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[00:00:00.15] All right, well, welcome back, everybody. So glad you’ve joined us again. I’m Penny Thomas and I’m once again joined with my great friend Beatty Carmichael. Welcome. Welcome to this next session of Get Settlers’ Calling You. Beatty is the CEO of Master Grabber, the creator of Agent Dominator and one of the top marketing experts in the real estate field, Beatty and super excited about our chat today. What do you have for our listeners?
[00:00:29.22] Well, today, Penny, we’re going to do another radical faith call, and I’m really excited. This is a continuation of a topic we’ve been talking on. And for those who are new to our podcast, just a real quick update. We do two types of podcasts that get sellers calling you. One is real estate marketing, where we talk about all kinds of cool things to drive in more listings. And the other is what we call radical face, which is where we talk about Christian subjects that have nothing directly to do with real estate. Except if you’re a Christian who you are in Christ permeates everything you do. OK, so. All right. So so today is a Christian focused topic. And if you are not interested in that, you can skip this episode and come back to the next one.
[00:01:14.64] But otherwise, I’d encourage you to listen in, because this is a really tough, insightful, challenging and difficult topic. So so how is that funny? Is that a good question?
[00:01:27.62] Great, yes.
[00:01:29.40] Ok, well, just to bring everyone up to speed. We’ve been doing a very difficult subject. It’s difficult because there’s a lot of in a lot of perspectives on this, OK?
[00:01:44.61] And that is salvation. Is it by man’s freewill to believe in Jesus or is it by God’s choice to believe in Jesus?
[00:01:55.86] And what we’ve been doing is talking through a number of different topical matters through this.
[00:02:01.74] And we’re almost at the end. I think this will be the next to last session and then we’ll have one more of that kind of wraps everything up. But the but what we’ve spoken on so far, just a real high level review, is when we first look at free will and gozman actually does mean have free will or not. And it’s in the scriptures. Tell us that we were slaves to sin. And once you’re a slave, you’re no longer free. You cannot have free will. If you’re enslaved, your will is enslaved. So then we said, well, it’s got to be something different than free will. Maybe it’s now we have free choice, our ability to choose within confines that are given to us. And then the next session, we looked at a number of verses. I think it was I think we went through 19 verses and there’s a lot more 19 verses in the New Testament where the overall theme is God chooses, God choose, this guy chooses. And Jesus says no one knows the father except the son and whomever the son chooses to reveal him. So we see this concept of choice, but it’s difficult because of God chooses. And where is man’s responsibility of having to choose as well and to believe. Last session we talked on our about being in Christ and and the Bible tells us that God chose us in Christ before the foundation of the world. And we understand that only those who inherit salvation are in crisis. So now we got this real big conundrum. How could we have been chosen in Christ before we were even born? And we looked a little bit at at at Hebrews. I think it was regulations excuse me, that says that Levi Page ties because he was in the loins of Abraham when Abraham had ties. In other words, that being in the seed line of Abraham means that whatever Abraham did was reckoned down to Levi. And so we went through some passages last time on we have been crucified with Christ and we have been risen with Christ into the heavenly places. You remember talking about that last time, Penny?
[00:04:22.14] Yes, I do. Yeah. And then we have this conundrum because Christ was crucified 2000 years ago, how could we have been crucified with him if we weren’t even born and if we hadn’t even repented yet?
[00:04:34.80] Ok, so we got these challenges. But what we find is just as Levi Page ties because his ancestor, Abraham Palletize long before Levi was ever born, we find that we’ve been raised, we’ve been crucified with Christ and raised with Christ because we are in Christ and being in Christ. Whatever happened to Christ is basically kind of imputed to us as well. OK, so that kind of brings us up to date with where we are today and today I want to talk about sheep and specifically what it appears and how I read the scriptures that God is differentiating between those he calls his sheep and other people. So I’m going to label today’s session very simply sheep and not mine. OK, we’re going to kind of throw that out in a moment, so.
[00:05:30.19] Ok, are you ready? I am.
[00:05:34.00] Ok, great. So I want to talk about this concept of mind versus not mine. Do you recall in the Old Testament how God chose Abraham as his own?
[00:05:47.78] I do, yes.
[00:05:48.98] Ok, and do you recall how God also, therefore, chose the nation of Israel as his nation among all the other nations of the world?
[00:05:59.17] Yes, yeah, Holly set apart people.
