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Good evening, everyone. Welcome to Mountain Baptist Church. Are we getting anything out of this? Yeah, first rodeo. My first rodeo. Just one second. Well, good evening, everyone. Welcome to Mountain Baptist Church. Take your were psalm books and turn to song 324. Song 324. And your psalm books will sing Draw Me Nearer. And if you would stand, we'll sing song 324. I am thine, oh Lord, I have heard thy voice and it told thy love to me. But I long to rise in the arms of faith and be closer drawn to thee. Draw me nearer, nearer, blessed Lord, to the cross where thou hast died. Draw me nearer, nearer, nearer, blessed Lord, to thy precious bleeding side. Consecrate me now to thy service, Lord, by the power of grace divine. Let my soul look up with a steadfast hope, and my will be lost in thine. Draw me nearer, nearer, blessed Lord, to the cross where thou hast died. Draw me nearer, nearer, nearer, blessed Lord, to thy precious bleeding side. Oh, the pure delight of a single love that before thy throne I spend. When I kneel in prayer and with thee, my God, I commune as friend with friend. Draw me nearer, nearer, blessed Lord, to the cross where thou hast died. Draw me nearer, nearer, nearer, blessed Lord, to thy precious bleeding side. There are depths of love that I cannot know, till I cross the narrow sea. There are heights of joy that I may not reach, till I rest in peace with thee. Draw me nearer, nearer, blessed Lord, to the cross where thou hast died. Draw me nearer, nearer, nearer, blessed Lord, to thy precious bleeding side. And let's pray. Heavenly Father, Lord, again, we just want to thank you, Lord, for this beautiful night that we have the opportunity to gather in your house and to hear your word preached. I pray, Lord, now that everything said and done would be to the glory and honor of your name. We love you, and it's in Jesus' name we ask all, but amen. All right, you may be seated and take your song books and turn to song 306. Song 306 in your song books will sing Have Thine Own Way, Lord. Song 306. Have Thine Own Way, Lord, Have Thine Own Way. Thou art the potter, I am the clay. Mold me and make me after thy will, while I am waiting, yielded and still. Have thine own way, Lord, have thine own way. Search me and try me, master today. Whiter than snow, Lord, wash me just now, as in thy presence humbly I bow. Have thine own way, Lord, have thine own way. Wounded and weary, help me, I pray, power, all power, surely is thine. Touch me and heal me, savior divine. Have thine own way, Lord, have thine own way. Have thine own way, Lord, have thine own way. Fill with thy spirit till all shall see, Christ always, always living in me. Amen. So welcome to Mountain Baptist Church on this Wednesday evening. And just be in prayer for those that aren't able to make it tonight. Actually, my wife was getting ready to load all the kids into the van. And we have a low tire or flat tire or something like that, so you know there's always something that's going on. But if that's the worst that's going on, I guess I'm doing all right. But just be in prayer, though, for those that maybe aren't feeling well or whatever reason. But as far as, oh, and Ms. Catherine's mom is visiting us. So you're from Montana? OK, I figured so. But welcome. And if you haven't got a chance to meet her, I think she'll be in for a couple of weeks, I think she was saying so. And then as far as service time, everything should be normal this week. As far as this coming Sunday, we'll have our normal service times. We have our soul winning time at 1 PM. So if you want to meet up to go soul winning, that's our main soul winning time. And then the regional soul winning times are on the list there as well. Monday, Tuesday, Wednesday, Saturday. Just get with the guys there that lead up each one of those. On the upcoming events, we have the prayer meetings on here. So at the end of the month, we have the men's prayer meeting. And then the beginning of August, we have the women's prayer meeting. Do be in prayer. Well, one, there's the baby shower. Is that the 29th? The 29th. And so make sure you're RSVP with either Miss Paula, my wife, or whoever is leading that thing up. And then in August, we're going to be myself and some of the other men. And we're going to be going out to Greece for a mission And so be in prayer for that as far as safe travels, but also just reception. Hopefully, we'll see some people saved. If anything, we're going to go see the Parthenon, jump in the Aegean Sea, or like the Mediterranean. I don't know. No, but I'm hoping it's receptive like Cyprus was when it comes to the younger crowd. And so I'm just being prayer for that. And give us wisdom, too, because obviously, we've never been there, who to talk to, where to go, all that stuff. We're not booking through AAA, so we don't have an itinerary as far as where we're going and everything. So we're going to figure that out. But just being prayer, that all goes well. As far as soul winning marathons, we have the Philadelphia one that's coming up. The brother Charles is leading up. So that'll be this Saturday, right? Yeah, because today's the 12th, isn't it? So this Saturday. And so get with brother Charles if you're going after that or if you have any questions about that. We will be doing a soul winning marathon in the Cleveland area. We have undetermined date at the moment when it comes to that. As far as our Bible memory, we have the chapter in a month is Malachi chapter 2. And then the verse for the week is Proverbs 18 and 22, who so findeth a wife, findeth a good thing, and obtaineth favor of the Lord. And so we got birthdays, anniversary, all that stuff. Under the pregnancy list there, we have six ladies on the pregnancy list. So Tiara, Amanda, Jennifer, Alyssa, Anastasia, and Tabby is being prayer for all these ladies here. And I think that's about all I have for announcements that I can think of. So offering boxes in the back there if you want to give tithes or an offering. Some other baby rooms for the mothers and babies only. And who's reading tonight? So brother Shane is gonna be reading Luke chapter 24 tonight as we continue our study through the book of Luke. All, and then also this Saturday, and I know there's the soul winning marathon and all that stuff, but brother Chris McCloy's brother Joe passed away Sunday night, this past Sunday night. And so we're gonna be holding a funeral service here at the church building. There's gonna be a visitation at two, and then I'll be leading up a funeral service, if you will, or I guess eulogy at three o'clock. But brother Chris actually won his brother to the Lord. So he's in heaven, all that, but obviously funerals and all that is horrible. But if you want to come out to that, obviously everybody from our church is welcome to come out and be there for brother Chris. And yeah, so that'll be this Saturday. I think that's the one thing I was trying to remember to mention there. So besides that, brother Dave will come and sing one more song, and then brother Shane will come up and read Luke chapter 24. All right, take your song books and turn to song 350. Song 350 in your song books, we'll sing Revive Thy Work. We'll sing song 350. ["Revive Thy Work, O Lord"] ["Revive Thy Work, O Lord"] ["Revive Thy Work, O Lord"] ["Revive Thy Work, O Lord"] ["Revive Thy Work, O Lord"] ["Revive Thy Work, O Lord"] ["Revive Thy Work, O Lord"] Why then believe ye him not? But if we say of men, all the people will stone us, for they be persuaded that John was a prophet. And they answered that they could not tell whence it was. Jesus said unto them, neither tell I you by what authority I do these things. Then began he to speak to the people this parable. A certain man planted a vineyard and led it forth to husband men and went into a far country for a long time. And at the season he sent a servant to the husband men that they should give him of the fruit of the vineyard, but the husband men beat him and sent him away empty. And again, he sent another servant and they beat him also and entreated him shamefully and sent him away empty. And again, he sent a third and they wounded him also and cast him out. Then said the Lord of the vineyard, what shall I do? I will send my beloved son. It may be they will reverence him when they see him. But when the husband men saw him, they reasoned among themselves saying, this is the heir come let us kill him that the inheritance may be ours. So they cast him out of