(Disclaimer: This transcript is auto-generated and may contain mistakes.) Welcome to Mountain Baptist Church. Get your songbooks and turn to song 219. Song 219, we'll sing My Burdens Rolled Away. And if you would stand, we'll sing song 219. I forgot we don't have a piano. Okay. All right. So we'll just sing it, I guess, without the piano. I remember when my burdens rolled away. I had carried them for years, night and day. When I sought the blessing, Lord, and I took a matter's word, then at once all my burdens rolled away. Rolled away, rolled away. I am happy since my burdens rolled away. Rolled away, rolled away. I am happy since my burdens rolled away. I remember when my burdens rolled away. That I feared would never leave, night and day. Jesus showed to me the loss, so I left them at the cross. I was glad when my burdens rolled away. Rolled away, rolled away. I am happy since my burdens rolled away. Rolled away, rolled away. I am happy since my burdens rolled away. I remember when my burdens rolled away. That had hindered me for years, night and day. As I sought the throne of grace, just a glimpse of Jesus' face, and I knew that my burdens rolled away. Rolled away, rolled away. I am happy since my burdens rolled away. Rolled away, rolled away. I am happy since my burdens rolled away. I am singing since my burdens rolled away. There's a song within my heart, night and day. I am living for my King, and with joy I'll shout and sing. Hallelujah, all my burdens rolled away. Rolled away, rolled away. I am happy since my burdens rolled away. Rolled away, rolled away. I am happy since my burdens rolled away. All right, let's pray. Heavenly Father, Lord, we just want to thank you, God, for this evening, another evening to gather in your house and hear your word preached. I pray, Lord, that you just be with our pastor, fill him with your power and spirit. I pray also, Lord, that you would just continue to bless the work that's going on in the Virgin Islands. Lord, be with everybody that's out there and give them strength, and I pray, Lord, that you would just protect them. In Jesus' name, amen. All right, you may be seated, and turn in your songbooks to song 208. Song 208, we'll sing Grace Greater Than Our Sin. Song 208. Marvelous grace of our loving Lord, grace that exceeds our sin and our guilt. Yonder on Calvary's mount outpoured, there where the blood of the Lamb was spilt. Grace, grace, God's grace, grace that will pardon and cleanse within. Grace, grace, God's grace, grace that is greater than all our sin. Sin and despair like the sea waves cold threaten the soul with infinite loss. Grace that is greater, yes, grace untold points to the refuge, the mighty cross. Grace, grace, God's grace, grace that will pardon and cleanse within. Grace, grace, God's grace, grace that is greater than all our sin. Dark is the stain that we cannot hide. What can avail to wash it away? Look there in flowing a crimson tide, whiter than snow you may be today. Grace, grace, God's grace, grace that will pardon and cleanse within. Grace, grace, God's grace, grace that is greater than all our sin. Marvelous, infinite, matchless grace, freely bestowed on all who believe. You that are longing to see His face, will you this moment His grace receive? Grace, grace, God's grace, grace that will pardon and cleanse within. Grace, grace, God's grace, grace that is greater than all our sin. Amen. Welcome to Mountain Baptist Church on this Wednesday evening. Some announcements here. Just normal church services on there as far as the service times. Nothing's different there. So this Sunday everything should be business as usual if you will. So we'll have our soul winning time, our main soul winning time at 1 p.m. Obviously this week with the regional soul winning times that's kind of put on hold because our leaders are out of town for that. But we have been getting great reports though from the Virgin Islands, from St. Thomas. And I want to say what, it's 39 saved so far if I got my math right, 18 plus 21. But that's two days of soul winning. And so just some great results there. Just be in prayer for all the soul winners out there. And I can only imagine if we had more soul winners out there though. I mean what do we got, two groups? Four talkers. Four talkers. Yeah. So maybe four groups. Maybe. Or maybe three. So that's a lot of salvation with that small amount of groove that you got going there. I mean obviously we got some seasoned soul winners that are out there. I mean they know what they're doing. But at the same time that's a lot of salvations. So just be in prayer for them that that reception continues throughout the week. And so we're going to have to send some more people down to the Virgin Islands. Everybody's like ah. I may want to go to that, especially in February, you know. But just be in prayer for that. And everything's going well. It seems like down there besides maybe where they're eating. That's the only thing I've seen. They had to find some live chicken that they got to slay to get some food or something. But Colossians chapter 1 is our memory chapter for the month here. And just be, you know, let's keep chugging along through that. And then Song of Solomon 8, 7 is our memory verse for the week. And then we have the men's prayer meeting at the end of the month. That'll be here before we know it. What's today, the 16th? So we're halfway through February here. So, and then birthdays where I got that. Pregnancy is be in prayer for all the ladies on the pregnancy list here. And be in prayer for all the ladies that have newborns and all that. But be in prayer for these that are due coming up here in the spring and in the summer. I don't think there's anything else as far as announcements to be really made. I can't think of anything on top of my head right now. So I think that's about all I got for announcements. We are continuing our study through the book of Exodus. Is someone reading tonight Exodus 6? Brother Anthony is going to be reading Exodus 6. So we'll be, Brother Dave will sing one more song. And then Brother Anthony will read chapter 6 for us. And we'll get into the Bible study. All right, take your song books and turn to song 223. 223. Song 223, Springs of Living Water. Song 223. I thirsted in the barren land of sin and shame And nothing satisfying there I found But to the blessed cross of Christ one day I came Where springs of living water did abound Drinking at the springs of living water Happy now am I, my soul is satisfied Drinking at the springs of living water O wonderful and bountiful supply O how sweet the living water from the hills of God It makes me glad and happy all the way Now glory, grace, and blessing mark the path I've trod I'm shouting hallelujah every day Drinking at the springs of living water Happy now am I, my soul is satisfied Drinking at the springs of living water O wonderful and bountiful supply O sinner, won't you come today to Calvary A fountain there is flowing deep and wide The Savior now invites you to the water free Where thirsting spirits can be satisfied Drinking at the springs of living water Happy now am I, my soul is satisfied Drinking at the springs of living water O wonderful and bountiful supply All right, take your Bibles and turn to Exodus chapter number 6. Exodus chapter number 6. We'll have Brother Anthony come and read that for us. Exodus chapter 6. The Bible reads, Then the Lord said unto Moses, Now shalt thou see what I will do to Pharaoh, for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land. And God spake unto Moses, and said unto him, I am the Lord. And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty. My name Jehovah was I not known to them, and I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage wherein they were strangers. And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage, and I have remembered my covenant. Wherefore say unto the children of Israel, I am the Lord, and I will bring you from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments. And I will take you to me for a people, and I will be to you a God, and ye shall know that I am the Lord your God, which bringeth you out from under the burdens of the Egyptians. And I will bring you into the land concerning the which I did swear to give to Abraham, to Isaac, and to Jacob, and I will give it to you for I am the Lord, and Moses spake so unto the children of Israel, but they hearken not unto Moses for anguish of spirit, and for cruel bondage. And the Lord spake unto Moses, saying, Go in, speak unto Pharaoh king of Egypt, and he let the children of Israel go out of his hand. And Moses spake before the Lord, saying, Behold, the children of Israel have not hearkened