Trinity, and that's what's hard. You know, I. And the father one. What does that mean? They're not obviously exactly the same thing. Right. Is there more to God than Jesus? Yes, there's the Father and there's the Holy Spirit. And so the statements on the divinity of Christ because of the Trinity can be a little tricky. So I'm just saying find a verse or a passage or something that the new believer can really hang on to. So many says, What do you believe about Jesus? Doesn't have to go through this long, convoluted argument, but say, Well, the Bible says the word was with God and the word was God, and that's Jesus is God. So is this give him a hand or something to hang on to. I think that's important. So anyway, that's really all that I had to add to this chapter is that it's because of what John says. We need to make sure that a new believers understand Jesus is fully God, fully human. And that's part of the minimum it takes to be a believer. You've got to believe in the full, in the incarnation, okay? It can be I mean, it's hard for us at times to explain it. So, I mean, put yourself in the shoes of a new believer, right? That's hard. As opposed to other chapters. I didn't have a whole lot to add at that point. Okay, so the chapter is getting a good grasp on who Jesus is, fully God, fully human.
[00:07:27] Chapter eight is a little harder, and that is helping them understand what Jesus did in their words. This is all about the cross. We're picking up pieces from the first lesson on conversion. We talked about that. When they're retelling their conversion, we've got to make sure that the conversion is real, that they knew enough to respond and they responded properly. And if someone says, you know, I'm sorry for my sins, obviously we know there's no such thing as justification by sorrow. And, you know, someone has said back in less than one, well, I believe that Jesus died for my sins. This is the chapter where you kind of take that and expand on it and say, do do you really understand what happened? The problem is that there's no real analogy to it, and things that have no analogy are hard to explain. Right. But what exactly happened on the cross is Chapter eight now used to basic images. I used the image of Jesus as the LAMB of God, and I used the temple curtain being torn in two. I chose the temple curtains because I think it's one of the coolest stories in the Bible. If you erase outside the church, you probably won't have any idea even what the curtain is or what the temple. This, but you can explain LAMB of God. Of course, the old debate in translation circles is if you're translating for a culture that doesn't have lambs or they're sacrificial animal to something else, what do you call Jesus? And I heard about one Wycliffe translator who translated Behold the Pig, a God who takes away the sins of the world because they're sacrificial animal in that culture is a pig. And I'm not sure I agree with that.
[00:09:10] But it's it's interesting. Most people, I think, can you can help them understand the sacrificial system. So that's what happens. And in the lesson is I dig a passage in Leviticus and I walk through the process of what a sacrifice looked like. You brought the animal, you slit the throat and the priests sprinkled the blood of the animal on you and on the altar. What I'm trying to do here is I was raised. Were you raised propositional your rephrase story? Were you raised being told theological truths about the Bible or were you raised being told stories about the Bible that had theological points of both stories? Yeah, I was raised more propositional. So I'm having to learn the power of stories and telling them and stuff. And I just think as you tell the story. LAMB of God, what you see is the horribleness, the sin, and you see the mercy of God and accepting the death of an innocent in your place. So substitution treatment and the fact of forgiveness. And so as you describe even something as gruesome as the sacrifice out of Leviticus, you can tell the story and convey the image of what it is that means Christ died. Prepositions are hard things in a language. When you say that Jesus died for you. If you ask someone Sydney in church 20 years and ask them to explain for. Would they be able to do it? What would they say? So we get all this Christian, this stuff, I think. And at times we say, if you Jesus died for me or Jesus died for my sins. But we don't really know what that for me. And so I guess maybe this would be a good discussion to have with your mentors.
[00:11:02] And that is, what does it mean for Jesus to die for me? How would you explain it to the mentor? You want a place in my place, that substitution area tournament? Because because of the appeasement of the wrath of God perpetuation despite of yeah while we are yet sinners, Christ died for us the mercy of God. I mean, there's a lot wrapped up in four, isn't there? When you have these kinds of words, you got to kind of step back and say, can you explain? What that word means and not use any Christian jargon because a new believer is not going to know. I remember the first time I tried to preach a sermon and not use any Christians. It was one of the worst sermons ever preached because all that I was used to thinking was in terms of traditional church language. Since then, you know, I've developed ways of talking that I think a nonbeliever could understand. But I just think it's a really important thing. For example, I say, Christ stood in the cross for me, what I could not do for myself. That's my phrase that I use for Jesus died for my sins. I acted and I become the kind of person that is separated from God. And the only way that I'm going to live in a relationship with him, the only way he's going to be my friend is if something is done about all the bad things that I've done and all the bad person that I become. I can't do anything about it. But what happened on the cross is a bit of a mystery. But Jesus did for me on the cross what I could not do for myself in giving me access to the father.