[00:06:02.14] Exactly, yeah, and then here’s a more difficult question. Do you recall any comments or laws that God gave to nations outside of Israel on how they should live in honor him?
[00:06:18.84] Huh? Off the top of my head, I do not recall.
[00:06:24.56] Ok, and in my study of the scripture, I don’t recall anything either. So here’s an interesting observation. In the Old Testament, pretty much everything is focused entirely around God’s chosen people. Now, there are multitudes of other people throughout the world, but God rarely comments on them. He never gives them his Ten Commandments. If you ever thought about that, yeah, that’s interesting, yeah, he never calls them to sacrifice to him. He never gives them his laws or his prophecies. In other words, as we go through the scriptures and look in the midst of all the peoples of the world, it seems like God only had eyes for his people. He only cared for his people. He only instructed his people and his people is what he called the nation of Israel. Is does that make sense so far? Yes, it does, yes. OK, so it’s Godchaux and God only focus on those whom he chose. And there are lots of other people out there. And so while this process of choosing carries over into the New Testament and I think this is kind of what we talk about, you know, several sessions ago on all the verses where God chooses man for salvation is basically what it seems to be saying. I want to show you a bigger picture on how this appears to play out in the New Testament. And what I want to show you and hopefully I’ll do a good job on this is the perspective of God appearing to claim some people as his own and and ignoring everyone else, just like he kind of did with Israel and all the other nations.
[00:08:14.89] And you could kind of call it, from God’s perspective, mine versus not mine. Does that make sense? Yeah, it does. OK, the other thing that’s really interesting is we see that God is always working in patterns. And one of the patterns that we see is that the bulk of the history of Israel in the Old Testament is an allegory of our own spiritual life. So you think about this. You know, we talked about this in some of our previous sessions, such as maybe how the Israelites went through the Red Sea and that was a baptism. And it’s an allegory of how we go through baptism, being freed from slavery, going through baptism, which is kind of starting anew and then going through wilderness, which is a time of learning about Christ. And then we enter the promised land. We see the same allegory as Israel goes through the wilderness and the patterns that they go through because we see those same patterns as we go through our own little micro wildernesses. And sometimes in the macro. Is that making sense so far?
[00:09:19.63] Yeah, yeah, definitely.
[00:09:21.46] And then we talk about like Joshua and even Joshua is an allegory because as he goes through the son of a king, OK, because there is a father of kings, so the son of a king, he’s lost. And then he goes through tough times and then he comes out on the other end inheriting essentially the kingdom of Pharaoh and Egypt. And then he’s found because then Israel, his father finds out that his son is still there and there’s rejoicing. And so we see this allegory that’s played out in the Old Testament over and over again. That’s actually part of our own spiritual walk and spiritual lives. Am I making sense on this? Absolutely, yeah. OK, so what I want to show you today is how some of these same patterns seem to be carried forth into the New Testament, especially as it relates to salvation and inheritance with Christ. So with all of that now as a backdrop, I want to get in some scriptures. You ready? I am OK. One of the properties, one of the most well known parables because it’s a long parable, is the parable of the wheat. And the weeds are sometimes called the wheat and the terrors. Are you familiar with that one?
[00:10:39.42] I am, yes, I do remember that one great, well, we’re going to turn there, so this is going to be Matthew 13 versus 24 through 30. OK, and let’s just do all this right now in ESV so that all the words are the same. And just as a reminder for everyone, the reason we’re using ESV so much is it’s considered one of the most accurate word for word translations, which means that the words being used is the word that was in the Greek because so much.
[00:11:12.62] Now, you made a comment earlier. I just want to point this out on one of our earlier sessions. You said, well, if you if you if you want to be really specific, I go, yeah, I want to be really specific, because I think God’s words and God uses very specific words for very specific reasons. OK, so we don’t want to try to gloss over it. So that’s why we use ESV. So let me know when you’re ready.
[00:11:35.51] All right. Matthew Surtain, what were the verses again?
[00:11:38.48] 24 through 30.