unto me. How then shall Pharaoh hear me, who am of uncircumcised lips? And the Lord spake unto Moses, and unto Aaron, and gave them a charge unto the children of Israel, and unto Pharaoh king of Egypt, to bring the children of Israel out of the land of Egypt. These be the heads of their father's houses, the sons of Reuben the firstborn of Israel, Hanuk, and Palo, Hezron, and Carmi. These be the families of Reuben, and the sons of Simeon, Jamuel, Jamon, and Jamon, and Ohad, and Jachin, and Zohar, and Shaul, the son of Canaanitish woman. These are the families of Simeon. And these are the names of the sons of Levi according to their generations, Gershon, and Kohath, and Merari. And the years of the life of Levi were in 130 and 7 years. The sons of Gershon, Libni, and Shimei, according to their families. And the sons of Kohath, Amram, and Izar, and Hebron, and Uziel. And the years of the life of Kohath were in 130 and 3 years. And the sons of Merari, Mahalai, and Mushai, these are the families of Levi according to their generations. And Amram took him, Jacobed, his father's sister to wife, as she bare him Aaron and Moses. And the years of the life of Amram, Amram were in 130 and 7 years. And the sons of Izar, Korah, and Napheg, and Zikrai, and the sons of Uziel, Mishael, and Elzaphan, and Zithrai. And Aaron took him Elisha, Elishaba, daughter of Ammon, Adab, sister of Nahashon, to wife, and she bare him Nadab, and Abihu, Eleazar, and Ithamar. And the sons of Korah, Aser, and Elkanah, and Abiasaph, these are the families of the Korahites. And Eleazar, Aaron's son, took to him one of the daughters of Putiel to wife, and she bare him Phinehas, these are the heads of the fathers of the Levites according to their families. These are that Aaron and Moses, to whom the Lord said, bring out the children of Israel from the land of Egypt according to their armies. These are they which spake to Pharaoh, king of Egypt, to bring out the children of Israel from Egypt. These are that Moses and Aaron. And it came to pass on the day when the Lord spake unto Moses in the land of Egypt, that the Lord spake unto Moses, saying, I am the Lord, and speak thou unto Pharaoh, king of Egypt, all that I say unto thee. And Moses said before the Lord, behold, I am of uncircumcised lips, and how shall Pharaoh harken unto me? Let's pray. Lord, thank you for this night that we can gather and continue the study of Exodus. I pray God should be with Pastor Robinson. Fill in with your spirit and help us all to learn. In Jesus' name I pray. Amen. Amen. So you're there in Exodus chapter 6, and we are continuing our study through the book of Exodus, and we haven't got to the plagues yet. Actually, that'll be starting up in the next chapter here. But if you remember in chapter 5, we left off kind of a somber note, if you will, meaning all of Israel is basically stating that they're doomed, and Moses is really coming to the Lord too, like stating, even if you look at the last verse there, or last couple of verses, it says, And Moses returned unto the Lord, and said, Lord, wherefore hast thou so evil and entreated this people? Why is it that thou hast sent me? For since I came to Pharaoh to speak in thy name, he hath done evil to this people, and neither hast thou delivered thy people at all. So if you remember, they go up to Pharaoh and basically tells him the word of the Lord. He doesn't do any miracles, doesn't do any signs or anything like that that it states, and then Pharaoh just makes their bondage even harder. And so that's kind of that sombering chapter that things got worse before they're going to get better. And then in chapter 6 here, God is reassuring that he's going to deliver them, but then there's something that's given here as far as the name of the Lord. So a new name is given, if you will, that they had not known yet until this point, and that is Jehovah. So the name of Jehovah is in this chapter. And so let's read the first three verses here. It says in verse 1, Then the Lord said unto Moses, Now shalt thou see what I will do to Pharaoh, for with a strong hand shall he let them go, and with a strong hand shall he deliver them out of his land. And God spake unto Moses and said unto him, I am the Lord, and I appeared unto Abraham, unto Isaac, and unto Jacob by the name of God Almighty. But by my name Jehovah was I not known to them. So we see Jehovah mentioned here, and he's basically stating that pretty much up to this point, he's been known as God Almighty, and you'll see that if you go through Genesis where God Almighty mentioned, actually it's interesting because in Revelation that name God Almighty is actually used more in Revelation than anywhere else in the Bible. But you'll see God Almighty used in Genesis, you'll see it mentioned right here in Exodus, and then it's like Revelation that that term, or that name God Almighty. Now you'll see the Almighty and obviously God mentioned in other places, but that phrase God Almighty is not mentioned that many times in the Bible, and it's interesting that in Revelation it's used a lot. But that being said, the name Jehovah, like if you saw it in the King James Bible, it shows up four times in the Old Testament. So you'll see here it's mentioned, and then there's three other places that it's mentioned, but there's actually seven times, if you will, because there's three places where Jehovah is within a word. So in Genesis 22 actually, there's Jehovah Jireh, so Abraham makes an altar and calls it Jehovah Jireh, and then there's another place where it's Jehovah Nissi, and that's actually in Exodus, but then there's Jehovah Shalom, so you can probably guess what that means. But I believe that's in Judges, and then there's one other place actually where it's kind of a shortened version of Jehovah, which is Jah, and that's in Psalm 82 I believe, or Psalm 68, I'm sorry, Psalm 82 is different. That might actually be the place where Jehovah is mentioned another time, it's in Psalms. But anyway, that being said, is that Jah, and that's J-A-H, where that's mentioned. Now you say, that's interesting that his name's Jah, but if you think about the word Hallelujah, now in the New Testament it's Hallelujah, but Hallelujah, you see that J-A-H at the end, it's talking about praise the Lord, that's what that term means is the praise the Lord. And so that little ending there, you think of even the name Elijah, Eli, Jah, and sometimes you'll see that Jah, if you will, at the end of a name or even at the end of a word. So anyway, that being said, is that this name Jehovah, that word is called the tetragrammaton. So for all those that are wanting to get into Hebrew and other languages, the reason it's called a tetragrammaton is because it's four letters. In Hebrew you don't have any vowels, so that's why I don't really care to learn it, because it's hard. Meaning this is that it's all consonants. So if you saw this word, it would be four consonants. So that's why they call it the tetragrammaton. And the reason I say this is because actually in the Old Testament this word is used I believe thousands of times. The Lord. All caps Lord. So you probably see in your King James Bible you see all caps Lord. But sometimes you'll actually see all caps God. It'd be like Lord God and then the all caps God is that tetragrammaton, if you will. Now, I kind of want to talk about this name and talk about the King James Bible here, because the King James Bible is right and to use Lord in all these places. I don't believe that it needs to be changed to all Jehovah, because that's what the Jehovah Witnesses would say to you. It's like, well, I should say Jehovah everywhere. I'm going to give you some reasonings on why it's translated as Lord in the Old Testament most of the time. There's actually only four places where it pops up as Jehovah besides those three places that I mentioned where it's kind of within a word and it's the name of a place or an altar or something like that. And if you looked at those places it'd be like the Lord Jehovah, so it wouldn't make sense to be like the Lord, the Lord, you know. So it makes sense that it's actually putting the name Jehovah there instead of the Lord. Now, go to Psalm 110 and I want to prove to you, I want to show you how you can prove, because let's say someone asks you this question, you know, why isn't it shown as Jehovah in all these places where it has its capital? Why did they choose to make it Lord and to write Lord there instead of Jehovah? First of all, you know, the history on it is the fact that they didn't even know how to pronounce it, because they stopped pronouncing it so many times and all this stuff, so they didn't even know how to pronounce