the vineyard and killed him. What therefore shall the Lord of the vineyard do unto them? He shall come and destroy these husband men and shall give the vineyard to others. And when they heard it, they said, God forbid. And he beheld them and said, what is this then that is written? The stone which the builders rejected, the same has become the head of the corner. Whosoever shall fall upon the stone shall be broken, but on whomsoever it shall fall, it will grind him to powder. And the chief priests and the scribes in the same hour sought to lay hands on him and they feared the people for they perceived that he had spoken this parable against them. And they watched him and sent for spies which should feign themselves just men that they might take hold of his words so that they might deliver him unto the power and authority of the governor. And they asked him saying, master, we know that thou sayest and teacheth rightly, neither acceptest thou the person of any but teacheth the way of God truly. Is it lawful for us to give tribute unto Caesar or no? But he perceived their craftiness and said unto them, why tempt ye me, show me a penny, whose image and subscription hath it? They answered and said, Caesars. And he said unto them, render therefore unto Caesars the things which be Caesars and unto God the things which be God. And they could not take hold of his words before the people and they marveled at his answer and held their peace. Then came to him certain of the Sadducees which deny that there is any resurrection. And they asked him, saying, master, Moses wrote unto us, if any man's brother die having a wife and he die without children that his brother should take his wife and raise up seed unto his brother. There were therefore seven brethren and the first took a wife and that died without children and the second took her to wife and he died childless and the third took her and in like manner the seven also. And they left no children and died. Last of all the women died also. Therefore, in the resurrection, whose wife of them is she? For seven had her to wife. And Jesus answering said unto them, to the children of this world marry and are given in a marriage, but they which shall be accounted worthy to obtain that world, the resurrection from the dead, neither marry nor are given in marriage, neither can they die anymore. For they are equal unto the angels and are the children of God being the children of the resurrection. Now that the dead are raised, even Moses showed at the bush when he called the Lord the God of Abraham and the God of Isaac and the God of Jacob. For he is not a God of the dead but of the living, for all live unto him. Then certain of the scribes answering said, master, thou has said well. And after that, they dost not ask him any questions at all. And he said unto them, how say they that Christ is the David's son? And David himself saith in the book of Psalms, the Lord said unto my Lord, sit thou on thy right hand till I make thy enemies thy footstool. David therefore calleth him, Lord, how is he then his son? Then in the audience of all the people he said unto his disciples, beware of the scribes which walk in long robes and love greetings in the markets and the highest seats in the synagogues and the cheapest rooms at feasts which devour widows' houses for a show make long prayers and the same shall receive greater damnation. Let us pray. Dear Heavenly Father, Lord, thank you to be gathered in your house tonight. Lord, I just ask you fill your spirit with pastor. Help us to be edified in your word. In Jesus' name, amen. Amen, so you're there in Luke chapter 20 and we are continuing our study through the book of Luke here. And if you look at verse one there, notice that it says and it came to pass that on one of those days, the question you would ask yourself is what those days are talking about. We'll go back into chapter 19, the last two verses there and this really shows you that these chapters go into each other and actually, you know, chapters and verses and all that stuff were added later, obviously for signifiers to know where you're at in a longer book or even in shorter books. But this is obviously continuing on from what was going on in chapter 19. But the thing to remember too is that this is after Jesus rides into Jerusalem on the colt. And this were days before the crucifixion. And so this is the final days of the Lord in his earthly ministry. But look what it says in verse 47. So you're in Luke 19, verse 47. It says, and he taught daily in the temple, but the chief priests and the scribes and the chief of the people sought to destroy him and could not find what they might do for all the people were very attentive to hear him. And it came to pass that on one of those days, so that's what we're dealing with here is that he's teaching daily. So if you get the picture that he comes into Jerusalem, riding on the colt full of an ass, then he goes into the temple and he overthrows the tables and the money changers and all that. And he talks about it being that they made it a den of thieves. And then he just teaches while he's there. So for daily, while he's there, he's teaching in the temple. And on one of those days, he's teaching and that's what we see here in Luke 20. So in Luke 20, verse one, going on from that, that on one of those days, as he taught the people in the temple and preached the gospel, the chief priests and the scribes came upon him with the elders. So one thing to notice here too is that notice how he taught the people, but then he also preached the gospel. And you'll see that when he will send out his disciples, he'll tell them to heal them and to cast out devils, but to preach the gospel. And notice how those things are separate, meaning because the gospel is believe on the Lord Jesus Christ and thou shalt be saved. Death, burial, resurrection, and the idea that it's believed on Christ for salvation. But he also taught other things too. So when you look through these passages, everything isn't about heaven and hell. Everything isn't about getting saved from hell. There's a lot of things that are taught that are talking about marriage, talking about being a disciple. And so just to know that, he was teaching other things than that. So when you look at the Sermon on the Mount, you shouldn't look at the Sermon on the Mount in Matthew five through seven and say, this is all about salvation. Everything he says is about heaven and hell. And that's the wrong way to look at it. He's talking to a lot of times mixed multitude of people that need to get saved, but also believers. And obviously we need to have discernment as far as, okay, is he talking to a believer? Is he talking to someone about being a disciple? Or is he talking about, hey, you need to get saved? But anyway, going on from that, in verse two there, it says, and spake unto him saying, tell us by what authority doest thou these things, or who is he that gave thee this authority? So we have people in the temple, or the chief priests and the scribes are basically challenging Jesus' authority. So if you get the picture, he's coming in, they're saying Hosanna in the highest, and they're praising Jesus as he's coming into Jerusalem. Then he comes in and starts flipping tables over, and then he's teaching everybody daily after that, and they're attentively hearing him. And obviously we know that even Pilate knew that they bring Jesus unto them because of envy. So they were envious of Jesus. They were envious of the attention that he was getting, and obviously the authority which he truly had. But they're asking him, who gave you this authority? And this is a great, obviously everything that Jesus does is a great lesson, but a great way, when people are trying to get you in your words, they're trying to catch you to where they can accuse you of something, something that Jesus does a lot of times is where when they ask him a question, he asks them a question back. And this is a great tool to use, especially legally speaking, if someone's trying, the moment you say a statement, it's written down as like, they'll use that against you. But if you ask a question and they make the statement, then there's no incrimination on yourself. Obviously Jesus could speak all day long without asking questions and it would be fine, but this is a great way to basically, out of their own mouth, admit what they believe or what they don't believe. This is something we do out soul-winning, where we'll ask them questions and