[00:11:41.40] All right, I’m ready to go. He put another parable before them saying the kingdom of heaven may be compared to a man who sowed good seed in his field. But while his men were sleeping, his enemy came and sowed weeds among the wheat and went away. So when the plants came up and bore grain, then the weeds appeared also. And the servant of the master of the house came and said to him, Master, did you not so good seed into your field. How then does it have we? He said to them, an enemy has done this. So the servant said to him, then, do you want us to go and gather them? But he said, no less. And gathering the weeds, you root up the wheat along with them. Let let both grow until the harvest. And at harvest time I will tell the Reapers, gather the weeds first and vine them in bundles to be burned. But gather the wheat into my barn.
[00:12:42.62] Hmm. OK, so now we have this parable of things that the people understood. So the disciples come to Jesus and says, what is this parable mean? So Jesus now gives us the explanation. And now I’m going to have you read verses 36 through forty three. This is now Jesus’s explanation.
[00:13:02.96] Ok, then he left the crowd and went into the house and his disciples came to him and then explained to us the parable of the weeds of the field. And he answered, The one who stole the good seed is the son of man. The field is the world and the good seed is the sons of the kingdom. The weeds are the sons of the evil one, and the enemy who sold them is the devil. The harvest is the end of the age and the Reapers are angels, just as the weeds are gathered and burned with fire. So will it be at the end of the age, the son of man will send his angels and they will gather out his kingdom. All cause I’m sorry. They will gather out of his kingdom, all causes of sin and all lawbreakers and throw them into the fiery furnace. In that place there will be weeping and gnashing of teeth. Then the righteous will shine like the sun and the kingdom of their father. He who has ears. Let them hear him, ok.
[00:14:06.75] Let’s ask a few questions about this, actually, we’re going to ask probably more than a few questions. Are you ready?
[00:14:12.78] Oh, yes, I am.
[00:14:15.06] You’re going. Oh, no, not these questions.
[00:14:18.63] All right. So if you were to use the terms from God’s perspective, mine versus not mine, which would be mine and which would be not mine.
[00:14:33.37] And the seed is mine and not mine would be the weeds.
[00:14:39.07] Ok, so the wheat, the seed of the wheat is mine and the seed of the weeds. And in there, sprout is not mine. OK, so here’s something real interesting. So when we go into the Greek on the word weeds, the Greek actually translates at tares.
[00:14:58.00] So this is where I especially like in the King James version, you have the parable, the wheat and the terrors. And the Strongs dictionary defines that as a kind of Darnel or a false grain resembling wheat, except the grains are black. And then another commenter says that it’s a noxious weed that appears from a distance to look like wheat, but has poisonous black seeds. Do you see the spiritual implications real quick, just from those definitions? Yes, OK, sure. So here’s what’s really cool. And there’s so many layers of dimensional truth within the scriptures. And this is why sometimes it’s really hard to grasp what’s really going on, because if I could say kind of a, you know, the big conundrum, but mangus to choose if he believes in Christ or not. And yet some scriptures say that God chooses man to believe and causes him to believe. And how do we kind of wrestle with this? And what’s what we’re what we’re struggling with is these multiple dimensions of spiritual truths.
[00:16:02.08] We can only really comprehend one dimension, but God us so far greater than us. And so what we see is even in this parable, there’s these added dimensions of what’s going on. So what’s interesting is the weeds, Darnel, is a false grain. And if you think about it, the wheat is the true church and the weeds is a false church. Right, the.
[00:16:31.21] And it looks like wheat, except when it grows and produces its fruit, that’s when you can easily tell it apart. This is what we talked about in several sessions. Back on another topic. Call to all of you except. Go to heaven. And we talked about the seed that was sown into the rocky soil and the thorny soil. And they both produced a plant, but there was never any fruit on it. And therefore, it was basically a false conversion because it has to produce fruit, which is Christ being born in you. It has to produce fruit if you’re going to actually be a disciple of Christ. So that’s kind of what this is talking about. You know, from a distance, it’s a false church. The other thing is notice that the fruit of the weeds of this these terrorists is black. It’s black like sin. It’s a noxious, poisonous fruit. OK, so just like sin is noxious and poisonous. And then the other thing that’s really interesting that we can pull just from observation is I now keep in mind these servants. They know they’re they know they’re plants. I mean, it’s an agrarian society. And yet they did not recognize the weeds until they matured enough to bear fruit.
[00:17:59.09] Only then was it discernible and so the weeds and the wheat look very similar until they start to bear fruit. This is what we talked about and talked about on one of those other topics that you have to bear in February, it looks strong and healthy, but it really is a false victory to if we want to use that term because there’s no fruit on it. So that’s kind of what we’re looking at. We’re seeing all these same truths but used in a different parable. So now Jesus shows the good seed on this and it says the good seed is the sons of the kingdom. Here’s the question, was that seed good before it was born, so to speak, in the soil and grew into a plant?