it. Now I'll say this, whether that's true back in Jesus day, that's skeptical, but here's the thing, Hebrew became a dead language, okay, and really when you get to the reconstructed Hebrew language in the 1800s, no one really knows exactly if that's how it was pronounced back then, right? It's kind of like the people that are like, well, you know, we know how they had this reconstruction of the Greek language and pronunciation, right? The Erasmian, you know, that sounds nothing like Greek speakers, but they'll say, well, you know, that's how it sounded back then. Okay, where was your tape recorder to figure that one out? Okay, so in the end, what I'm going to say here is that I don't believe pronunciation is crucial for God's word to remain preserved and all this stuff, because if you're like, oh, there wasn't a J in this language, there wasn't that, so, you know, how can you use this or that? Listen, languages are different, and whatever language you're speaking, you know, the name of Jesus, you know, that's the name in which you need to be saved, and, you know, that's another sermon for another day when it comes to languages, but I want to show you something here, is that, okay, well, why did the King James translators translate all these passages in the Old Testament, all these, the same word that's used here for Jehovah, as Lord, okay? Well, the reason why, let me show you, I'm going to show you some verses here, first of all, where it shows this all-caps Lord in Psalm 110, and these are going to be passages or verses that are going to be quoted in the New Testament. So in Psalm 110 and verse 1, it says, the Lord said unto my Lord, sit thou on my right hand, sit thou at my right hand, until I make thine enemies thy footstool. Okay, so what do you see there in verse 1? You see the Lord, all-caps Lord, said unto my Lord, and that is not all-caps, okay? So it's clearly talking about Jehovah right there with the all-caps Lord, but in verse 4 there, I want to show you this one as well, because this one actually is also quoted in the New Testament. Psalm 110 and verse 4 says, the Lord has sworn and will not repent, thou art a priest forever after you order Melchizedek. So there you see the all-caps Lord there. Now, you don't need to know Hebrew or anything like that to understand what I'm about to show you here, okay? Go to Matthew chapter 22. Matthew chapter 22. Matthew chapter 22. And here's the thing, I don't believe capitalizations are inspired, okay? Meaning that, or preserved, if you will. I'm not against capitalizations, okay? I think that's good. I think it's proper to put capital letters on, like, names and all this other stuff. But, you know, the original Greek manuscripts were all in uppercase, and then, you know, the minuscule text that we have, you know, that basically where the text of Perseptus was pulled from, those were all lowercase, they're called the minuscule text for a reason. You know, I don't get caught up in this idea, like, well, it's all caps Lord here, or whatever the case may be here. I think that the King James translators put it that way, or the way they printed it, to kind of show you that. But when it says spirit and capital letters in one place, and then you look at another King James Bible, and spirit isn't capitalized, don't throw out that Bible. It's perfectly fine. Don't get caught up on that type of stuff. But when it comes to this right here, in Matthew chapter 22, Jesus is going to bring up this passage, okay? Notice what it says in verse 41. It says, while the Pharisees were gathered together, Jesus asked them, saying, What think ye of Christ? Whose son is he? They say unto him, The son of David. He saith unto them, How then doth David and spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son? Now the reason I say don't get caught up on these because the word Jehovah is never in the Greek New Testament, okay? Actually, if you were to read this in the Greek New Testament, it would be the same word for Lord for both those Lords, okay? So when it says the Lord said unto my Lord, it's the same word. Now this isn't one isolated spot, okay? You know, this same passage, so that's Jesus stating this, okay? When he says the word for Jehovah, he says Lord, okay? Now you say, well, you know, that's your interpretation. No, that's just what it is. If you don't agree with that, then you're saying that the Greek text is wrong. Now you've got a bigger problem, right? I'm not even talking about the King James Bible. I'm talking about the fact that you're saying the underlying text is wrong. If you're saying that that should say Jehovah or something like that in the Greek text. But go to Acts chapter 2 and verse 34. So we see that Jesus is saying for when he's quoting the Old Testament where it would say the word for Jehovah, he says Lord, all right? Peter, when he's preaching in Acts chapter 2, Acts chapter 2 and verse 34, it says for David is not ascended into the heavens, but he saith himself, the Lord said unto my Lord, sit thou on my right hand until I make thy foes thy footstool. Guess what? Same thing. So Jesus says Lord when he's quoting where it would say Jehovah. You have Peter saying Lord, the same Lord, you know, that you would use anywhere else, where in the place where it would say Jehovah. And then Hebrews chapter 7 is actually going to be quoting that other verse in Psalm 110 talking about the Lord has sworn and will not repent. I may be a high priest after the order of Melchizedek forever. And in verse 21 here, so Hebrews chapter 7 verse 21, it says for those priests were made without an oath, but this with an oath, by him that said unto him, the Lord swear and will not repent, thou art a priest forever after your order of Melchizedek. Now, I don't know, when you're looking at your King James Bibles, obviously that in the Greek New Testament just says the same word for Lord, okay? It doesn't use Jehovah. But in the Old Testament, it would use the term, the word for Jehovah, okay? Now, when you look at your King James Bibles, and you may be different than me, but when I look at Matthew 22 and I look at Acts 2, both places, it capitalizes the Lord, like it's all caps. When you go to Hebrews 7, it's not. Now, yours may be different. Maybe it's all caps than yours. Here's the thing, I don't believe the capitalization matters here. I'm stating a fact here is that when the King James translators chose to put Lord for Jehovah, they were following suit with Jesus, with Peter, and with Paul. Now, you could argue that Hebrews wasn't written by Paul. I believe it was. But whoever wrote Hebrews, not Paul, that's not a book, but you have three different writers here, and obviously they're all under the inspiration of the Holy Ghost. You know what that means? The Holy Ghost is saying that Jehovah is equivalent to Lord. Now, let's go a step further with this. Now, let's dig a little deeper here. You remember in Exodus 6, in verse 3, it says, And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty. But by my name Jehovah was I not known to them. Okay. Well, let's take that literally. They didn't know the name of Jehovah. Now, here's something that's interesting. In Genesis, that name, that tetragrammaton, is used a lot. Now, one that tells you that Genesis was written in the time of Moses. Okay. That makes sense, meaning Genesis is basically written at the time of Moses, so you have narrators saying, Lord, Lord, Lord, you know, that tetragrammaton for Jehovah, and it's going down the line. Here's what's interesting about this, is the fact that characters in Genesis will say Lord, and it's written with the tetragrammaton. So, you have a choice here, and this is what Jehovah witnesses would be like, See, you know, they knew the name of Jehovah before Exodus chapter 6. Now, let's not turn the Bible on its head here. Okay. Do you believe God when he says that they did not know him by the name of Jehovah? Okay. I happen to believe that. So, you say, well, what's going on here? Well, this name Jehovah, when Genesis is being written, where they said Lord for God, it's being put in as Jehovah when it's being written. So, in the New Testament, it's substituting Jehovah with Lord. In the Old Testament, it's substituting Lord with Jehovah. Does that make sense? Because you're kind of going back to where Jehovah was mentioned, and then you're going forward where Jehovah is not being used as far as the word, right? So, it's actually validating it in both directions, if you will, that Lord is a proper interpretation for that tetragrammaton. Does that make sense? If you take Exodus chapter 6 as fact that they did not know the name of Jehovah, and let me give you an example