say, hey, well what do you believe it takes to get to heaven? What if someone did this? And you're pulling it out of them so they're admitting what they believe instead of you just stating what they believe or whatever. Now, it says in verse three here, it says, and he answered and said unto them, I will also ask you one thing and answer me, the baptism of John, was it from heaven or of men? Now in another passage where the same thing's brought up, he says, if you answer this, then I'll tell you, right? So basically, if they don't answer this question, then he's not gonna tell them where his authority comes from. And verse five there says, and they reasoned with themselves saying, if we shall say from heaven, he will say, why then believe ye him not? But if we say of men, all the people will stone us, for they be persuaded that John was a prophet. So they're in the straight betwixt two, right? They're like, well, we can't say it's from heaven because then Jesus would be like, why don't you believe him? If you think about it, John the Baptist was saying, behold, the Lamb of God that taketh away the sin of the world. And then in John 3, 36, he says, he that believeth on the Son hath everlasting life, and he that believeth not the Son shall not see life, but the wrath of God abideth on him. He must increase and I must decrease. He was pointing to Jesus saying he is the one, he's the Son of God. He bear witness that this is the Son of God. And if they say that his baptism's from heaven, and the baptism of John, it says, that he preached the baptism of repentance, saying that they should believe on him that should come after him, that is on Christ Jesus. So you can see that if you're saying this, that his message was from God, then they're like, then why don't you believe what he said? Then you should believe that Jesus is the Christ, that he's the Son of God. But they obviously don't believe that. It's very clear that they don't believe that, but they're saying, we can't say amen though, because the people will literally stone us because they held John as a prophet. They know that John was a prophet, that that was from heaven. And so they're basically like, what they say in verse seven, it says, and they answered it and they, that they could not tell whence it was. Now that's a lie because they believe it's of men, right? They don't believe it's from heaven. They're just afraid to say it. And it says in verse eight, and Jesus said unto them, neither tell I you by what authority I do these things. In Matthew 21, it says about them when they said that, if we say amen, all the people will stone us. It says in Matthew 21, 26, but if we shall say amen, we fear the people for all hold John as a prophet. So they feared what the people would do to them if they spoke ill of John the Baptist. And the fear of the people is what held them back from taking Jesus in all these cases. And obviously the Lord, in some cases, the Lord just walks through them, right? Remember where they were wanting to throw him off a cliff in the beginning of his ministry? They're wanting to throw him down headlong and Jesus just walks through them. So anytime you see these movies where they're depicting Jesus as this weakling, just think about that. There's this crowd that wants to throw him off a cliff and he just walks right through them. Now he's obviously the Lord, but at the same time, he wasn't weak. Don't confuse weakness with meekness, meaning that Jesus is meek and lowly, but he has the power of the Lord. Obviously he's filled with the Spirit and the Spirit is given without measure to him. So a great way, obviously, to deal with gainsayers and people that are trying to catch you in your words is to ask them questions and put them on the defense. And I've had this happen, unfortunately, in Baptist churches where I was going to a Baptist church and I was being ridiculed for believing that the King James Bible is perfect without error. In a Baptist King James Bible only church. Of course, this is when Jack Scopp was on his throne before he went to jail. And basically I was brought into a room with the pastor and three other men that were basically on staff and all that. And they were basically just kept trying to catch me in my words. They're like, well, what do you say about this? What do you say about this? What do you say about this? And I literally felt like, you know, just kind of that you got to get that feeling like what they did to Jesus, right? Where they're just constantly like, what do you say about this? What about this? What about this? And they're just trying to catch one thing that you get wrong. Because you'll answer it and be like, okay, well, what about this? It's like, how many things do I need to answer? Am I, and it gets to the point where you're just like, well, will you tell me then about these situations? And obviously, I left that church. But, and that's not the church I got sent out from, obviously. But it's always great to look at what Jesus does in these situations. Because he's the best soul winner. He's the best person to look to when it comes to any confrontation. And notice how they didn't, they couldn't say anything to it. And in this passage, he just leaves people speechless constantly. Where they just don't know what to say. And so go to Luke chapter 20, verse nine. Luke chapter 20, verse nine. He's gonna speak to them a parable. In Luke 20, verse nine, it says, Then began he to speak to the people this parable. Certain man planted a vineyard, and left it forth to husbandmen, and went into a far country for a long time. And at the season, he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard. But the husbandmen beat him, and sent him away empty. Again, and again, he sent another servant, and they beat him also, and then treated him shamefully, and sent him away empty. And again, he sent a third, and they wounded him also, and cast him out. So basically, he just keeps beating all these servants he's sending into his vineyard to get the fruit. Verse 13, then said the Lord of the vineyard, what shall I do? I will send my beloved son, and maybe they will reverence him when they see him. Now, you can already see what this is representing. And the fact that they killed John the Baptist, they killed all the prophets that are being brought unto them, and then, well, I'll send my son, right? And it says in verse 14, But when the husbandmen saw him, they reasoned among themselves, saying, this is the heir, come let us kill him, that the inheritance may be ours. You can think about this, why did the heathen rage, and the people imagine a vain thing? The kings upset themselves, and the rulers have took counsel against him, against the Lord, and against his anointed, or against his Christ. And the idea that they're taking counsel, like, what are we gonna do? This is the heir. And it says in verse 15, So they cast him out of the vineyard, and killed him. What therefore shall the Lord of the vineyard do unto them? So he gives this parable out there, and they're beating all these servants, sending them back empty, and then he sends his son, and they kill his son. And then he asks the question, what therefore shall the Lord of the vineyard do unto them? And he said, and he shall, or in verse 16, he shall come and destroy these husbandmen, and shall give the vineyard to others. And when they heard it, they said, God forbid. Now this is very interesting, when you compare this to Matthew chapter 21, and the same parable, as far as who's saying that they're gonna be killed, and all that. Meaning that in this passage, Jesus says that, and the people are like, God forbid, because they know who he's talking about. Because if you look down at verse 19, it says, and the chief priests and the scribes, the same hour, sought to lay hands on him, and they feared the people, for they perceived that he had spoken this parable against them. See, they all knew who this parable was spoken against, and that's why you have the people saying, God forbid, because he's talking about coming and destroying all of Israel. Now, a passage that will show you that the vineyard of the Lord is Israel, is Isaiah five, verse seven. Isaiah five, verse seven. Now you can read, in like the first half of Isaiah five, is dealing with the vineyard of the Lord, but for sake of time, I'm not gonna read that whole passage. But you can definitely see how this relates. I mean, this fits hand in glove, with this passage about this certain man with a head of