[00:12:48] And I think we've all developed ways of explaining these things in terms that someone who wasn't raised in the church can hopefully understand. So the image of a LAMB of God is one way, I think, to do that. The other thing that I do in this talk is I go into communion because I was trying to find an image again that would really help someone understand the message of the cross. And that's what community is about, right? What do you all call it coming from the Communion? So some of the Lord's Supper, what I do in the sermon, then as I go through the story in Exodus of the plagues and the release and the celebration, and then I go, But 1400 years later, from the time of Moses to Jesus, and I emphasize with Jesus, said, This is my body. He's looking at the bread, this cup is the New covenant in my blood. And I'm sure that Jesus emphasized the word my because the cup no longer represented what happened 14 years earlier or whatever the date of Moses is. It represents what Jesus is doing on the cross. It's a wonderful time to have communion. Is that as you're explaining what happened on the cross, watch it in acted out in communion, proclaiming the death and resurrection of Jesus Christ until it comes again and the Eucharist or communion becomes a really good symbol of helping people understand what it was. I think one of the coolest conversions I ever saw was in communion. I mean, I know everyone's different on that, but we used to have I used to tell people no sad faces. I think we kind of get these churches sad faces during communion. This the most joyous time.
[00:14:43] I mean, no sad faces. The communion, the curtain has been torn in two and we have access to the father and we're celebrating that. So I used to tell people, no grimaces, no fake church, miserable Jesus died. And I said, this is the time of celebration. In fact, what we're going to do is that in the Exodus story, no one was alone. Right? Remember the story. If your family couldn't eat the whole lamb, you had to go get your neighbors and get them together. Because this is a potluck. This is a community celebration. And so we used to set up tables around the corporate worship center. And people would come and I say, do not come alone. Or if you are alone, get someone, pick up, someone come as a group. This is a community experience. It's not an individual experience. It's a time of celebrating what Christ has done for us. It's a time of joy and it's a time of victory. When the Jews left Egypt, they weren't set right. When the Passover happened, they weren't sad, they were joyous, they plundered the Egyptians, they were kicking their heels and joy. And that's what we should be doing in communion, I think, as well. So that's basically what's going on in less than a learning more about what Jesus did on the cross. Again, we're getting into chapters that are a little more straightforward, and I don't have much to add beyond what I've said in the sermons. All right. Wayne's got two good chapters on this. Chapter seven is on the actual Atonement. He talks about why it was necessary, why Jesus had to die, and he goes through it through a very, very long discussion on all the different theories of the atonement.
[00:16:28] And now there's been a lot of theories of the Christmas victors theory and the example theory. And a lot of them, it's really when you put them all together is when you really have an accurate picture of what happened on the cross. I told you last time that I had finished all my disagreements with Wayne, and I'm sorry there was one more disagreement that I have, and it's why I'm not a five point Calvinist. So just to make sure you're aware of it and chapter 27, when he's talking about the Atonement, the last major section is on the extent of the Atonement. He's also, by the way, got an interesting discussion here on the Apostles Creed on the phrase he descended into hell. Wayne holds to the position that that phrase was added to the Apostles Creed and that it never originally said he descended into hell. And I think he's right. But that's in there. And this one is page 524. But his point d the extent to the atonement. Wayne believes in what is historically been called limited atonement. Wayne prefers the phrase particular redemption, just like those other clarifications that we've had to make. This is nothing that a new believer is going to get into, but if you have your mentors using this book as a reference book, this topic might come up. I'm explain a little differently than what the doctrine of limited atonement or particular redemption says, and it has to do with timing. That's the key point that when Jesus died on the cross, then that is when the sins were forgiven. So your sins were forgiven not at conversion, but at the cross. So the problem is, if Jesus died for the sins of the whole world and not everyone responds, becomes a Christian, then you got people going to hell who Sins of forgiving.