[00:18:59.33] It’s a good question.
[00:19:03.21] Are we going to explore that we’re going so let’s go back and look and Jesus, this explanation, OK?
[00:19:12.66] And he says the one who sews the good seeds, so he calls it a good seed already is a sun, a man. The field is the world and the good seed is the sons of the kingdom. So here’s the question. Was the seed good before it was ever sown?
[00:19:34.29] Yes, OK, so before it ever actually grew in, let’s call it being born, OK, you got to say you put it in the ground and then it burst into a plant and then that plant, as it matures, produces fruit. So if we use that term born was the seed good before it was born into a healthy plant?
[00:19:59.55] Yes, OK.
[00:20:02.26] If the seed is the sons of the kingdom, and we can probably pretty much conclude that that’s going to be those who inherit salvation, right?
[00:20:11.59] Uh huh, yes. Yeah.
[00:20:14.23] Then. Do you think that may be one of the spiritual truths Jesus is trying to teach us, that there’s something about the sons of the kingdom that they are from Guzzi before they were ever born? Was there some other way to be interpreting this, is that is that a good interpretation?
[00:20:34.58] I think that would be a good interpretation. Yeah, and I can see how maybe somebody else can think of it a different way, but yeah, I think that’s good.
[00:20:44.15] Ok, do you think of it in a different way or in looking at it this way, is that an interpretation you would agree with? Uh.
[00:20:57.36] I would agree, I don’t necessarily think I’m thinking of it one way or the other. I think I’m thinking of it more in terms of the actual seed and that the seed is so good. I think for me that scripture is more the focus is more on the seed and less on the sons of the kingdom. If that makes sense.
[00:21:18.11] Ok, fair enough. Fair enough. The. But as is the sons of the kingdom come from the seed. So kind of a story between their origin and their destination, and you think about that this way. I see. OK, yeah, there are two sets of seeds sown based on the origin of this seed that determines the plant that is grown and the plant that is grown determines the outcome of that plant. If a plant is weeds, the outcome is is gathered up and burned. And if the if the plant is wheat, the outcome is sons of the kingdom inherit eternal life. Does that make sense? So it is all about the seeds, but it’s about the outcome of how the seed determines the outcome of of. What happens from the scene?
[00:22:14.98] Yes, absolutely.
[00:22:16.41] Yeah, OK, that’s now so I think are in talking with someone else who I think is much wiser than I in the scriptures, there’s two possible interpretations that I think are here. One. Is this while there is only one creation of mankind, you know, God made man in his own image, there is in some mysterious way seems to be two groups of man on earth, one being the sons of the kingdom and another have been the sons of the evil one. Do you see how that interpretation could play out with this parable?
[00:22:55.80] Yeah, that’s right.
[00:22:58.00] And then if we follow that interpretation a little bit further than the group that they belong to determine their outcome, a weed was found a weed. It wasn’t a wheat that went bad. OK, you don’t cross from a wheat of wheat or vice versa. And similarly, you know, we on a wheat, it’s not sown. It doesn’t become a wheat. And so wheat doesn’t convert to wheat. We don’t convert to wheat.
[00:23:28.06] Whatever they were sonar’s is what they end up. So that’s one one interpretation on this. Another interpretation is that the wheat and the tares is not about two sets of people, but about the spiritual dimension of two sets about people, OK, the flesh and the spirit. The flesh would be the weeds. The spirit is the good seed. The flesh is going to burn, but the good the spirit is going to remain in an eternal life. And that Christ is the Guzzi that was sown and it produces life. So that’s another dimension of how to look at this parable because we’re talking on dimension’s.
[00:24:14.70] It’s quite possible that both interpretations are completely accurate, OK, because, you know, the whole idea of parable is a real difficult truth, trying to boil it down into something easier to understand and comprehend.
