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And we're in Matthew chapter 22, and one of the big portions of this passage here is dealing with this parable of this wedding, this wedding parable. And we saw in chapter 20, chapter 21, a lot of these parables about vineyards and that one, it wasn't a parable about the fig tree, but he withered the fig tree or made it wither, but then there was a parable about a fig tree that didn't bear fruit as well in another gospel. And so all of this stuff is pretty much pointing to Israel and the fact that Israel is rejecting the messiahs, they're rejecting their savior, the Christ. But this passage I think is confused a lot of times because I think when we got into parables, especially in chapter 13, it keeps saying the kingdom of heaven is like and unto, the kingdom of heaven is like and unto. And so what you picture when you think of that, when you say kingdom of heaven is like and unto, you think of going up into heaven itself and what it's like up there. So that's why it doesn't make sense. The big thing about the story is that there's someone that's found there that doesn't have on a wedding garment and they're cast into the outer darkness. So we're not talking about someone getting kicked out of heaven. So that's the whole phrase, getting kicked out of heaven kind of thing. And they pull it out of things like this. What you got to understand is that the kingdom of heaven is dealing with the people. And it's dealing, if you said like the kingdom of David or the kingdom of Jerusalem, it's kind of like how we'd say the kingdom of God and the kingdom of heaven. And a lot of times when you're talking about a city, you can either be talking about the people or you can be talking about the physical city. And so when you're talking about the kingdom of heaven, think about this when Jesus said the kingdom of God is within you. So it's obviously not talking about where his throne's at and everything else as far as that goes. Now obviously the spiritual aspect is your body's the temple, the holy ghost, all that different stuff that's going on there. But when we see this, what we're dealing with is, actually I'm going to show you what this parable, what it's like and done to. It's honestly, I'm just going to say straight up, it's talking about the marriage supper to lamb. It's talking about the battle of Armageddon. And you may not get you're like, oh, it's a marriage. It's something that's happy and everybody's going to just pass around, like all the cake and all this other stuff. But I think after I show you all these verses on it, you're going to see that it's very clearly talking about that battle of Armageddon or what the Bible calls the marriage supper of the lamb. And so notice in verse one there, it says, and Jesus answered and spake unto them again by parables. So notice that this is a parable. Okay. And it said, and said, the kingdom of heaven is like unto a certain king, which made a marriage for his son and sent forth his servants to call them that were bidden to the wedding. And they would not come. Again, he sent forth other servants saying, tell them which are bidden, behold, I prepared my dinner, my oxen and my fatlings are killed and all things are ready, come unto the marriage. But they made light of it and went their ways, one to his farm, another to his merchandise and the remnant took his servants and entreated them spitefully and slew them. But when the king heard thereof, he was wroth and he sent forth his armies and destroyed those murderers and burned up their city. Does this sound familiar? We just got done with another parable dealing with the vineyard in chapter 21, where it talks about how he kept sending in his servants into his vineyard and what the husband men do. They kept beating them and then he eventually sent his own son and they slew him. Okay. Now the difference between this, I believe this is talking about Israel and dealing with this, but this also goes all the way up to when Jesus comes the second time. Okay. So you can kind of look at this as when he came the first time, but also when he comes the second time. But what it comes down to is that Israel rejected Jesus Christ, you know, and they're saying, oh no, it was just elites. No, it was, it was the Jews and all the rulers as well. Okay. It says in other places in John chapter one, it's very clear. It says this, it says in verse 11, he came onto his own and his own received him not, but as many as received him to them gave you power to become the sons of God, even to them that believe on his name, which were born, not of blood nor the will of the flesh nor the will of man, but of God. So when it comes down to being born again, it has nothing to do with your lineage. So it has nothing to do with you being a Jew and has nothing to do with you being a Gentile. Okay. So