[00:18:33] That's what's behind all of this. Jesus died for the sins of the world. And if the sins were actually forgiven in 30 B.C. or whatever the date was, then you've got a problem is that if, in fact, all the sins of everyone on the world was forgiven, then you got people going to hell. His sins have been forgiven and you can't do that. So that's the motivation behind limited atonement. And the doctrine of limited atonement says that Jesus, Wayne doesn't say it this way. Some of the older reformed systematics do that Jesus only died for the elect. Because it's only the elect who are going to respond to the message of the gospel. So the only sins that were forgiven were the sins of the elect. Ergo, you have people going to hell who sins. We're not forgetting. It's a timing issue. I don't know how other people handle it, but there's Belmonts when he was eight. I don't believe my sons were forgiven. In actuality, here, I think they were made potential. The forgiveness was made available, and it was applied to me in conversion because it was a timing issue. I can say, you know, Jesus Christ desires all people to be saved and come to knowledge of truth and Jesus died for the sins of the whole world. I mean, I don't have any problem saying that because of this timing issue. But Wayne says and traditional reformed theology says the since were all forgiven here while they were applied to me back here was what? When Will said all that while we were yet sinners, Christ died for us. So that's the main version of, quote, Forgiveness happens here. So he has this pretty long discussion of particular redemption, but it all has to do with timing.
[00:20:35] When were the sins actually forgiven? The ticket was paid for at the cross. Yes. Pastored in when he died. That's a good way to say it. I use the word of application. It was applied to me. Bruce, Where does most of the systematic theology and biblical training? And he's a four point Calvinist. This is where Bruce and Wayne are different. Just to be with her. This discussion is going on in there, and you may just want to tell your mentors that this is the last section and it's just you can skip it. It's not a big deal. But I just going to want you to be aware that was in there. We had a wonderful week, a translation of the ESB, where this was one of my weak questions I came with I told you about. I announced to Dr. Packer and Wayne that they had one week to convince me in limited atonement was biblical, not through. Don't. Yes. You can't try to prove it with a theological system. You've got to prove it with the verses. And at the end of four lunches or five lunches and it was very funny to me, said, you're right, it's not in the verse explicitly, the Bible explicitly, it's our theological system. We have to have it because of the system. And I go, Great, thanks. I don't believe the verb through this was one of the one of the translators. It will be really important that your mentors have again, especially if you are in a church where there's a lot of Catholic influence, Anglican influence. Luther An influence that your mentors have a really clear awareness of what people are going to think about The Lord's Supper. If the person was raised at all in those circles when they come to communion in the church, it's going to be really weird.
[00:22:25] Have any of you gone to at least to observe mass in Catholic Church? Okay. It's really important to Lisa to have seen it and to experience it. And, you know, the wafer on the tongue and the holding up of the cup and why they do what they do. And one of the order experiences of my life was this was very early on. I wasn't pastoring yet, but I was helping out in a church. And a couple that had been raised Catholic became Christian. There are Catholics who are Christian in this particular person's case, he wasn't, and they became a Christian. They started attending our church. The pastor asked me to help with communion that Sunday. So we were up front and the table was there and we had sent the crackers out and had come back. And I was picking them up from the ushers or the deacons, and I went to put it on the table and I wasn't looking what I was doing. And I hit the front of the table and dropped it off and it went everywhere. The worship pastor was helping me, and he just buried his head. He just he did not know what to do. And all that I could think of was this couple that had been raised Catholic, and they were about ten rows back. And I didn't even know if they have seen it because the snickering only went back about three or four rolls. But Jesus, his body is all on the gym floor and it was a gym floor. And so I had to give a two minute quick discussion on our view of the Lord's Supper and why that wasn't Jesus on the floor. Everyone, about seven or eight rows back. What's he talking about it Because they had seen what I did, but it was because of these young converts that I've got to explain this because this would be overload for them.
[00:24:29] In Catholic. They believe in transubstantiation, that it actually becomes a physical body in the physical blood of Jesus. Is there Lutherans they believe in Can's substantiation, which is Christ body is physically present in and among and under the elements. If they're raised in Baptist circles, then it represents the body and blood of Christ. And that's not as big a problem, that they have no idea what's going on, then they really need to be instructed it. I was in a communion service once where I was. It was very, very uncomfortable because the pastor had had a conversion call. People had responded. Communion was next and he was all excited, as he should have been, about the new believers. And we just launched into the Lord's Supper and never once explained what it was and he was making the point. What he meant to say was, We don't care what denomination you are, that if you are a believer, you know, then you're a member of the church and you're welcome to join. What he didn't say was that if you're not a Christian, don't do this. The warning about eating and drinking judgment upon yourself. There probably were non-Christians that were participating who had no idea what they were doing. I just think it's a lot of different teachings culturally. Got to make sure that the new believers know what it is not. Let me ask you this. When I was in Scotland, I had a friend teaches at Wheaton. Now, I actually saw his witness almost his whole life. Wheaton College in Illinois. He and his wife got one of the really there are certain positions that the grad students all wanted. His particular one was he was. He took care of one of the Baptist church in Aberdeen.