[00:24:26.67] And when you do that, you’re always going to miss some, you know, some elements of the ultimate truth. But personally, I believe that the the probably both of these interpretations. Right. I’m going to focus more on that first interpretation that it’s indicating. There’s like two groups of people within the realm of mankind, because I think additional scriptures kind of confirm that. And that’s what I want. And walk us through right now. You start to look at some other scriptures and take that interpretation from the wait in the tears and start to say, is this a pattern that’s continued? Because this is actually kind of a pattern from previous before Israel was chosen. And if you’re of the House of Israel, you’re of the promise group. If you’re not of the house visual, you’re not. If your other lineage of Levi, you’re of the priestly group. But if you’re not of the lineage of Levi, you can’t be a priest. So we see these patterns. And let’s continue to look at these through the New Testament. You ready? OK. So, yeah, I actually told us that we’re going to look at one Old Testament verse and then everything else. So I want to know that we kind of had this topic of mind verses, not mine. And the what appears to be maybe two groups of people. I want to now focus on one type of group, and that’s the group that we see in the Bible called Sheep and talk about what sheep may represent. So let’s turn to one of the most famous verses, Isaiah. Fifty three, four, five and six. This is talking about the Messiah.
[00:26:12.18] This is a prophecy about Jesus, Isaiah, 53 four through six.
[00:26:18.21] Ok, surely he has borne our grief and carried our sorrow. Yet we are seen him stricken, smitten by God and afflicted. But he was pierced for our transgressions. He was crushed for our iniquity. Upon him was the chastisement that brought us peace. And with his wounds, we are healed. All we like sheep have gone astray. We have turned everyone to his own way, and the Lord has laid on him the iniquity of us all.
[00:26:49.65] So this passage is talking about Christ. Would you agree with that? I do, yes. You know, whose iniquity did he take upon himself? Ours, so is ours, the entire world or just those who actually inherit eternal life because they’ve had their iniquity removed?
[00:27:13.43] That makes sense, yeah, it does.
[00:27:21.71] A really good question. Let me ask a few other questions, so asking the right questions is the best way to come to the right answer. And if any of my questions seem to be misleading, meaning they’re going to a predetermined answer, that is not really a true answer.
[00:27:38.69] Let me know. OK, but I like to teach through questions. So if someone has all of their iniquity removed, is there anything remaining in them? No. If they have no sin remaining in them, do they receive salvation and go to heaven or do they go to hell for eternal punishment?
[00:28:00.17] They receive salvation and go to heaven.
[00:28:02.39] Ok, so then back to this question. Whose inequity did Jesus take upon himself, the entire world, or only those who actually receive salvation and inherit eternal life?
[00:28:15.54] Those who received salvation and eternal life.
[00:28:18.54] Yeah, so we see that the removing of the sins is available for all, but it’s actually only apportioned to those who receive salvation. Does that make sense? Yes, it does. And then in this passage. What are those people called who are to inherit eternal life?
[00:28:42.82] Sheep, sheep. OK, so we have the first words of sheep with kind of a definition that you can kind of extract out of this first, that sheep are the ones who inherit eternal life. Let’s look at Matthew, 25 versus 31, 36, and we’re going to look at sheep again, OK?
[00:29:06.83] Ok, Matthew.
[00:29:08.42] Twenty five years, thirty one through maybe twenty one through twenty six begins with when the son, a man comes in his glory. What first does that begin with? OK, so it’s thirty one through thirty six is what we’re doing.
[00:29:26.99] All right. When the son of man comes in his glory and all the angels with him, then he will sit on his glorious throne before him will be gathered all the nations and he will separate good people. I’m sorry. He will separate people one from another as a shepherd, separate the sheep from the goats, and he will place the sheep on his right, but the goats on the left. Then the king will say to those on his right, come you who are blessed by my father, inherit the kingdom, prepared for you from the foundation of the world. For I was hungry and you gave me food. I was thirsty and you gave me drink. I was a stranger and you welcomed me. I was naked and you clothed me. I was sick and you visited me. I was in prison and you came to me. Then he will say to those on his left, apart from me, you cast into the eternal fire prepared for the devil and his angel. And these will go away into eternal punishment, but the righteous into eternal life.
[00:30:27.56] Ok, so now let me pull out the key points of key sections here. So the king will say to those on his right, which are the sheep come you are who are blessed moment by my father, inherit the kingdom prepared for you. Then he says to those on his left, the goats depart from me. You coerced into the eternal fire. And these will go away into eternal punishment. But the righteous into eternal life. So who do the sheep represent? Believers, believers, those who are to inherit eternal life, right? Huh? OK, and if you were to assign the terms from God’s perspective, mine versus not mine, who would be mine and who would be not mine?