it's not like now it's like easier, you know, it's the same. Okay. You believe on the Lord Jesus Christ thou shalt be saved. It's always been believe on Christ for salvation. Now go to Luke chapter 13, Luke chapter 13, because when we get to chapter 23, he's going to rip on Jerusalem. He's going to rip on the Pharisees and the scribes. And he's going to particularly rip on Jerusalem. Now, Luke 13, where I'm going to take you here is actually going to say the same thing it says at the end of Matthew 23. But it says something else here that, that I just think is just interesting on how Jesus says this. Okay. Because he's going to make it very clear that Jerusalem's the one that kills the prophets. Okay. So, you know, they think that, oh, you know, if it was in our father's day, you know, we wouldn't have killed the prophets and, and, and, you know, he's going to lay into them. But in Luke chapter 13, verse 31, it says the same day, there came certain of the Pharisees saying unto him, get thee out and depart hence for Herod will kill thee. And he said unto them, go ye and tell that Fox behold, I cast out devils and I do cures today and tomorrow. And the third day I shall be perfected. Nevertheless, I must walk today and tomorrow. And the day following, notice this for it cannot be that a prophet perish out of Jerusalem. What does that mean? He's saying that it can't be that there's a prophet that actually dies outside of Jerusalem, meaning that they all die in Jerusalem. Okay. That's what he's saying. So he's kind of saying the negative to it. And so what he's saying is that it can't be, it can't be the case that I die outside of Jerusalem. Okay. There's only way I'm going to die is if I'm in Jerusalem. That's how bad Jerusalem treated their prophets. Okay. Now notice in verse 34, Oh, Jerusalem, Jerusalem, which killest the prophets and stonest them that are sent unto thee. How often would I have gathered thy children together as a hen, doth gather her brood under her wings. And you would not behold your house is left unto you desolate. And verily I say unto you, you shall not see me until the time come when you shall say, blessed to see that cometh in the name of the Lord. So notice that their house is being left desolate later on. He's going to say that there's not going to be one stone left upon another in this, this temple, meaning they're going to destroy that. And what does it say in this parable? It says when they, they spitefully intrigued their servants and slew them, notice that the King, you know, which is the father, right? So in this story, you would look at the King as being the father and the son as being the Lord, Jesus Christ, right? And then obviously the marriage and we would be the bride, you know, or we would be the guests right in this story. So you can't take everything. You're like, well, we're the bride. We're not the guests. Well, you know, John the Baptist said, I'm the friend of the bridegroom. Okay. So you can't take this stuff too far. Meaning that we're also his brother where he's, he's not ashamed to call us brethren. Okay. So there's a lot of pictures there, but it's not going to be the marriage supper. The lamb's not going to be like a typical marriage that normal human beings have. Okay. And so a lot of this is symbolic, you know, and very, you know, like allegorical. Now in, in Matthew 22 and verse seven, it says, but when the King heard thereof, he was wroth and he sent forth his armies and destroyed those murderers and burned up their city. So that's exactly what happened to Jerusalem. Okay. After Jesus was crucified and obviously he rose again and 70 AD around 70 AD and, you know, and I was looking up just basically in 66 AD around that time they were rebelling against Rome and then Rome came in and took them out and they completely destroyed the temple and everything with it. And so this, this wedding parable is very clearly pointed towards the Jews. Okay. So like I said, we're not done. We're not done with the fact of what Jesus has to say about the Jews and about Israel because they rejected him. And that's what they're saying here is that he sent unto them servants and they would not come. So you can think about this throughout the Old Testament, how he's sending out prophets, sending out prophets and they wouldn't come. And then he ultimately sends his own son and they kill him. Okay. He came into his own, his own received him not. Go to verse eight there. It says this, it says, then saith he to his servants, the wedding is ready, but they were, which were bidden were not worthy. So they weren't worthy because they rejected him. Right. It says, go ye therefore into the highways and as many as ye shall find bid to the marriage. So those servants went out into the highways and gathered together all as many as they found both bad and good. And the wedding