vineyard, and obviously it pictures the Lord with Israel, and all that. Now in verse seven here, it says, for the vineyard of the Lord of hosts, is the house of Israel. I mean, I don't think you get any more plain than that, besides putting an equal sign right there, where it says is. But, so in Isaiah five, seven, it says, for the vineyard of the Lord of hosts, is the house of Israel, and the men of Judah, his pleasant plant, and he looks for judgment, but behold, oppression, for righteousness, but behold, a cry. So this is obviously prophesied this was gonna happen. This isn't, when Jesus came up to his own, and his own received a nod, it's not like it was a surprise to the Lord. The Lord knew that that was going to happen, but when it comes to this parable, this really shows you that this is the end of Israel's covenant, or the covenant that God has had with the nation of Israel, and that first covenant that he made when he brought them out of the land of Egypt. And obviously, we know that now we're in the new covenant, and that he was gonna make a new covenant with the house of Israel and with the house of Judah, and this is where this is going to switch. And obviously, the switch happens the moment Jesus dies on the cross. The death of the testator is when that New Testament has power, and the moment Jesus dies on the cross is where you have the veil in the temple rending from the top to the bottom, which shows you that the Old Testament is done, the New Testament has started, and that's another sermon for another day. But look at Luke chapter 20 and verse 17, going on with this parable, because he's stating that the Lord's gonna the miserably destroy them that killed his son, and that beat all these servants. And obviously, that vineyard, specifically, is dealing with the nation of Israel. And verse 17 there, it says, and he beheld them and said, What is this then that is written? The stone which the builders rejected, the same has become the head of the corner. Whosoever shall fall upon that stone shall be broken, but on whomsoever it shall fall, it will grind him to powder. Now go to Matthew 21, because I want you to see this in Matthew 21, the same parable, but there's a couple things I want you to see here, is one, you remember that it's Jesus that said that the Lord's gonna come and kill those men, and kill those that killed his son, but it says here, look at verse 40, so Matthew 21, verse 40, it says, When the Lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, so notice the difference here, is that in Luke, Jesus is saying that he's gonna come and destroy them, right? But here it says, they say unto him, he will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. You say, well, which one is it? Who said what? Well, what you have to understand is that there's multitudes of people that he's speaking to. So when people try to look at this as being, and I don't know if anybody's saying this is a contradiction, but you know how people go, and how they're just like, well, it says this, and this one, and this one. Well, here's the thing, both are true, both were stated, and what you have is you have people that are in the crowd saying, destroy those people, right? I mean, they're listening to this parable, and it's like, what's he gonna do? He's like, he's gonna destroy them. And then Jesus says, he's going to destroy them, and then there's other people saying, God forbid, because they know what that means, right? You can imagine that some people are just listening to this parable, and maybe they're not connecting to the dots, or maybe they are, and they're just like, yes, take them out, because they understand, it's kinda like if you're in America, and you understand that there's a lot of weakness in America going on, and someone said, America's gonna be destroyed, and some people are like, amen. And other people are like, God forbid. And you can understand both those sides, right? You can understand where both of those are coming from, because you can understand where we're just like, yes, Lord, it needs judged. But then you're thinking, God forbid, Lord, have mercy on us. At least have mercy on those that are trying to follow, you know what I mean? So you can see both sides when it's coming to that. But that's why, obviously the gospels, why there's four gospels that are for a reason, that there's different perspectives. In this, we see the Lord saying it, and they're saying, God forbid. In this one, we see them saying it, and being for it. You can imagine that they're like, this is what's gonna happen. And then go on from that, it says in verse 42, Jesus saith unto them, did ye never read in the scriptures the stone which the builders rejected, the same has become the head of the corner. This is the Lord's doing, and it is marvelous in our eyes. Now, this is a quotation from Isaiah, I'm sorry, not Isaiah, Psalm 118, Psalm 118. I want you to turn there real quick. Psalm 118. Let me give a little lesson on English grammar, because sometimes this can get a little tricky. In Psalm 118, in verse 22, it says, the stone which the builders refused has become the headstone of the corner. This is the Lord's doing, it is marvelous in our eyes. Now, is that a question or a statement? Statement, both those are statements, right? There's no question mark. Now, does that mean that it can't be brought up as a question, right? Like, if someone's quoting it and bringing it up as a question, they can. As far as like, is that gonna happen or whatever. But what you have to understand is that, and listen, I love Alexander Scorby. He reads the Bible, he's the first person to ever read the Bible, do the audio Bible, and I listen to him all the time. But there's some times where the way he reads it, because when you ask a question, you usually bring up your voice a little bit. And he'll put this as if it's stating, this is the Lord's doing, and it is marvelous in our eyes. What you have to understand is that, that's not the question. The question is, did you never read in the scriptures? So, in verse 42 of Matthew 21, it says, Jesus said unto them, did you never read in the scriptures? That's the question. That's why there's a question mark. And that goes all the way to the end of the sentence where you had the question mark. You don't just put the question mark and then start a new sentence, right? It's all one sentence, the question mark's at the end, but what's the question? Is it the verse being quoted? Or is it, did you never read? And you say, well, what's your whole point of stating this? Because in Luke, it's very clear that it's not a question meaning the statement that's being made. Because in Luke, it doesn't state, this is marvelous in our eyes. It just quotes the first portion, which is the stone which the builders rejected the same as made the head of the corner. Because then it says, what is this then that is written? So that's the question. What is this that is written? That's the question. Then he quotes off what's written. But when Scorby reads this off, he doesn't say, the stone which the builders rejected the same as made the head of the corner? I'm being a little dramatic with that. Does that make sense? That sometimes when you're reading, you have to understand, well, where's the question at in the sentence? What's being questioned? Is it the statement that's being questioned? Or is it just the fact, have you read the statement? And I don't know about you, but I know I've always read through that. I'm like, is he putting the question mark on it, on the statement? Because the Lord could do that, right? Because it's a statement in the Bible, and he could say, is that marvelous in our eyes? It's kind of like it shouldn't be because it is marvelous in our eyes. But I believe that when you look at this with Luke, it's really clear that the question is, did you never read? Or what is this that is written? And that's the question, and then it's just a statement. He's just quoting off what's written, okay? So you're like, man, you went off on a tangent right there. I just, sometimes when I'm reading, I just wanna really, when you're reading, you wanna be precise on what's a question, what's not a question, what's a statement, who's talking, all that, when you're going through studying the Bible. But then it goes on to say in verse 43, it says, therefore say unto you, the kingdom of God shall be taken from you and given to a nation, bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken, but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Now