[00:31:16.52] Mine would be the sheep, the believers, and not line with the the nonbelievers, the goats.
[00:31:22.67] That’s right. So we start to see this pattern that sheep represent God’s people. And I’m going to define God’s people as those who inherit eternal life, those who Romans says are the sons of God. OK, because not everyone are the sons of God and therefore not everyone is God’s people. Does that make sense?
[00:31:44.72] Yes, it does.
[00:31:45.98] Ok, so she represents God’s people, not all of mankind. So with that, I want to look at some other passages about sheep and see what God says about them. So let’s turn to the parable of the lost sheep. This is in Luke, 15 verses, four through seven.
[00:32:10.64] Ok, Luke, 15, four, three, seven, what man of you having one hundred sheep, if he has lost one of them, does not leave the ninety nine in the open country and go after the one that is lost until he finds it. And when he has found it, he lays it on his shoulders rejoicing. And when he comes home, he calls together his friends and his neighbors and he says to them, Rejoice with me, for I have found my sheep that was lost. Just so I tell you, there will be more joy in heaven over one sinner who repents than over ninety nine righteous people who need no repentance.
[00:32:51.27] All right, so let’s unpack this a little bit. Who does the shepherd represent?
[00:32:58.80] Jesus. And who does the lost sheep that was found to represent?
[00:33:06.85] The unbeliever.
[00:33:09.27] The unbeliever or the person who repents and believes.
[00:33:16.15] The law suit, huh?
[00:33:19.03] So look at the law, it says, for I have found my sheep that was lost. Just so I tell you, there will be more joy in heaven over one center who repents than over ninety nine righteous persons who need no repentance, D.C.. OK, so interesting. So the lost sheep, because there’s rejoicing that is there rejoicing in heaven when the center repents and believes in Jesus. Yes.
[00:33:51.32] Is there rejoicing in heaven over a sinner who never repent?
[00:33:57.10] No. OK, so we can see that the lost sheep. That is film represents that person who repents and believes in Jesus because now they’re brought into the kingdom. It’s a sheep that was lost that has now been found. Do you see that?
[00:34:13.76] Yes, I do.
[00:34:15.53] Ok, so if sheep are mine. OK. From God’s perspective. Then would a lost sheep be his as well?
[00:34:35.72] Yes.
[00:34:37.31] Yeah, there’s no way it could be lost if it wasn’t already yours. Does that make sense?
[00:34:44.84] Absolutely.
[00:34:45.83] Yeah, you can’t you can’t lose something that doesn’t belong to you. So by implication of it being loss means that the sheep had to belong to God already. It was part of God’s sheep. The fact that as if his sheep already represents, if I hypothesis is correct, that sheep represent those who inherit eternal life, those whose iniquities had been paid for by Christ, then we see this pattern and the parable of the lost sheep. That. He was already a sheep. He was lost and he fell, but he was still already a sheep. Are you following where I’m going on that?
[00:35:31.10] I am, yes. OK. Now.
[00:35:36.21] That’s one interpretation, is there? Anyway. That the sheep in this could be considered not his. Especially the leadership, is there any way that that leadership or even a ship as a whole could be considered not his?
[00:35:57.58] No, I don’t think so. So if it can’t be considered not his, then there has to be something there about the sheep and being his. Let’s look at first, Peter. Two twenty five. And we’re going to see this from a slightly different angle from one of the epistles that Peter writes. So this is first, Peter, to 25.
[00:36:19.54] Ok, and that reads for you were straying like sheep, but have now returned to the shepherd and overseer of your souls.
[00:36:31.33] All right, so what do you think string like sheep means?
[00:36:38.18] Going your own way, not following your leader or you’re in this case, if we’re talking about sheep, your shepherd.
[00:36:45.71] The one who’s there to take care of you from a spiritual standpoint, if you were to put a word to it, what word would you put? Four strain like sheep.
[00:36:55.20] Like a wayward son, somebody who. Yeah, just maybe the Lord, but is determining to kind of like go and do their own thing, OK?
[00:37:07.71] Were the word Senning be a good word here?
[00:37:11.84] Yes, yeah, for you are sinning, but have now returned to the shepherd and overseer of your cells because really kind of strange like sheep are, we are lost like sheep and now we’ve been found kind of lost in our sense, and now we’ve been found and brought back to the fold. Does that make sense that those pictures.