was furnished with guests. Okay. So basically who they originally were going to, who they went to first rejected them. Remember unto the Jew first and also to the Gentile. Go to Acts chapter 13, because I want you to see this because it definitely, it parallels this perfectly. Acts 13, we're going to see Paul and Barnabas. And this is something that happened when you, when you go through the book of Acts is Paul is constantly saying, I'm done with you. You know, I'm wiping my hands of you Jews. I'm going through the Gentiles and he just keeps constantly going back to him. He's just like a slinky going back there. And ultimately it was to his downfall because he was not supposed to go back to Jerusalem, but he went anyway and he had a vow and he was making a sacrifice. They were doing sacrifices for his vow, which shouldn't have been done. And ultimately he was getting into trouble because of that. But all that say is verse 45 here. So Acts 13 verse 45 says, but when the Jews saw the multitudes, they were filled with envy and spake against those things, which were spoken by Paul, contradicting and blaspheming. Then Paul and Barnabas waxed bold and said, it was necessary that the word of God should what? First have been spoken to you. Notice that it was first spoken. And when Jesus was here, remember he said that I, he was going, he went on to the circumcision and he said, go to the lost sheep of the house of Israel and go not to the Samaritans or to the Gentiles. Why? Because he went to them first. Why? So this would all be fulfilled obviously that he came as his own, his own received him not. He went on to them first and they rejected them. Okay. And notice in verse 40, I'm sorry. And, and continuing on there in verse 46 says, but seeing he put it from you and judge yourselves what? Unworthy of everlasting life. Lo, we turn to the Gentiles. And what did it say in that passage? It says they which were bidden were not what? Worthy. Why weren't they worthy? Because they didn't believe. It was because of unbelief they were cut off. Right. And that's constantly through there. So it has nothing to do with, you know, well, you know, he just didn't like them anymore. Right now it's because they didn't believe. Faith is always the way that you're going to be accepted with God and how you're going to be justified and how righteousness is going to be imputed unto you. And so notice that in this parable, he's saying, you know, I, I bid all these people and they would not come, therefore they were not worthy. And what'd they do? They went into the highways. So you can look at the highways and it says, you know, go into the highways and hedges and compel them to come in that my house may be filled. And Luke talks about that. And that's something we use a lot for soul winning, but in, in a context, what are you dealing with there? Going outside of Israel and going into the highways and hedges, going outside of that and going to all nations, go into all the world and preach the gospel to every creature going into all, you know, and, and, and teach all nations. So that's what you're getting. And what is your, like I said, you know, Gentiles and nations as a synonymous term. So it's basically saying, you know, we're, you are, you judge yourself unworthy. We're going on to the other nations. We're going to all the other nations. They will hear it. Okay. And so this parable is definitely showing that, that the fact that they had their chance, they had their chance, they rejected Christ and, you know, the Gentiles are going to hear it. And going back to Matthew 22 in verse 11 there, this is where I think a lot of people maybe get mixed up and wonder what in the world is this talking about? Okay. So in verse 11 there, it says, and when the king came in to see the guest, he saw there a man which had not on a wedding garment and he saith unto him, friend, how cameest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, bind him hand and foot and take him away and cast him into outer darkness. There shall be weeping and gnashing of teeth for many are called, but few are chosen. So obviously the person that doesn't understand salvation is going to say, well, this person lost their salvation or they were in heaven. They got kicked out. That's ridiculous. Okay. Now what it comes down to is they didn't have on a wedding garment. Well, what's the wedding garment? It's the righteousness of saints. It's the clean, you know, white linen that the Bible talks about. And it talks to you. You think about this with soul winning and of some having compassion, making a difference in other and others, save with fear, pulling them out of the fire, hating even the what garments spotted by the flesh. Okay. And when you go to Zechariah chapter three, dealing with Joshua, the high priest and how they took off the filthy garments and put on