of this. Now, first of all, look at Exodus chapter 3 and verse 15. Say, why are you bringing this up? Well, first of all, I want to be able to stop the mouths of the gainsayers. So, when the Jehovah Witnesses come up to you and be like, well, see, it's used here. You have Abraham saying the tetragrammaton. But you know what I see in English? I see the Lord. I don't see him saying Jehovah, you know, like as far as that goes. Now, it'll say the place was called something, you know, but when you understand that Jehovah and Lord are used interchangeably, basically if you're writing, if he said Lord and then they wrote down Jehovah, then, you know, it's the same thing. And we know from the New Testament that that's true. Does that make sense? Like if you're quoting the Old Testament and you put Lord instead Jehovah where Jehovah was used, it has to be the same or something's wrong, right? Or Jesus misquoted it or Peter misquoted it or Paul misquoted it and that's definitely not true. So, you know, we're using the Bible to basically define what Jehovah means and how it's used. Okay. Exodus chapter 3, Exodus chapter 3 and verse 15, it says, God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The Lord God of your fathers. Now, that's all caps Lord that's being used here to talk to Moses. The God of Abraham, the God of Isaac and the God of Jacob has sent me unto you. This is my name forever and this is my memorial unto all generations. So that's being used even back before they knew that name, meaning that in Genesis when he's recapping all this history about what happened before he got to Exodus, that that name is being brought up because that was his name already. See, it's not like he just gave himself that name, you know, in Exodus, you know, with Moses. And it's just like, oh, by the way, I got a new name that I'm starting to call myself. It's just saying they didn't know it. Does that make sense? They didn't know that was his name. Now, let me give you an example here. Genesis chapter 22. Genesis chapter 22 and verse 14. This is a place where Jehovah is within a word, okay? And it says in verse 14, it says, And Abraham called the name of that place Jehovah-jireh, as it is said to this day, So basically, a lot of times when it'll say these words, it'll give you the definition of what it's saying, okay? As it is said to this day, in the mouth of the Lord it shall be seen. So what I believe is going on here is that he named it a place called, like, basically, the Lord shall be seen in this mouth, you know, something like that. And when Moses is coming back and writing this, he's inserting Jehovah for Lord. And same place with all these places where it'd be, basically, you'll see a place where Abraham, and I'm not going to show it to you for sake of time, where Abraham literally says, the Lord, right? And he's speaking about the Lord, and it's that tetragrammaton in Exodus chapter 6 where it's saying, I was not known by Abraham, Isaac, or Jacob by this name, okay? But it shows you that Genesis was written after them, but it also shows you that, you know, when Abraham says Lord, you know one way you could write that? Jehovah. Does that make sense? That that word is equivalent? So it's not that Moses, I'm not saying Moses changed what Abraham said, okay? It's just the fact that when you put Jehovah, you know what that means? That's God. There's other places where there's Lord, but it doesn't mean, you know, like when Sarah says, shall my Lord, you know, and I have a child, you know, basically she's laughing with herself, and she's calling Abraham Lord, that's not, she's not calling him Jehovah. Does that make sense? So there's a difference between the Lord and a Lord over something, or, you know, someone saying my Lord to somebody. So it's an equivalent going both back to Genesis and in the New Testament as Lord. So it does, it makes perfect sense that the King James Bible uses Lord in all these places. Because let me ask you a question, would it make sense, would it make sense for us to put, you know, like Abraham calling him Jehovah all these different times, you know, right? Or, you know, Isaac or Jacob calling him Lord, or calling him Jehovah, and then you get to Exodus and it's like, well, he wasn't known by Jehovah, like what? It's just the fact that he was calling him Lord, and if you're reading through there, you would know that he's meaning like the Lord. And then when you get to Exodus, that's his name, which is Jehovah. So hopefully I didn't go like way over to anybody's head or anything like that, but you know what, the New Testament validates that the word Lord, where you would have Jehovah, is validated by Jesus and by the apostles. And I'm just showing you some of the places where it's quoted, where that all caps Lord is quoted in the New Testament. And obviously you've got to take my word for it, that it's in Greek and it's all the same word, okay, unless you want to look it up for yourself. But that's the way it is, unless you want to say that the Greek New Testament is wrong. Okay, you want to be a ruckmanite and you want to say that, well, it actually should say Jehovah there. It should say Jehovah and then kyrios for Lord, and we should, you know, there's a Greek New Testament out there that says it. No, there's no Greek New Testament out there that does that. And so you know what that tells me? Is that, you know what Jehovah means? Lord. You know what the translators did? They followed suit with the New Testament, with the New Testament authors, if you will. And you know, I think it makes perfect sense. So there's nothing wrong with the King James Bible. I actually like it that way. I think it makes sense that way. I think that that's the way it should be done, exactly the way that they did it. So anyway, that being said, you know, don't, you know, don't think that, well, we need to change all those all caps Lords of Jehovah. No, I don't think that makes sense to do. I think that the way it is right now makes perfect sense, and where we have Jehovah sprinkled in there I think makes sense, right? Because it would be kind of like this. Look up all the places where it says Jehovah, where it uses the name Jehovah, and try to insert Lord in those places, okay? It wouldn't really make a lot of, it wouldn't make this big distinction because like I said in one place it would be like the Lord Jehovah, and you're like, the Lord, the Lord? You know, it wouldn't make sense. Here it would be like, well, I wasn't known by the Lord, yet you see the Lord mentioned everywhere about the Lord God and like all these different things. But when you understand that that word for the Lord is a specific name or a specific word, then it helps you understand it. Now, let's keep going here. Another side note with this, you know, which I preached on before, is that I do believe that the name of Jesus does have Jehovah built into it, okay? And that's another side note for another day as far as how Joshua's name, well, it's changed from Hoshia to Jehoshua, and it's also Joshua or Jeshua, and that's in the New Testament there's two places where Jesus, the name Jesus is used for the name of Joshua. I'm talking about Joshua, the son of Nun, and how he brought them into the land and all that. And so, you know, in the New Testament, Jesus is the, it's kind of like the, you know, Elijah, Elias, it's the Joshua Jesus. You know, that's kind of the equivalent, if you will, there. But I believe it's a combination of two names where Jehovah is a part of that. So in the New Testament, you know, Jehovah is, you know, a name that hasn't gone away, but it's being put together with the name that's above every name. Jesus is the name above every name, okay? God has many names, you know, and throughout the Bible, He says His name is jealous, you know? You know, He's got a lot of names, but you know what? Right now, Jesus is the name above every name. So don't let anybody be like, well, you know, we need to put Jehovah above that, you know? Jehovah is more than that. No, Jesus is above that. And actually, you know, I personally believe that, you know, it has Jehovah within that name anyway. So, you know, I'm going to say Jesus, I'm not going to be like, oh, praise Jehovah all the time. And obviously Jehovah, here's the thing, with Jehovah, that could be talking about the Father, that could be talking about the Son, or that could be talking about the Holy Ghost. Or it could be talking about all of them at once, okay? It's kind of like the term God. If I said God, I could be talking about the Son, I could be talking about the Father, I could be talking about all three at once, okay? And Jehovah is the same way. So when you