[00:37:30.81] Yes. Yeah.
[00:37:34.19] So I think here Peter’s talking about men who were lost in sin and then they’ve been, quote unquote found, meaning that they’ve repented and believed in Jesus because that’s what we’ve seen in a previous passage. There’s rejoicing in heaven and rejoicing is when someone repents and believes. If you really. Let me ask you a question. Generally speaking, not getting really technical, but generally speaking, this man sin from birth or only from later in life.
[00:38:10.46] Generally speaking, from birth, yeah, for.
[00:38:14.58] All have said and continue to send and we’re born in sound, right? If you return someplace, does that mean that you had been there before? So if they had strayed like sheep from birth. And now they have returned to Jesus, would that mean that they belong to Jesus before they were born? Yeah, I think so, if we even go back to the parable of sheep, they were she. And they belong to the shepherd before they were lost. If we go back to last session in Christ, we were already in Christ, meaning that we were his before we were born. So we start to see these patterns that keep coming back to a very similar, you know, reference point. Let’s look at Matthew ten.
[00:39:20.19] Versus five, six and 16, five, six and 16 minutes after these 12, Jesus sent out instructing them to go nowhere among the Gentiles and enter no town of the Samaritans, but go rather to the lost sheep of the house of Israel in verse 16 says, Behold, I am sending you out as sheep in the midst of war to be wise as serpents and innocent as the.
[00:39:54.20] All right, so I notice here Jesus doesn’t say go to the house of Israel. He specifies go to the lost sheep of the house of Israel. Does that seem to indicate that there is a some sort of a subgroup within Israel that he is sending his disciples to? Huh? And if we use the term if we followed what appears to be this pattern of lost sheep strain like sheep. What do you think Jesus might be saying when he says, go to the lost sheep of the house of Israel?
[00:40:31.87] Those who have walked away from me, those who are sinning and not living their lives for Christ, OK.
[00:40:41.83] Why doesn’t he send them to the entire house of Israel?
[00:40:48.67] Well, maybe because there are others within the House of Israel that are not lost. OK, and they’re living for the Lord, not living in sin.
[00:40:58.85] I think that’s one possible interpretation. Let me suggest another one. Could it be that not all of Israel. Are his sheep. Absolutely. So we don’t know really which of those interpretations just from this one verse may be right, but I think as we go on, we’re going to start to see this, see a separation. You know, it says you always want to interpret scripture by scripture. So that’s why you can’t look at one verse and say it means this or means that you have to kind of assess it in light of everything else. If we were to use the terms from God’s perspective, mine versus not mine, who in this passage would be mine and who would be not mine?
[00:41:54.01] Well, let’s say.
[00:41:59.31] The 12th would be mine. OK.
[00:42:08.90] With a lawsuit, with a lawsuit behind.
[00:42:20.10] Oh, I don’t know, that’s that’s that’s tricky. What do you think?
[00:42:24.63] Well, in the parable of the lost sheep.
[00:42:28.45] And in Isaiah.
[00:42:31.38] And in the parable of the sheep and goats, we see that she is a metaphor representing his, does that make sense? Uh, so the lost sheep. So the sheep would be mine. And then it says, I’m sending you out as sheep in the midst of wolves, we could conclude, not mine. Yeah, we could conclude the wolves would be not mine. And then we have this house of Israel that if he separates lost sheep from House of Israel under one interpretation, Israel could be the sheep. But they’re already found out of the overinterpretation. Israel could be not mine. Because they’re not part of the sheep, he doesn’t specify the machine. So that’s where we have some some here. There. Do you see that? I do. Yeah, OK. So as it relates to sheep, though, doesn’t make sense that when God talks about sheep, he’s talking in some mysterious way about a group of people who are already his. And not everyone else and everyone else that aren’t his would be not his. Does that make sense? In other words, it’s constantly using shape as his and anyone that’s not part of the sheet, it falls into the. Not his category. Not his. Yeah, yeah. Yeah. OK, so we kind of see this again, the allegory of Israel being his and all the other nations, all the millions of people in the world, not his. OK, so we see this few are chosen right concept. We see the we see these patterns that keep coming up. What do you think is the difference between those whom God claims as mine and those who are not mine? What’s the main difference between those two groups?