in this passage, in Matthew 21, there's like multiple parables, and they're all against Israel. And so in this passage, they're like, yeah, they knew that they spoke against him. The interesting thing is that Baptist churches don't understand this. Baptist pastors are like, no, Israel's still in that covenant. It's still that chosen nation. The Pharisees knew it. The chief priests knew what he was saying. And so it's baffling to me, the wool that you can put over your own eyes as a believer, because a lot of these, a lot of these Baptist preachers and people that preach some Zionist stuff, I don't believe they're unsaved in a lot of cases. I think that they just have this wool over their eyes when it comes to this doctrine, and it's just, it's crazy to me that the Pharisees can see it and they don't. But, and it especially says it completely states it. It just states that they perceived that. They knew that. That's why they wanted to kill him. But the kingdom of God shall be taken from them and given to a nation bringing forth the fruits of God. Well, what nation are we talking about? Well, we're talking about that spiritual nation of Israel. So in the New Testament, there's neither Jew nor Gentile. That's something that's brought up a lot in the epistles is that now there's no difference. That middle wall partition has been broken down, and now we are fellow citizens with the saints, right? The Gentiles were, they were strangers, and they were aliens from the commonwealth of Israel, but that middle wall partition has been broken down. Think about it like a border wall, you know? If you tore down that wall, you take away the border, now we're all one. We're not in different nations, meaning this is that there was always the spiritual Israel people that were saved, whether Jew or Gentile. That was always the case because there were people in the Old Testament and before the Old Testament that were saved that weren't part of Israel. I mean, Abraham wasn't a part of Israel. He gave birth to Isaac, and Isaac gave birth to Israel. Excuse me. So, going back to not drinking coffee before I preach. So that spiritual nation of God's family was always there from Adam, Abel, going down the line. It's just that in the New Testament, that nation was what was regarded as being God's nation that he was using and that he was making a covenant with. Which makes sense, too, because if you think about it, the Old Testament, or the first covenant, was all about the physical, wasn't it? The physical tabernacle, the physical nation, physical people, right? It was all about the physical, whereas the New Testament is all about the spiritual, right? Think about Moses brought in the law, the greatest truth came by Jesus Christ, and you can go back and forth with that, obviously, the physical, spiritual, physical, spiritual. But when you're dealing with this stone that the builders disallowed, or the builders rejected, this is brought up a lot in the New Testament, on the fact that the builders are obviously representing those to whom the covenant was given, to whom the promises were made, to the nation of Israel, right? That was all brought through them, and they rejected it. They rejected Jesus as a whole, or they as a whole rejected Jesus. But when you're dealing with this, it's interesting that in this passage, in Luke 20, in verse 18, where it says, Whosoever shall fall upon that stone shall be broken, but on whomsoever it shall fall, it will grind him the powder. Both those are bad. Because sometimes when you see the word but, you think that it's like, kind of like negating the one. As far as, you know, he that believeth on him, you know, I'm thinking of a verse where it uses but. Unto you therefore which believe he is precious, but unto them which be disobedient. The idea of like, obviously there's a stark contrast between over here, but this. Whereas, what the, the comparison or what's being contrasted is the fact of either falling on the rock, or the rock falling on you, right? So it's like, it's basically stating, it doesn't matter which way. If you fall on the rock, you're done. If the rock falls on you, you're done. That's what it's stating. And it doesn't matter which one it is, or which way you go with that. But let me just give you some verses on this. Go to First Peter chapter two, and I'm gonna give you the verse in Isaiah 28, 16, which is being brought up a lot in the New Testament, which is, therefore, thus saith the Lord God, behold, I lay in Zion for a foundation of stone, a tried stone, a precious cornerstone, a sure foundation, he that believeth shall not make haste. Well, in the New Testament here, in First Peter chapter two and verse four, it says, to whom coming, as unto a living stone, disallowed indeed of men, but chosen of God and precious. Ye also as lively stones are built up a spiritual house and holy priesthood to offer up spiritual sacrifices acceptable to God by Jesus Christ. Wherefore, also it is contained in the scripture, behold, I lay in Zion a chief cornerstone, elect, precious, and he that believeth on him shall not be confounded. Unto you, therefore, which believe he is precious, but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone of stumbling, and a rock of offense, even to them which stumble at the word, being disobedient, whereunto also they were appointed. Now that portion there where it's talking about them stumbling on the stumbling stone, you can find that in Isaiah eight and verse 14 where it says, and he shall be for a sanctuary, but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a jinn and for a snare to the inhabitants of Jerusalem. And many among them shall stumble and fall and be broken and be snared and be taken. You're like, well, is this talking about Israel? I mean, I don't see how you get out of that. I mean, Israel knew it was talking about Israel. Everybody knew it was talking about Israel. And so when you're dealing with this, obviously he's about to go to the cross, but he's stating the facts here is that he came unto his own, his own received him not. The builders rejected him. Those that were supposed to be for him and looking for him rejected him. And obviously not everybody rejected him because there was a remnant that believed and there was a remnant that followed Jesus. But those that followed Jesus was not the majority. Those that believed were not the majority. Most of Israel, you say, well, it was just the leaders. No, actually in Acts, it talks about the fact that it talks about the children of Israel crucifying Jesus and how they rejected him even as their rulers did. And I'm paraphrasing that. Don't have that in front of me right now. But basically stating like you did that and your rulers did too. So it's not just the rulers that did it. It was Israel as a whole that did it. Now go to Luke chapter 20 and verse 19 and let's get into taxes. That's exciting. What does the Bible teach about paying your taxes? I hate taxes, by the way. Especially property tax. That's the worst one in my opinion. You don't own anything. You pay off everything. You pay off your house, pay off your land. Well, they could just raise the tax to where they can just take it from you. And who controls that? Who's gonna stop that? But you know what? We're all pilgrims and strangers anyway so nuts to them anyway. Because I look for a country and a city whose builder and maker is God. And he's gone to prepare a place for me and for all those that are believers. And it's gonna be better than anything that's down here. I'm saying that because this gets me fired up. You can't tell. Like when you're dealing with property tax and just taxes, it just infuriates me when the government just takes eminent domain or whatever. Anyway, going on in verse 19 here. It says, and the chief priests and the scribes the same hour sought to lay hands on him and they feared the people for they perceived that he had spoken this parable against them. And they watched him and sent for spies which should feign themselves just men. I mean, think about this. They're sending spies out there and they're feigning themselves as just men. Listen, I need you to go out there. And I need you to act like you're a good person. I need you to act like you're righteous. I know you're not. Give it your best shot though. So, man, they're on the right team here. Feigned themselves just men that they might take hold of his words. That so they might deliver him unto