see the Lord mentioned, sometimes when it's being quoted, it's talking about the Father, and sometimes it's talking about the Son, sometimes it's talking about the Holy Ghost. And so, anyway, I kind of want to get off that. But the name Jehovah, that's kind of a hot topic, you know? Whether you're combating Jehovah witnesses and the fact that, you know, they will say, well, you know, that's the name that should be used to talk about God all the time, I'm not against the name Jehovah. I don't believe, like, Jehovah is just, like, stricken from, like, God's names, okay? I believe that's still a name for God. But Jesus is the name above every name. So, you know what? I'm going to say Jesus. And I'll say Jehovah when Jehovah is brought up or, if it makes sense, to be talking about that name Jehovah. Obviously, I'm preaching about Jehovah tonight. I'm not against that name. But at the same time, if it was that important that that name was preserved, then it would have been preserved in the New Testament. That name is not mentioned once in the New Testament, okay? So why would we get hung up on that and be, like, well, you know, we need to make sure we're pronouncing that right. It's Yeshua, you know, or it's Yahweh. You know, it's, like, all these things, like, you don't know how it's pronounced. They don't know how it's pronounced. Hebrew-speaking people in Israel don't know how it's pronounced. And so you're all guessing anyway. Second of all, it's never mentioned in the New Testament. So would I really be worried about that right now? So anyway, going off from that, go back to Exodus 6 and verse 4. Anyway, I hope that made sense. Hopefully I didn't confuse you on that. If anything, just know that the New Testament, the writers of the New Testament wrote Lord when they penned down the New Testament where it would have been Jehovah. That's why the King James translators, they followed suit with them, okay? Now, Exodus 6 and verse 4, it says, And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers. And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage, and I have remembered my covenant. So this is the covenant that he had with Abraham, Isaac, and Jacob. So if you remember, he made a covenant with Abraham. He confirmed it with Jacob, and obviously he also gave it to Isaac as well. But it basically goes down the line as far as this covenant of the land that's given there. Now, it was given to Abraham and to the seed, and that seed is Christ. So obviously, ultimately, that promise was to Christ, okay? And all that are Abraham's seed, all that are Christ's are Abraham's seed, and you know, Galatians chapter 3, okay? But that being said is that physically speaking, you know, he's going to give this land to their descendants at this time. And over here it says that their pilgrims, that Abraham, Isaac, and Jacob were pilgrims, or they were in the land of their pilgrimage, and they were strangers. And that's exactly what it says in Hebrew chapter 11. Go to Hebrew chapter 11, dealing with Abraham, Isaac, and Jacob, and the fact that they were strangers and pilgrims, and they never received that land, right? They died way before that ever happened. I mean, God told Abraham that they were going to evil and treat, you know, them for 400 years. He knew that he wasn't going to see that land if that had to happen first. So, but that being said is that Abraham, Isaac, and Jacob, they didn't actually receive it as far as that physical land, but in verse 13 it says, These all died in faith, and if you look back at the passage, you'll be dealing with Abraham, Isaac, and Jacob, but these all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. Sound familiar? So he's basically stating that, you know what, he's going to give this covenant unto the children of Israel that he promised Abraham, Isaac, and Jacob, who confessed that they were strangers and pilgrims, you know, in this strange land. It says in verse 14 there, it says, For they that say such things declare plainly that they seek a country. Now this isn't a physical country that they're seeking. It says, And truly if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. So they're talking about the fact that they came out of Ur of the Chaldees, and they could have gone back to their country if they would have been mindful of that. But it says, But now they desire a better country, that is, in heavenly, wherefore God is not ashamed to be called their God, for he hath prepared for them a city. And so ultimately, Abraham, Isaac, and Jacob, you know, you could read through Genesis, and you read through Exodus, and you could think that this is all, that their motives are all about physical things, but you know what the Bible's teaching is that Abraham, Isaac, and Jacob, their mindset was toward heaven. Their mindset was toward, you know, things that are eternal and that they were just strangers and pilgrims in a strange land. And just as much as they were, they didn't own anything, they were in those lands, but they didn't really own anything, the only thing that Abraham owned was that one burying place that he buried his wife, and then, you know, that whole story there. But that being said is that, you know what, nothing was given to them by God when they were physically here on the earth, but that doesn't mean that they didn't get, you know, the promises that are coming to them. Because that physical land over there, that's all going to be burnt with fervent heat, that's all going to be changed, right, I mean, new heaven, new earth. In the end, I mean, that's all going to be done away with. So when we're talking about these promises, we're not talking about these physical promises that we're latching onto. It's more like that's the temporal promise that's being fulfilled here, but really the ultimate promise of the land and, you know, all that, that God is promising to Abraham and to his seed, we're talking about heavenly things. We're talking about a heavenly city, a heavenly country that is flowing with milk and honey. You know, that's what is the ultimate goal because, you know what, if we live three score in ten years or, you know, if God will, four score years old, you know, if we live 100 years twice told, you know, what's that in the, you know, in the eternity when it comes to, and you were in this land flowing with milk and honey, it's like, well, you were only there for how many years? Now it's gone. But when you're seeking eternal things, that's for all eternity, that's forever, that's never going to end, okay? So I just want to point that out that, you know what, He's fulfilling this covenant that He made with them even though they're all dead. Now, obviously He says that He's not the God of the dead but of the living. They're obviously alive, but physically speaking, they're all dead, okay? They're not alive at this point to receive this promise. But going back to Exodus 6 and verse 6, I want you to see something here. He keeps saying, I am the Lord, I am the Lord. And it says this like three times in this passage. And obviously this is just after He got done saying, I am Jehovah, right? That's the name that you have not known Me by. And He's making a point here, I am the Lord and I'm going to do this. I am the Lord and this is going to come to pass. I am the Lord and He's making a big point here that He's going to deliver them from the Egyptians. Verse 6 here says, Wherefore say unto the children of Israel, I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm and with great judgments. And I will take you to Me for a people, and I will be to you a God, and you shall know that I am the Lord your God, which bringeth you out from under the burdens of the Egyptians. And I will bring you in unto the land concerning the which I did swear to give to Abraham, to Isaac, and to Jacob, and I will give it you for an heritage, I am the Lord. So He keeps saying, I am the Lord, I am the Lord, I'm going to do this, I am the Lord. And when I think about this, obviously you have the fact that He actually did this. I mean we know the end of the story. We're not going into accidents like, wow, I wonder if they're going to make it out. Right now it doesn't look too good. We all know that they get out. We all know that there's going to be miraculous plagues that are going to be put on Egypt. We know the parting of the Red Sea. We know that they're going to wander in the wilderness for 40 years because they didn't believe, and then they're going to eventually get in. Joshua's going to bring them in. They're going to be in the land, and then they're going to go in and out of God's fellowship for like 400 and some years. We know the story. But when it comes