[00:26:23] And it was really cool because it gave him a place to live and a stipend for a little bit of work. And so for those of us that were living in the dorms and stuff, for God love to live in a church and living or something like that. But anyway, he had a great position and his wife, they had me over dinner once after church and we were eating salad and she goes, I like the croutons. I thought it was an odd question as a two. Very good. Thank you. And she said, you probably should know where they come from. Okay. And she said, well, what we do is we serve communion. We cut all the edges off the bread and you get all these cubes and we serve communion. And then I take whatever's left over and I sprinkle seasoning on and put it outside and let it get a little stale. And we use it recruit tons, which I thought was pretty creative, but I was sitting there eating the Body of Christ with iceberg lettuce 2000 Island. He said, Season of the season, Body of Christ and you are. How would you feel about that? Would you do that? Well, it's a little it's a little weird if we Baptists, many a lot of y'all are Baptists. If you make it to representative, it doesn't mean anything. And so somewhere there's an imbalance now. I had the same problem with my son because what we did at our church is that we get big loaves of bread that you had to rip. Why don't you serve white grape juice? You serve red grape juice because it's to remind you of the blood, Right? So we serve crackers. So they. They crunch to remind you of the death.
[00:28:07] The other thing that some people do, do you have to have laws where you have to tear it, which is to remind us of the dripping of his body, a physical killing of his body. But Hayden, when he was a little kid, I mean, almost a minute after church was done, he loved this bread and he was running from station to station, grabbing up the bread and chewing it, asking where the peanut butter was because it tasted really good with peanut butter. And we find that Joe will buy you a couple of extra loaves every time we go shopping for communion bread. And that's what you going to have, whether it's so it's kind of there's a balance in there. And I think at least in my traditions, we've trivialized the symbolism so much that we can use the bread for croutons. Other traditions have made it a means of grace where God makes you holier and it's the physical body and it's and you just got to know where the people are coming from. So you got to be able to explain those. The three positions, I think. Any thoughts on some churches that did the. Yeah, I don't care what they do as long as it's significant to the participant. Where we laid out a table, there was bread, bread with cups and then a large cup in the middle with a loaf and you could either take it individually or you could tip it. Dipping is part of some church's traditions, and I remember the first time I ever saw real alcohol use was in Scotland and my brother to come over and we were sitting in a high Anglican church and a couple of going back and forth and they were wiping it and it's all kind of just cleaning because there was I'd never drunk from a common man.
[00:29:53] I really liked the symbolism of common cup. I mean, it was pretty powerful. Why would they want to offer the alcoholic and the non alcohol if grapes and the well you offer the nonalcoholic for alcoholics, right? Yeah. You never, ever, ever insist that people drink alcohol because all it takes is a little community cup and you've got a real problem. So I think that's part of it. And, you know, many American traditions view that alcohol is inherently evil, even though that's contrary to the Bible. Right. My question is really, why would they insist on using the alcohol? Yeah, that's because. Jesus, do you go to the wine in that day? You could not get drunk on there drinking wine. There was just a very little bit of alcohol in and of to kill the stuff in the water. And then Jesus, you said that wasn't normal drinking. I'm talking about normal drinking. So, you know, the assumption was this was a Passover celebration. And as part of the Passover celebration, it probably was a stronger wine or a better wine or something like that. Yeah. In this day and age, you've got to be so careful with alcohol at any level, not only for the older people in the church that were taught that movies, cards, dice and alcohol will send is a mortal sin. It's more for alcoholics. I think that you just got to be so sensitive to that. When Jesus said, As often as you do this, do it in remembrance of me. What's this? Greg Brady Yeah. What he was doing was he break, Was he just breaking bread together, meeting. I think historically I think historically what was going on? That's also Passover. Just as often you do the best.