new garments, you know, that's a picture of salvation, you know, and even think about this, put on the new man, put on Christ, right? Your new man is a new garment. Okay. And your flesh is that old, you know, sinful garment that's spotted by the flesh, right? It is the flesh, but, um, but go to Zephaniah chapter one, Zephaniah chapter one. And so this is where, when you look at this passage, understanding that this is paralleled with the marriage supper to lamb, I think it's going to make a lot of sense. Okay. As far as what we're, what you're dealing with here. So you're not in heaven. Okay. You're not at the throne in heaven. We're down here on earth where this parable is going on. And what, what it comes down to is that actually at this point, what we're going to see here is that everybody that's in heaven is down here on the earth at the time. Okay. So that's why the kingdom of God, this would be in reference to the kingdom of God, because the kingdom of God or kingdom of heaven is literally down here on the earth during the battle of Armageddon. And during, you know, that marriage supper lamb, that means that there's unsaved people in the midst there. Okay. So that's why someone would be taken out, you know, in the midst of that. So in Zephaniah chapter one and verse seven, it says, hold thy peace at the presence of the Lord God, for the day of the Lord is at hand for the Lord has prepared a sacrifice. Notice this, he had bid his guests and it shall come to pass in the day of the Lord's sacrifice that I will punish the princes and the King's children. Notice this in all such as are clothed with what? Strange apparel. So in the parable of the wedding, we see that, okay, he didn't have on a wedding garment. So what does that mean? He had on strange apparel. Okay. So in this passage, what we see is that he had on strange apparel, they had it on a wedding garment. Okay. And so I believe the strange apparel is actually something not just talking about the flesh. Okay. What we're going to see is that this is more so dealing with someone that's reprobate, a child of the devil. So someone that has on the new garment or the fine white linen, that would be someone that had that got saved. They had the righteousness of God imputed unto them, but someone that has on a strange garment, you know, when you see that term strange, that's not just talking about just a typical unsaved person. Okay. Now go to Revelation chapter 16. Revelation 16, I just want you to see, you know, where that term Armageddon comes from. You know, we think of this battle of Armageddon. Okay. So in Revelation chapter 16, what we're going to see is when the sixth angel pours out, it's vile. During that, there's going to be things that are going on, but basically what's going on there is that all the nations and all these armies are being gathered together to this one place. Okay. And then the seventh vial is going to be poured out and that's where all the nations fall. But at that point, then after that, that's when you're going to have the battle as Armageddon. So basically you kind of seeing when the sixth vial is being poured out, these people are on the move. Okay. And these armies are on the move and getting ready for that final battle. Okay. So in verse 12, so Revelation chapter 16, verse 12, it says in the sixth angel poured out his vial upon the great river Euphrates and the water thereof was dried up that the way of the kings of the east might be prepared. And I saw three unclean spirits like frogs come out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet. For they are the spirits of devils working miracles, which go forth unto the kings of the earth and of the whole world to what gathered them to the battle of the great day of God almighty. Behold, I come as a thief blessed to see that watcheth and keepeth his garments, lest he walk naked and they see his shame. Isn't that interesting? It talks about garments there noticed in verse 16 and he gathered them together into a place called in the Hebrew tongue, Armageddon. So notice that it talks about them having, you know, having garment, you know, and that the garments is like something specifically talked about dealing with this battle for some reason. And you may have wondered why this is brought up. But notice in, in Revelation chapter 19, this is where this actually goes down. Okay. So in Revelation 19, you know, Revelation 16, it's basically setting it up and, and saying, Hey, all these, these armies and these kings are being gathered over to this, this battle and to this place called Armageddon. And you can think of this as the valley of decision, the valley of Jehoshaphat that we see and Joel and all that. That's getting a little too deep. Revelation 19, Revelation 19 verse 17. We see what we're going to see is the marriage supper lamb, and we're going to see who