the power and authority of the governor. Now, I've heard people use this passage here to say, listen, taxes are, like to the point where they're just saying like, yes, Jesus was all about taxes. Or just, yeah, you should pay taxes. Yet, one of the accusations that's brought against Jesus is that they shouldn't pay tribute to Caesar. Even after this passage, they're still accusing him of saying like you shouldn't pay your taxes. Because I'm gonna get to what I believe Jesus, what's right concerning taxes and what's wrong concerning taxes. But they're obviously coming to deceive, they're coming to try to catch him in his words. And what you have to understand is that they're under Roman law at this time. Just like when they brought the woman that was caught in adultery, they were trying to accuse him because it was not lawful for them to put anybody to death. But yet, the law of Moses says that she, well, actually, technically, there has to be the adulterer and the adulterer. So, you know, they didn't even have that right. But technically, even if they had that, they didn't have the authority to put them to death under Roman law. And that's why, obviously, they were trying to accuse him, they were trying to bring him to where he can get accused and be put to death. But same thing here is they're trying to get something against him to where they can bring it to the governor, to Pontius Pilate, right? So in verse 21, it says, and they asked him, saying, Master, we know that thou sayest and teacheth rightly. Neither accepts the style of the person of any, but teacheth the way of God truly. Now, I just imagine that's how they say it because they're obviously being deceptive. They don't believe a word of what they just said. But it says in verse 22, is it lawful for us to give tribute unto Caesar or no? But notice this in verse 23, but he perceived their craftiness and said unto them, Why tempt ye me? I love how Jesus calls them out. They're like, I know exactly what you're doing. Why are you trying to tempt me? Just from the start, he puts them in their place because obviously they're coming there to try to deceive or try to catch them in his words. Verse 24, Show me a penny. Whose image and superscription hath it? They answered and said, Caesar's. And he said unto them, Render therefore unto Caesar the things which be Caesar's, and unto God the things which be God's. And they could not take hold of his words before the people. And they marveled at his answer and held their peace. So notice how he just puts them in their place because he's not necessarily, listen, when he says, Render therefore the things that are Caesar's, Caesar, right? Or the things that be God's to God, God owns everything. Everything is God's, right? So when people try to say, well, you know, that's Caesar's, well, is it though? Ultimately? But in the end, let's see what Jesus has, what he thinks about taxes because don't go to the passage where someone's trying to tempt him and he's in public and they're trying to catch him in his words, go to where he's speaking to one of his disciples about taxes because that's where you're gonna get what Jesus believes about taxes, okay? What his stance is on taxes. Go to Matthew chapter 17 and verse 24. And I pay my taxes, just so you know. So if the IRS is listening out there, I pay my taxes. Pay a lot of taxes. I'm not trying to, you know, so I think, this is not the hill I'm gonna die on, just so you know. Tax fraud or trying to evade taxes, I'm not dying on that hill, okay? Let their money perish with them. They keep taxing us more, the Lord will just give me more. The Lord will provide, but that being said, I still hate taxes, okay, even though I do pay them. But in Matthew 17 and verse 24, it says, and when they were come to Capernaum, they that received tribute money came to Peter and said, doth not your master pay tribute? He said, yes. And when he was come into the house, Jesus prevented him, saying, what thinkest thou, Simon? So basically, they come saying, don't you guys pay tribute? Now, tribute or custom is what the Bible uses as tax, right? So you're not gonna find the word tax, you know, or basically, the word tax is in there, but it's basically used synonymously with custom, tribute, tax, whatever, okay? So basically, Peter's like, yes, yeah, we pay our taxes, right? And so he's questioning Peter, he says, what thinkest thou, Simon? Of whom do the kings of the earth take customer tribute? Of their own children or strangers? So that's a good question, right? What group of people do you take taxes from? Are you supposed to be taxing or taking customer tribute? And children, obviously, you're talking about the citizens. So think about it, do you tax the citizens or strangers, foreigners, people that aren't citizens? And it says in verse 26, Peter saith unto him of strangers. So it's like, it's known, Peter knows that that's who you're supposed to be taxing, not your citizens. Jesus saith unto him, then are the children free. Now, what you think about that, right? You know what that means? They're not free. America is the land of the free, home of the brave, right, are we free though? Not since 1913, when the income tax was started. And now we're supposed to just be on the top 1%. Yeah, that's why 50% of my paycheck goes to the government now, or something close to that. You get a bonus, it's like 60% that they take. There's like, oh, you want to work overtime? You want to do more? Take more. You die, you get half. Now, as much, as angry as that makes me, and knowing that we're not truly a free nation because of taxation, because taxation is theft. Think about this, when the children of Israel, when Joseph, when the children of Egypt sold themselves unto Joseph, they had to pay 20%. Let me ask you a question, do you have to pay more than 20% of your income? I think they were, literally, sold themselves into bondage. So, now that I made you angry, thinking about taxation, what does Jesus say about this? What are we to do? We're supposed to go picket the government, go through that IRS building and start picketing it, and just say, you know what, we're not paying our taxes, take us to jail. What does Jesus say here? Verse 27, notwithstanding, lest we should offend them, go thou to the sea, and cast and hook, and take up the fish that first cometh up, and when thou hast opened his mouth, thou shalt find a piece of money, that take, and give unto them for me and thee. So, here's my stance on taxes. It's theft, it's wrong, I'm being, it's theft all the time, they're robbing me of my paycheck every single time they're taking it out of my paycheck, but you know what, that's not the fight I'm fighting. Lest I offend them, I'm not going to jail for that, and Jesus gave them money, Peter gave them money, and so what? So that's what I'm gonna do, I'm not fighting that battle. Doesn't make it right, right? Not like I'm just like, well, taxation's okay, you know? Yeah, that's okay. Well, it's okay to be in bondage, I guess, but. Now going on, Luke chapter 20 and verse 27 here, so. I'll go to jail for preaching the gospel, but I'm not going to jail for taxes. Luke chapter 20, verse 27, it says, Then came to him certain of the Sadducees, which denied that there is any resurrection, and they asked him, saying, Master, Moses wrote unto us, if any man's brother die, having a wife, and he die without children, that his brother should take his wife and raise up seed unto his brother. So the Sadducees, you have the Pharisees and Sadducees. The Pharisees believe in a resurrection, the Sadducees don't believe there's a resurrection, they don't believe in any angels or spirit. That's literally the Jews today. The Orthodox Jews don't even believe in like heaven or like an afterlife in most cases. I mean, you might find some Jew out there that believes that, but if you look at these, a lot of these Orthodox Jews, they don't believe in an afterlife or anything. They're literally the Sadducees from Jesus' day. The Sadducees were the ones that were the high priests during that time, too, and you say, well, how do you remember which ones don't believe in the resurrection? Dave's already shaking his head. The way I always remember it, and this is for the kids, all right, listen, you've already heard this, let's get over it, I always remember this because the Sadducees don't believe there's a resurrection and that's why they're sad, you see. It never gets old, I love it. Anyway, hey, that's how I remembered it, so maybe