to them being taken out of Egypt and being delivered out of Egypt, what you have to understand is that everything that's being said here can be applied in a spiritual manner because we could look at this and be like, well, how does this apply to us? I mean, we're not back then. This is a story that happened back then. What's it matter to us? Because all this stuff does have a spiritual aspect to it. Go to Deuteronomy chapter 4. You don't have to even go to the New Testament to see that. A lot of times you go to the New Testament, it's like, okay, these things were written for our admonition, for our example. Here's why this happened. I mean, you think about the law where it's going to get into the fact of muzzle not the ox, it treads out the corn, and Paul's stating, was this written for the ox? Did God write this because he really cared that much for the ox? He's like, no, it was altogether written for our sakes. So there's a lot that you'll see in Exodus or in the examples that are written for more of just a human aspect or a spiritual aspect that we need to learn something. But you don't even have to go to the New Testament for this because notice what it says in Deuteronomy chapter 4 and verse 20. Deuteronomy chapter 4 and verse 20. But the Lord hath taken you and brought you forth out of the iron furnace, even out of Egypt, to be unto him a people of inheritance as you are this day. So even in Deuteronomy, it's likening Egypt to an iron furnace. Can you think about what the Bible calls a burning fiery furnace, right? The furnace of iron, right? It's hell, right? Now, obviously when we get to the Passover, you can see how that would apply, right? And how the blood, and he passed over them and they were the next, you know, that evening or that night, you know, they're leaving Egypt, okay? But that being said is that the thing that I notice here in this passage is how God's the one that's doing it, okay? The Hebrews are not delivering themselves at all. I mean, you look at Exodus chapter 6 again in verse 6. It says, Wherefore say unto the children of Israel, I am the Lord, I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm and with great judgments, and I will take you to be for a people, and I will be to you a God, and ye shall know that I am the Lord your God, which bringeth you out from under the burdens of the Egyptians, and I will bring you in unto the land concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob, and I will give it you for an heritage. I am the Lord. Do you see anywhere where it's like, you need to do this, okay? No, it's the Lord that's redeeming us. The Lord is doing it all. He did it all, and we don't do anything, okay? It's by faith and not by works at all, okay? But look at, I think of this verse right here. Go to Hosea chapter 13, Hosea chapter 13. Now, truly, God did do it all to get Him physically out of Egypt and physically into the Promised Land. Does that make sense? That is true. Like, on the surface, what He said He was going to do about delivering them out of Egypt and doing all these things to take them into the Promised Land, He did it. But on a spiritual aspect, He did this for every single person that put their faith in Him for salvation. And notice what it says in Hosea chapter 13 and verse 14. It says, I will ransom them from the power of the grape. I will redeem them from death. O death, I will be thy plagues. O grape, I will be thy destruction. Repentance shall be hid from mine eyes. Why? Because the gifts and calling of God are without repentance. That's why. And you know what? This verse just kind of goes perfectly with Exodus and how He delivered them out of the iron furnace, which is Egypt. And the fact is that it says, I am going to do this. I'm going to redeem you. I'm the one that's taking you out. I'm the one that's bringing you into the Promised Land. It's God that did it. You know, and Jesus, when He died on the cross and took all our sins on Him and died and was buried, rose again the third day, that was all God. That was Him. You know what they were doing while He was in the grave? Resting. Because they were on Sabbath days when that happened. Now, they should have been resting anyway, right? Obviously, I'm sure there were people that weren't obeying that commandment, but the commandment was that they don't do anything. They don't pick up sticks. They don't do anything while God does it all. And that's salvation, my friends. That's exactly how you get saved. Here's another verse for you dealing with the fact of, obviously, when you're dealing with Him delivering them out of Egypt, He's delivering them from their bondage. Now, I won't go ad nauseam with this, but obviously you can think of the bondage of sin and obviously when you get saved, you know, that's, spiritually speaking, completely taken away. But in Galatians chapter 4 and verse 3 here it says, Even so we, when we were children, were in bondage under the elements of the world. But when the fullness of the time was come, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons. When we got saved, that bondage was broken. You know, that was completely taken away. We were dead in trespasses and sins, but then we were quickened by the blood of Jesus Christ, by the Spirit. And, you know, this passage here, it just, you know, when I read this passage, I just keep seeing, don't you see that? Where God's saying, I'm doing this, I'm doing this, I'm doing this, and that applies to salvation for sure. Now obviously that would apply physically to salvation there, right? On the surface, he physically saved them out of Egypt by a mighty hand. And it's talking about the fact that, you know, his arm is bringing it, and I know we went through this through Isaiah, but how many times did it say my own arm had to bring salvation? Right? You know, who hath believed our report, and to whom is the arm of the Lord revealed? You know what passage that's from? Isaiah 53. And he's saying that he looked to see if anyone would make intercession, but there was none, so his own arm brought salvation. And that is Jesus the mediator, he's the intercessor for the transgressors, and he did it. The Lord did it. He's the one to deliver us from the iron furnace, not our own works, not our own self. That is salvation, both physically for them, but also it represents that spiritual salvation that has to be that way, okay? So Exodus 6 and verse 9, notice what it says here. So basically God's saying, you know, tell Israel, tell the children of Israel, I'm going to do this, I'm going to redeem you, I'm going to keep my covenant, I'm going to do this, right? Now remember when he first went into Goshen or he went into Egypt, right? And they believed him, right? He showed them those signs, he showed the children of Israel those signs that God told them to show them, and they're just like, yeah, we believe that, let's do this, right? And then Aaron and Moses go up to Pharaoh and it doesn't work out very well for them, right? Well now they're in despair, and God's saying, go to them and tell them I'm going to do this, I'm going to deliver them. Notice what their response is in verse 9. It says, and Moses spake so unto the children of Israel, but they hearken not unto Moses for anguish of spirit and for cruel bondage. See how the morale has changed, right? When he first came into town, he showed them those miracles, and they're just like, yeah, that's great, praising the Lord, worshipping the Lord. Then things got worse, and then God's saying, hey, I'm going to do it. I'm going to deliver you. And then they're just like, nah, they don't hearken unto it. Now, go back to Exodus chapter 3 and verse 18. Remember how I was talking about what God's original plan was, but then what actually happens? Meaning this is that God had a purpose for Moses to be the one that spoke. I believe that to be true. I believe that God wanted Moses to be the speaker, but then Moses kept fighting it, and God was angry, okay? His anger was kindled with him, and he says, is Aaron your brother, not a good speaker? He just got angry with him and said, you know what, just use Aaron. But that's not what God wanted from the beginning, and actually from the beginning, I believe it wasn't supposed to just be Aaron to Moses that went up to Pharaoh. I believe actually the elders of Israel were supposed to go with him, okay? Notice what it says in Exodus 3 and verse 18. Obviously, we're at the burning bush here. It says, and they shall hearken to thy voice, and they shall come, and thou and the elders of Israel unto the king of Egypt, and you shall say unto him, the Lord God of the Hebrews hath met with us, and now let us go, we beseech thee, three