[00:44:36.83] Well, in my mind, I’m just thinking those that are living for him born again. And baptized and living their lives for Christ.
[00:44:50.99] Ok, fine, yeah, let me ask you the parable of the wheat in the Terra’s. When he shows the good seed was the seed his already.
[00:45:02.97] Yes, before they were born.
[00:45:08.46] Was was it already his before they were born?
[00:45:12.34] Yes, and last session we talked about in crisis, we were God chose us and Christ before the foundation of the world, before we were born. Right.
[00:45:25.07] So then can mine be defined specifically as those who have already repented and believed in him, or would it be a different a larger group of people?
[00:45:40.11] Hi. I managed to ask that a different way.
[00:45:45.26] All right. Do you have grandchildren yet? Not yet. OK. You anticipate grandchildren at some point in the future. Yes. Are they already yours?
[00:46:02.49] But they haven’t been born yet.
[00:46:05.00] That’s correct. So they’re your grandchildren to come, even though they have not yet been born. So would it be safe to say, as we look at this, these passages and use the terms mind versus not mind is just a simple way to group these categories that mine represents those people who are either already gods or are somehow marked out to be God’s people, those who inherit salvation, whether they’ve already inherited it or they’re too marked out to inherit it. And those who are not mine are those who never inherit salvation.
[00:46:46.97] Yes. OK, so I think that’s what we’re seeing as this pattern is that those who are chosen in Christ before the foundation of the world are marked out to receive eternal life, and those who were not chosen in Christ before the foundation of the world are marked out to not receive eternal life. Those who were sown the good seed as a we are marked out to be harvested into the kingdom and those who were sown the bad seed by the devil. The weeds are marked out for eternal destruction. Those in this passage of Matthew Ten who are the lost sheep would be mine marked out for eternal life, and those who are called wolves are marked out for this.
[00:47:35.03] We see these groups of people that are defined in these passages as sheep versus everyone else. Do you start to see these patterns? Yeah, yeah. All right, let’s take a deeper dove. We may not have time because this deeper dove. Oh, we’re going to have to. You know what? Let me see what our time is right now. Yeah, I broke this from one session into two because I didn’t have time and I don’t have time to get into.
[00:48:10.57] Ok, so we’re going to have. So what we’re going to do for next session, OK, we’re going to look at scripturally very clearly two groups of people that Jesus specifically talks about, those that are not mine and those that are mine. And I won’t give you the punchline before we get there. Those that are not mine. Jesus says you can not hear my words and you cannot go where I’m going. He doesn’t say you will not. He says you cannot. And those who are mine, he says because they are mine, they do hear my words and they do go where I go. And he makes a really clear distinction. And this creates a lot of challenge. For us who say, well, it’s man’s free will to choose which direction he goes, when we start to see there may be a pattern here allegorically through the Old Testament and now specifically in a move where there appear to be two sets of people. OK, so that’s what we’re going to go next time.
[00:49:20.96] Man, that sounds awesome. I cannot wait. I’m really intrigued by that.
[00:49:28.76] Well, I’m glad you’re OK, because I have to make a comment on the previous session’s last two.
[00:49:37.49] If, like, we ended the sessions and there was no energy in your voice and you’re resisting, I don’t want to believe that. And now you’re going, oh, OK, there’s something more here that I don’t quite understand, but this is starting to make sense.
[00:49:51.17] Ok, so. Yeah, that’s awesome.
[00:49:53.90] Yeah, well, this will be great. Thank you. So once again for just another great session. And as always, thank you so much for putting all the time and effort into studying God’s word and just sharing with our listeners what God’s word is saying and how it relate to them as well. So we appreciate it. And any final thoughts before we say goodbye?
[00:50:16.22] Yeah, a couple of final thoughts. Number one, please listen to this again, because this is deep stuff. And just listening to it while you’re driving or something, you won’t catch at all. I encourage you also if you can listen to it as part of your quiet time with the Lord, pull out your Bible and actually look at these verses as we go through it and you will learn so much more. Also, please share this with other people. And also, if you haven’t, subscribe to our podcast, going to subscribe to it now so that you continue to get this type of teaching. So that’s what I’d like to hear.
[00:50:52.94] Well, great. Well, thank you so much. I agree with all of that. And everyone, thank you so much for joining us. We look forward to chatting with you again on our next call. You guys have a great day and be blessed. Thanks, Beatty.
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