[00:31:41] See, I'm inclined to believe that communion should be once a year, once a year, which actually is a very, very old tradition in Scotland, one of the more conservative denominations. They don't have any instruments. I mean, they're pretty boy, they could really single, I mean, for part harmonies, as beautiful as I've ever heard. But Jesus, as often as you do this, you do it in remembrance of me. This is Passover. Now, the counterargument is that the church started celebrating communion much more frequently, and there's no indication that they were wrong in doing so. So I don't think it's wrong to have it more often. But Passover was once a year. And what this kind of Scottish denomination did many others have done is that they make a really big deal out of it. And so Wednesday you start and you come to classes and you start learning about communion and you start getting your heart right and you get a ticket. Then you come back Thursday and then you come back Friday, you come back Saturday. So there's 3 to 4 nights where you're listening to sermons and praising and preparing to do communion and you're getting a ticket. Because on Sunday, when you actually partake on communion, you have to present all the tickets because you have to show that your heart is ready to celebrate the Christian Passover. I really, really like that. I've been in churches where they do it every week and my goodness, you do. I mean, and how can it mean anything when you do it that fast? I'm not saying it's wrong to do that, but I remember our tradition was once the first Sunday of every month, which is what most people do. And I remember one we missed a Sunday because it didn't match this the content of the sermon, and I knew it would match the content of the next sermon.
[00:33:32] So we put it off and we heard from some people that that wasn't acceptable. And so we asked hymns and why was it such a big deal? Why did it have to be done on the first Sunday of the month? And the first said, Well, that's when I purged my soul. I'm thinking, if your soul needs purging, shouldn't you do it now? Why are you waiting? I mean, it didn't make any sense to me. So other people do it once a quarter. Some people I don't know if they still do. They do it once a year. I don't think you have to do it one way or the other. But. And I never did this, but I thought it would be a really good idea if once a year you made a really, really big deal out of it. And I think that that might be kind of helpful. In Book of Acts, Chapter two is in speaking about taking the bread out of the four things they did. Yeah, that's usually most of the people take that the clue conclusion that the communion should be there. Yeah we know the church celebrated communion much more frequently and that's why I'm saying I don't think it's wrong. But I do know when Jesus said do this in remembrance of me, it was Passover. And so he was saying, don't celebrate Passover. Looking back 1400 years. Look at the cross. That's what you're celebrating now? Yeah, I purposely. One time a couple of years ago did not do. The first. And it just seemed he was. Most of. Yeah. And yet I used to follow in the same interview that. The main purpose. So I really. Mm hmm. Nowhere is this safe. There's no. They get it understood that it's not about what sun is to one.
[00:35:41] How do you and yeah. How do you take this out of the park and get to see that which it symbolizes an end to 24 years, as her description says as often as you do. Yeah. Yeah. I mean, I just do remember a class. I was a Bible major in college. I can still remember the class where the teacher was explaining the communities past, present and future. It really stuck in me. As often as you do this, you are proclaiming the Lord's Death until it comes. So it's looking back at the death. It's the present proclamation looking forward, anticipation to his return. It can be a meaningless ritual for our new believers if we're not really clear as to what it is. And we have to be aware of cultural baggage depending upon where they may have come from. But it can also be a very meaningful experience if they understand what it is. It's just not curtains. And peanut butter and jelly. There's something else going on. Ravi Zacharias usually sets the past, present and future. He says this is the one time you worship God past, present, future. And then he also says. So one time you use all your senses. Smell. Taste. He does a powerful description of how meaningful it is. I never thought about the census. That's very good. Yeah. That's what we have back in India, is that most of the features and drug, that aspect of the past, present and future. Oh, okay. Five senses. That whole Eastern concept is involved with. That's interesting. Are any of you familiar with African cultural myths and what happens in the continent? Not American African traditions, but African traditions. I'd be curious what they all wearing. They all vary. Thank you.
[00:37:41] Go away. All right, people, why use the phrase is every person in the whole world was like, that was messed me up. I mean, I've never seen wine or poured or anything else is gold. I. I want to be put a die in it. I'm a barrel like I was raised. So the encouragement is just make make sure that the mentors know about the background. I don't go into this in this sermon. So it's something that you need to be aware of. Okay. All right. Let's take a break and then we'll come back and get filled with the Holy Spirit. Now. Thank you for listening to this lecture brought to you by biblical training, dawg. Feel free to make copies of this lecture to give to others, but please do not charge for these copies or alter the content in any way without permission. We invite you to visit our website at W WW dot Biblical training dawg. There you will find the finest in evangelical teaching for use in the home and the church. And it is absolutely free. Our curriculum includes classes for new believers, lay education classes, and seminary level classes taught by some of the finest seminary teachers drawn from a wide range of evangelical traditions. Our mailing address is Post Office Box 28428. Spokane, Washington 99228 USA.