that's how someone else will remember it. But, so the Sadducees don't believe there's a resurrection and they bring up this law or this thing that's actually in the law. So if you go to Deuteronomy 25, you can turn there if you want, there is this law that's given that basically if you have like a man and a woman, they're married and the man dies but she doesn't have any children to basically bring up his name, then the brother can basically marry her and bring up his brother's name since he died, okay? But there's a lot of things that are involved in this. First of all, it says in verse five of Deuteronomy 25, if brethren dwell together, so that's key, they're living together, right? They're together, it's not like some distant land or something like that that's going on here, but also I believe that they're not married to other people, right? It's like, well, you know, take a second wife, take a third one. They dwell together and one of them die and have no child, the wife of the dead shall not marry without unto a stranger, her husband's brother shall go in unto her and take her to him to wife and perform the duty of an husband's brother unto her. Now, this duty is what a lot of people would refer to as the kinsman redeemer. I mean, that's not in the Bible, right? But that's just like the terminology that a lot of people use and just the idea of like redeeming the fact that you have a line that's going down from your name. Like if you don't have a son, then your name ends with you, okay? And this is something to kind of prevent that from happening. But it says in verse six, and it shall be that the firstborn shall bear, which she beareth shall succeed in the name of his brother, which is dead, that his name be not put out of Israel. Now, the person can reject this and this happens actually in the Bible before this was instituted, okay? This happened with Tamar. If you remember Judas' sons, and you had Ur, which is a bad name to have, but he displeased the Lord and the Lord killed him. And Tamar was without child and all that, and then married Onan, and then he didn't wanna raise up seed, and then he died, and then the whole story, obviously, where that goes from there. But so this is something that was before the law that was given here, but they can refuse. And one case actually in Ruth, the book of Ruth, where this happens is that Boaz wants to marry Ruth because Ruth's husband dies, but there was a man that was before him, meaning like there was a man that was closer in kinship. And once he realizes he needs to marry Ruth, he's like, I don't wanna do it. So what's he do? He takes off his shoe, right? Well, in this passage, there's something that's left that they don't do in that passage that's actually in the law, where it says in verse seven there, it says, and if the man liked not to take his brother's wife, then let his brother's wife go up to the gate, unto the elders, and say, my husband's brother refuses to raise up unto his brother a name in Israel. He will not perform the duty of my husband's brother. Then the elders of the city shall call him and speak unto him, and if he stand to it and say, I like not to take her, then shall his brother's wife come unto him in the presence of the elders, and loose his shoe from off his foot and spit in his face, and shall answer and say, so shall it be done. unto that man that will not build up his brother's house, and his name shall be called in Israel, the house of him that hath his shoe loosed. So that's the one thing that didn't happen to that guy in the Book of Ruth. What, if you think about it, it didn't really need to happen that way, because Boaz wanted to marry her, so that's what he wanted anyway, but he did take off his shoe in front of all those elders. Remember, he says, ho, such a man, and all that. Anyway, so anyway, they're bringing up the story, and then they go in Luke chapter 20 and verse 29, they give this hypothetical. Now, why it had to be seven other brethren, right? So you could've stopped at like two or three, right? But there were seven brethren, and they just all died. Everybody died. I mean, it's just this, whatever, there was leprosy in that house or something that was taking them all out, but in verse 29, it says, there were therefore seven brethren, and the first took a wife and died without children, and the second took her to wife, and he died childless, and the third took her, and in like manner, the seven also, and they left no children and died. Last of all, the woman died also. Now, I personally don't believe this story ever happened. I think they're just making this up. It's a bunch of Jewish fables. Sometimes when Jesus is bringing up parables, I'm like, that probably is a real story. That probably really happened. This, I don't believe for a second, but even if it did happen, it doesn't matter, because obviously, they're completely missing the point of the resurrection, but it says in verse 34, I'm sorry, in verse 33, therefore in the resurrection, whose wife of them is she? For seven had her to wife. I just picture them asking in such a, like just condescending way, you know, in the resurrection. So basically, you get the point here, right? In their mind, they're thinking like, all things being equal, none of them have children, right? Because in their mind, for some reason, in their Jewish mind, in their like weird mind, they think, well, if one would have had children, then of course it would have been, they would be together. Well, what if two of them had children, right? But the whole idea there is that they're just thinking about like, the children have something to play with, who would she be with, okay? Or just the fact that someone is a widow of multiple guys, then who would she be married to? But in verse 34, I'm sorry, in verse 34, Jesus answering, said to them, the children of this world marry and are given in marriage, but they which shall be accounted worthy to obtain that world and the resurrection from the dead, neither marry nor are given in marriage. So there's the key, is that people in heaven, those that are in heaven aren't married. It's till death do us part, not for all eternity. I know that's what the songs say. You know, I'll be with you forever. So you might be with me, but we're not gonna be married forever. Now some may like that, some may not like that, you know, if you're married. But in this, they just completely air, not knowing the scriptures, that it's obviously different when we die. We're not gonna be married, we're not gonna be having children. And notice what it says here in verse 36, neither can they die anymore, for they are equal unto the angels. Now the Bible says that we're made a little lower than the angels. Now when it says equal to the angels, what you have to understand is that we're gonna judge angels, we're gonna actually be over the angels, but when it says equal, I believe it's equal in that aspect, right? Kind of like the idea of we're like them in that aspect, that we're not gonna be marrying, we're not gonna be having children, neither do the angels, right? Angels don't procreate, contrary to property or belief, in these weird YouTube doctrines that are out there. But it says, are the children of God being the children of the resurrection? Now that the dead are raised, and I want you to look at that phrase really quick, in the fact that, what tense is that in? Is that in future tense? Or is that in present tense, right? Meaning this is that now that the dead are raised. Not only that, but it says now. This is before Jesus goes to the cross, this is before Jesus is risen from the dead, this is before the New Testament. We are literally in the Old Testament when he says this. Not only that, but what he's about to say is clearly Old Testament. Actually, technically, it's before the Old Testament. The Old Testament started when he brought them out of the land of Egypt. So what he's about to bring up is actually pre-Old Testament, pre-First Covenant. It says, now that the dead are raised, even Moses showed at the bush, when he calleth the Lord, the God of Abraham, and the God of Isaac, and the God of Jacob, for he is not a God of the dead, but of the living, for all live unto him. Then certain of the scribes answering said, Master, thou hast well said. And after that, they durst not ask him any question at all. So the thing that they see here is that the dead, it says that the dead are raised because people are in heaven right now, and people were in heaven the