days' journey into the wilderness, that we may sacrifice to the Lord our God. So at this point, they're done. They're kind of like checked out. They're in anguish of heart, spirit, and with the cruel bondage and everything that's on them. They're just like, they're checked out from it. So it's interesting how, you know, God has a plan, and I believe that, you know, he wanted those elders to step up and be the leaders that they should be. Is it any marvel that those same leaders end up dying in the wilderness? I mean, think about the fact that all these, besides Joshua and Caleb, everybody dies in the wilderness. No one makes it to the Promised Land. So when you see their attitude already, you know, like before they're delivered, now I can understand it on the human aspect, right, of how they'd be in despair and be like, this isn't going to work, you know, this isn't happening, it's just getting worse, and you can kind of see that. But then you see all these plagues that are put on Egypt, and you're not being touched. It's like completely dark over there, and it's like sunny, bright day over here that you would probably be like, ah, something's going on, you know. And then the Red Seas parted, and then you wonder how they don't believe after that, okay. But that being said is that that's that same group, and that God wanted to use that group. He wanted to bring that group into the Promised Land. I believe that was the course of action. I don't believe he wanted them to be in the wilderness for 40 years. But God obviously used that as a training tool for our admonition, right. You know, they sin, and God used that to teach us something, okay. Now, we haven't got to that part. Actually, in Exodus, we don't have that part yet. That's not until you get to Numbers. There's a lot going on here in Exodus chapter 6 and verse 10. Exodus chapter 6 and verse 10. Notice what Moses says here. It says, And the Lord spake unto Moses, saying, Go in, speak unto Pharaoh king of Egypt, that he let the children of Israel go out of his land. And Moses spake before the Lord, saying, Behold, the children of Israel have not hearkened unto me. How then shall Pharaoh hear me, who am of uncircumcised lips? And the Lord spake unto Moses and unto Aaron, and gave them a charge unto the children of Israel, and unto Pharaoh king of Egypt, to bring the children of Israel out of the land of Egypt. Now, go down to verse 28. I'm going to get into that genealogy last, but these two passages go together here. In verse 28 it says, And it came to pass on the day when the Lord spake unto Moses in the land of Egypt, that the Lord spake unto Moses, saying, I am the Lord, speak thou unto Pharaoh king of Egypt, all that I say unto thee. And Moses said before the Lord, Behold, I am of uncircumcised lips, how shall Pharaoh hearken unto me? So what is Moses saying here? He's basically saying, you know what, the children of Israel didn't listen to me. How in the world is Pharaoh going to listen to me? You know, how is he going to listen to me? And but then he's stating, like, I'm of uncircumcised lips. Okay. Now, to give a little light on what he means by that, what I think he means by that, go to Isaiah 6 and verse 5. Isaiah 6 and verse 5. I think basically what he's stating is unclean lips. When you think of uncircumcised, a lot of times in the Bible, when you use that phrase, obviously circumcision means to, like, basically rend something, right? But, you know, you think of, well, obviously the actual circumcision, but just other places, circumcised, you know, the circumcision of the heart, you know, like to separate two different things. But I believe in a lot of cases it's talking about uncircumcision meaning dealing with unbelievers or dealing with people that are heathen or sinners, right? I mean, you think about, like, that uncircumcised Philistine, right? You know, when Dave is calling, you know, like, what's this uncircumcised Philistine going to do? He's stating that because he's basically like that heathen, you know, that, you know, basically a person that's against God, you know, like, the idea is implying, like, kind of like an iniquity, if you will. And you think of, you also think of Peter when he's on the boat, right, when Jesus says, let down the net, and they're like, we've been doing this all night. Let down the net, and all these fish come in, and it's like breaking the net. And he's saying, you know, depart from me, Lord, I'm a simple man. You know, that kind of attitude I think is what's going on here with Moses is that it's like, I'm not able to do this. You know, I'm just like a simple person, you know, I don't have the ability to speak like I need to speak. Isaiah 6 and verse 5 here, this is obviously dealing with Isaiah, but this is where he sees the glory of the Lord, he sees the seraphims and all this, and verse 5, it says, Then said I, Woe is me, for I am undone, because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips, for mine eyes have seen the king, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar, and he laid it upon my mouth, and said, Lo, this hath touched thy lips, and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I, send me. So it's kind of like the same principle, like Moses is being sent to go speak unto Pharaoh, but he's saying, I'm of uncircumcised lips, how in the world can I do this? The idea here is that God can purge your speech to be what it needs to be. This goes into the New Testament, where it's stating if you were to be brought before magistrates and kings and governors, to take no thought what ye shall say, because for in that hour, it talks about the spirit of his Father, the Holy Ghost will teach you what to say. And this gets into the fact of, you know what, if you have the word of God dwelling richly in your heart, and you're memorizing the Bible, and you're reading the Bible on a daily basis, that if you're in that situation where you're before like some magistrate or before a king, God will bring to remembrance what needs to be said. And obviously you've got to trust in the Lord on that, and be prepared, obviously, spiritually for that. But at the same time, I believe these two passages are linked there, where Moses is saying, you know, I've got uncircumcised lips, how in the world can I do this? Isaiah's like, I've got unclean lips, you know, how in the world can I go do this? But just as much as that seraphim took a live coal from off the altar and purged his lips, he can do the same for any one of us. I believe he did it for Moses, he did it for Isaiah, and he can do it for any one of us if we put our trust in him to be our mouthpiece, if you will. We're a vessel, let him speak through you. Now, we're not Pentecostals here where we think he's actually like puppet-mastering our bodies and like moving our mouths for us, okay? What it comes down to is that, you know what, we have the Holy Ghost inside of us, and we can be filled with the Spirit, and he's not given the Spirit of fear, but of power and of love and of a sound mind, and that Spirit can bring to remembrance all things which Jesus said unto us, and he can in that hour give us what to say. And a prepared person and a prepared Christian that has the Word of Christ dwelling richly in their heart, God can use that, bring that out, and make your uncircumcised, unclean lips into a powerful order. But that's not by man, it's not fleshly, that's by God. And you know what, if he can do it with Moses and he can do it with Isaiah, he can do it with any one of us. Anybody that has the Spirit of God inside of them, God can use you and can purge your lips and proverbially circumcise your lips, right? Because he's saying they're uncircumcised. But now notice that going into Exodus 7 here, God kind of responds to this, right? And I just kind of want to show you the response of God to what Moses is stating about the fact that his lips are uncircumcised. In verse 1 it says, And the Lord said unto Moses, See, I have made thee a god to Pharaoh, and Aaron thy brother shall be thy prophet. Thou shalt speak all that I command thee, and Aaron thy brother shall speak unto Pharaoh, that he send the children of Israel out of his land. So remember he's saying that basically Moses will be in God's stead for Aaron and that idea. But he's also made Moses as if he's a god to Pharaoh. Basically Pharaoh's looking at Moses as if he's a god. Obviously Moses isn't a god, okay? But that's what God has basically put the impression on Pharaoh and I believe the Egyptians that Moses is basically like this god that's walking around and they're not going to touch him, they're not going to do anything to him, and they're going to like basically