moment that Jesus said that, and people were in heaven when Moses was speaking to God from the burning bush, or God was speaking to him from the burning bush, because they were alive. They weren't in some holding chamber down in paradise hell, or hell paradise, they were in heaven. They were alive. They were raised from the dead, spiritually speaking, because we were dead in trespasses and sins, but he hath quickened us, right? You who he hath quickened, who are dead in trespasses and sins, that means that you were raised from the dead, that you were buried with them in death, and raised the walking in as of life, that happened the moment you believed, spiritually speaking, you are the children of the resurrection if you believe on Christ, you are the children of God, you are a new creature, and that is pre-Old Testament, and also Old Testament too, because David speaketh of the man to whom God imputed not iniquity, and it says, and whose spirit is no guile. So this passage just completely debunks a lot of false doctrine, doesn't it? One, it shows you that people that were before the Old Testament or in the Old Testament went to heaven, they were alive, they weren't dead, their body's dead, their body dies, but their spirit is alive, and it's in heaven, and it's raised from the dead the moment they believe. Now, it says the scribes answered and said, Master, thou hast well said. This is where there's a division between the Pharisees and the Sadducees, and obviously within the scribes, I'm sure there's a division there too, but the scribes are like, you got it, right? And Paul does this in the book of Acts as well, when he sees there's the Pharisees and Sadducees, he starts bringing up the resurrection of the dead, and they're just like, well, we can't speak against this guy. It's kinda like the enemy of my enemy is my friend, and that's the way they looked at Paul, and it's kinda the way they're looking at Jesus, is that they're not for Jesus, but he just destroyed their enemy and what he said, and they're just like, yep, that's right. So going down the line here in Luke chapter 20 and verse 41, Luke chapter 20 and verse 41, and wrap up here, it says in verse 41, it says, and he said unto them, how say they that Christ is David's son? David himself saith in the book of Psalms, the Lord said unto my Lord, sit thou on my right hand, till I make thine enemies thy footstool. David therefore calls him Lord, how is he then his son? Now I love this because they just asked him about taxes, now they're asking him about the resurrection, and he's just like, I got a question for you. Right, it's kinda like, you answer me this, and he's basically saying, if David is calling the Christ Lord, but the Christ is to be the son of David, how does that work? Which is a very important question, right? Because what they didn't realize, or what even the Jews today don't even realize, is that the Christ is God. That they believe that there's a Messiah, but they believe he's just a man. And Jesus is pointing out here, how can he say that he's his Lord, that the Christ is his Lord if the Christ is his son? And the answer to this question is, because it's both. In Revelation chapter 22, and the easiest way to answer this is in Revelation 22 and verse 16. Revelation 22 and verse 16, and there's no mistaking who's talking here, because it says, I, Jesus, have sent my angel to testify unto you things in the churches. I am the root and the offspring of David in the bright and morning star. So here's how you answer that, because he's both. He's both the Lord of David and also the seed of David. Now, another way to kinda explain that is how it states this in Romans chapter one, starting off the book of Romans, it says, concerning his son Jesus Christ our Lord, which was made of the seed of David according to the flesh, and declared to be the son of God with power according to the spirit of holiness by the resurrection from the dead. Now, it doesn't mean that he was made the son of God, it's just basically he was declared to be the son of God. And that was a way that, obviously, when he rose from the dead, that declared, hey, this is the son of God, he's not just a man, but he's, according to the flesh, he's of David, he's of the loins of David. And that was prophesied in Psalms. In Psalm 132, it says, of the fruit of thy body will I sit upon thy throne. That's what the Lord said. And obviously, this is quoted in Acts chapter two, talking about the Christ and all that. So, a very important question that he poses to them, because if they knew the answer to that, that would clear up a lot of misunderstanding, is that the Christ is the son of God. And actually, where it mentions the Christ, where it talks about them taking counsel against the Lord and against his anointed, it says, Kiss the son, lest he be angry, and now perish from the way when his wrath is kindled but a little. Blessed are all they that put their trust in him. It's all in one Psalm, it's just in Psalm two. You don't have to make it very far in the book of Psalms to see that, that the son of God is the anointed, he is the Christ, and that the Lord said that he would sit upon David's throne of the loins of David. And the last thing to see here in Luke chapter 20 is verse 45, it says, Then in the audience of all the people he said unto his disciples, Beware of the scribes which desire to walk in long robes, and love greetings in the markets, and in the highest seats in the synagogues, and the chief rooms at feasts, which devour widows' houses, and for a show make long prayers, the same shall receive greater damnation. Now, when it's talking about the scribes, the scribes are those that are writing down the, they didn't have the printing press back then. Actually, the printing press didn't come around until actually the King James Bible was being translated. So, odd coincidence, right? That's when the printing press was coming about. But, so scribes would be those that are writing down the Bible constantly, so they obviously knew the Bible, they knew, you write out, if you write out the Bible you'll, you're more than reading it, right? So, they knew the scriptures well, and this verse just pops, it just, when I think about this, where I'm talking about beware of the scribes, I just think of 1 Timothy chapter one in verse seven, it says, desiring to be teachers of the law, understanding neither what they say, nor where have they affirmed, right? They think they know it, and you've run into those people that they know passages, they know verses, but they don't know neither what they say, nor where have they affirmed, they can't put two and two together, they don't see anything, because the natural man receiveth not the things of the Spirit of God. It's foolishness unto them. And they turn the Word of God into vain jangling. They turn the Bible on its head, and that's what the scribes do, and obviously there's a lot to be said about the scribes when it comes to what, you know, them devouring widows' houses and making long prayer, and the only thing, the last thing I'll state there is that it says for a show make long prayers, and a lot of times this is a great way to see definitions of terms, because in Matthew it says for a pretense, they make long prayers. So if you wanna know what the word pretense means, it means a show. It means like basically you can think of a word pretend as they're kinda doing it for a show, they're acting it out, you know, they wanna look flowery and all that. So that's the chapter, or Luke chapter 20, and Lord willing, next week we'll be getting into Luke chapter 21, but let's end with a word of prayer. Dear heavenly father, we thank you for today, thank you for your word, thank you for this passage, and I pray that you'd help us to learn it, help us to apply it to our lives, and Lord just thank you for all these teachings that you have for us, and Lord I pray that you be with us that aren't feeling well, I pray that you'd keep us safe in our travels, and bring us back to your point of time in Jesus Christ's name, amen. But Dave will come and sing one more song, and then we'll be dismissed. All right, take your song books and turn to song 131. Song 131 in your song books, we'll sing Christ is All I Need, and if you would stand, we'll sing song 131. Christ is all I need, Christ is all I need, all I need. Christ is all I need, Christ is all I need, all I need. He was crucified for me, He died on Calvary, that's why I know He loves me so, He's all I need.