look at him in that manner. Kind of think of like how they would look at Daniel when he gave that dream and they're like, you know, he's got the spirit of the living gods inside of him, you know, right? And just other places in the Bible where people thought that just because they did something miraculous that they were like a god, right? So that being said is that God can use you, but notice that he's saying, Thou shalt speak all that I command thee. So Moses is not speaking of himself and it's not coming from him, it's the fact that God's saying this is what you're going to say, say this. You know how you have uncircumcised or how you have clean lips and you get rid of the uncircumcised lips and the unclean lips? Is you speak the word of God. Every word of God is pure. He's the shield of them that put their faith in him. And the idea is that the word of God on your lips, that's never unclean. That's never simple. That's wholesome. That's righteous. That's true. That's lovely altogether, if you will. 1 Peter 3 and verse 18, you don't have to turn there, but it says, But sanctify the Lord God in your hearts and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear. How are you going to have the word of God on your lips? Well, you've got to sanctify it in your heart first and then it can come out. Let your speech be all the way with grace, seasoned with salt, as you may know how you ought to answer every man. So you have to be prepared for that and God can use you. And then the last thing here is this genealogy. Now, I don't want to get too crazy and involved in this. I just want to point out some things. Now, when you get into genealogies in the Bible, it's there for a reason. It's not like, well, I've got to write this down. There's a reason. Now, one of the big reasons is because it says this is that Moses and Aaron. So it's kind of like apparently there could have been another Moses and Aaron and just in case you got confused about this, no, it's this Moses and Aaron. Here's the lineage that we're dealing with here. Now, it's interesting because this lineage kind of starts off with Reuben and then it gets down to Levi and then it doesn't talk about any of the other children of Israel because the whole point here is getting to Moses and that Levitical line, but it's showing you the firstborn going down the line. So it's in order here of Reuben, Simeon, Levi, and then Judah comes next and then you go down the line of the children of Israel, but it just kind of stops at Levi. And verse 14 says, these be the heads of the father's houses, the sons of Reuben, the firstborn of Israel, Hanak and Palu and Hezron and Carmi. These be the families of Reuben. And the sons of Simeon, Jemuel and Jamon and Hodad and Jachin and Zohar and Sheol, the son of the Canaanite-ish woman, these are the families of Simeon. So notice how it's just kind of like ran through those, right? It's kind of real like, let's dig into these families. Now go to 1 Chronicles if you want to go look at that. I'm not saying tonight, I'm just saying if you want to really dig into those lines there. But verse 16 says, and these are the names of the sons of Levi, according to the generations Gershon and Kohath and Merari, and the years of the life of Levi were in 130 and 7 years. Now, we've read through this already before. I just want to make some points here. Is that Levi had some sons, Gershon, Kohath and Merari. Now this is going to be important when you get into the office of what the Levites do. When you get into the priesthood, the priesthood is actually of Aaron, specifically. Meaning that it had to be Aaron and his descendants that were priests. And out of that you'd have a high priest within those priests, but no one else of the Levites could have been priests. But there's going to be offices as far as who takes down the tabernacle and puts it back up, who carries all the vessels out of the sanctuary, who's in charge of that. These are given to the Kohathites and the sons of Merari. It's given to the Levites. But the thing that you need to know is that in verse 18 it says, And the sons of Kohath, Amram and Ishar. Now Amram, it says in verse 20, And Amram took him Jochebed, his father's sister, to wipe, and she bare him Aaron and Moses. And the years of the life of Amram were in hundred and thirty and seven years. So Amram is of Kohath, right? And Amram is the one that's Moses' father. That's Aaron's father. Ishar is the next son that's mentioned about Kohath. Notice what it says in verse 21, And the sons of Ishar, Korah and Napheg and Zikrai. Does Korah sound familiar? The gainsaying of Korah, right? So the thing I want to point out here, and you can go down this whole genealogy and look at it, it's basically talking about the fact that this is that Moses and Aaron, but this is a good thing to come back to when you're looking at some other stories that are going to come up, dealing with Korah, Dathan, and Abiram, for example. Look at Numbers chapter 16. Numbers chapter 16, and this kind of all clicks when you see this and how that works out, but you have the gainsaying of Korah, right? So in Jude it says, Woe unto them, for they have gone in the way of Cain and ran greedily at the error of Balaam for reward, and perished in the gainsaying of Korah. So that gainsaying of Korah is what happens in Numbers chapter 16. That doesn't end well for them, but I want you to see here that the whole point that's basically stated here is that Korah is stating to Moses and Aaron that you take too much upon you. We're holy too, and we can do things too, and you're putting yourself up way too high, and what they're going to claim is basically we're of Kohath, we're of Kohath, just like you, right? But in verse 1 there it says, Now Korah the son of Ishar, the son of Kohath, the son of Levi, and Dathan and Abiram the sons of Eliab, and An and the son of Peleth, the sons of Reuben took men, and going down the line in verse 3 it says, Ye take too much upon you, and basically accusing Moses. This is where Moses, obviously he goes to the Lord and the Lord tells him what to do here, but he's basically saying, he rebuts to them and says, Ye take too much upon you, ye sons of Levi. That's his response to them, right? So when you understand here that they are sons of Levi, and they're actually of the tribe of Kohath, right? They're of that line of Kohath which Moses and Aaron are of, but notice that there's a split there between Amram and Ishar, and not only that, but the fact is that the priesthood belongs to Aaron, and of that line, and not of them, even though they are very close in kinship, if you will. And so just things like that will kind of help you understand the story of like why they think that they should be like up there with them, because they're closely related, but there is a difference, and I believe that genealogy is showing you that, and when you go here and you're looking at Numbers chapter 16, you're like, oh yeah, I remember in Exodus chapter 6, where it showed us that clear delineation between where Korah came from and where Moses came from, and they are closely related, but they aren't out of the same line, okay? So anyway, I don't want to get too far with that, because there's a lot that you can get into with genealogies. Lots of the genealogies, there's a specific subject that you're teaching on, and you're going back to genealogy, and you're using that to bolster your doctrine. You're not really going to go verse by verse through genealogy and be like, all right, let me teach you about this, except for when I went through Genesis, and that's what I had to do for some chapters, but this one wasn't all just genealogy. But Exodus chapter 6, we'll be getting into plagues. So chapter 7 is when the fun stuff starts, right? When you get into the water and the blood and you get into these plagues. So it gets real exciting here soon, but let's end with a word prayer. Dear Heavenly Father, we thank you for today and thank you for your word, and just thank you for the book of Exodus, and pray that you help me to teach it rightly and help us to learn from all the lessons that we can out of the book of Exodus. And Lord, we love you, and pray also in Jesus Christ's name, Amen. The brother Dave will come and sing one more song, and that will be dismissed. Song 230 in your song books. Song 230. We'll sing Heavenly Sunlight, if you would stand. We'll sing song 230. Walking in sunlight, all of my journey, over the mountains, through the deveil. Jesus has said I'll never forsake thee, promise divine that never can fail. Heavenly sunlight, heavenly sunlight, flooding my soul with glory divine. Hallelujah, I am rejoicing, singing his praise.