are the guests and what are they wearing? Okay. And verse nine or verse 17, it says, and I saw an angel standing in the sun and he cried with a loud voice saying to all the fowls that fly in the midst of heaven, come and gather yourselves together until the supper of the great God, that you may eat the flesh of Kings. I'm sorry. I meant to go before that. I skipped ahead. I gave it away. That's what they're eating. Okay. So anyway, going to verse seven, 17, seven, they look similar. I, I don't know if I said 17, but verse seven there, it says, let us be glad and rejoice and give honor to him for the marriage of the lamb has come and his wife has made herself ready. And to her was granted that she should be arrayed and fine linen, clean and white for the fine linen is the righteousness of saints. And he said unto me, right, blessed are they, which are called unto the marriage supper lamb. And he says unto me, these are the true sayings of God. Okay. So this marriage supper lamb, which I believe is that battle of Armageddon, because, you know, I've heard people, you know, you grow up in these old IFB churches and stuff like that. And they're just like all the marriage supper lamb, we're going to be up in heaven and Jesus is going to serve us in the Bible does talk about how Jesus is going to serve us and stuff like that in another passage, but you can't just mix this stuff together. You can't just be like, I'm going to take that verse where it says Jesus is going to serve me and then put it over here and say, that's the marriage supper of the lamb. It's like the bride of Christ and stuff like that. They're like, Oh, you know, the bride is, you know, why you got the Baptist writers, but then you just got people that talk about the bride as being like the church and like, it's just weird. Okay. Like they just pull this stuff out of context. The bride is all believers. Okay. And so, and a church is a congregation by the way. And so until we're all gathered together in one place, you can't just, you can't just talk about believers in general as the church. Okay. That's just ridiculous because that, that, that you might as well just say I'm Catholic at that point, because that's what Catholic means is universal, that one church, right? Now one day, and don't stone me for this, it will be Catholic. And the fact that it's, that's all that's there is the saved, right? It's just the saved gathered together, the general assembly. It doesn't say Catholic though. It doesn't say universal. It says the general assembly and church of the first born. Now in verse 17, I already read it. So, you know, again, we're not going to be eating, you know, mashed potatoes and, you know, corn and passing the rolls around here. Okay. What's being feasted on here when we're talking about the supper is not something we want to eat. Okay. Now in Revelation chapter 19, verse 17, it says, and I saw an angel stand in the sun and he cried with a loud voice saying to all the fowls. So who's going to be eating here? The fowls. That means all of the birds in the sky, right? That fly in the midst of heaven, come and gather yourselves together onto the supper of the great God. So that gives you a little more understanding. So all this idea, and some of you didn't grow up in that. And I, listen, I grew up Catholic, so I didn't grow up in it that much, but I did go to Baptist churches long enough to hear talking about the marriage supper lamb of being this big feast where we're all going to be eating together at a table. Okay. But what does the Bible say? The Bible says that they're eating flesh of people. Okay. It says in verse 18 that you may eat the flesh of Kings and the flesh of captains and the flesh of mighty men and the flesh of horses and of them that sit on them and the flesh of all men, both, both free and bond, both small and great. And I saw the beast and the Kings of the earth and their armies gathered together to make war against him that sat on the horse and against his army. And the beast was taken and with him, the false prophet that wrought miracles before him, which were, which he deceived or I'm sorry, with which he deceived them. And that had received the mark of the beast. And then that worshiped his image. These both were cast alive into a lake of fire burning with brimstone and the remnant were slain with a sword of him that sat upon the horse, which sword proceeded out of his mouth. And all the fowls were filled with their flesh. That's the marriage supper of the lamb. You know what the marriage is, you know, when it comes to that, we're going to be coming down on white and we're going to be coming down on horses. And I didn't have this in my notes, but I love this verse. Go to Psalm 149. See in this passage, Psalm 149, in this passage, what we see is Jesus coming on a white horse with a two-edged sword coming proceeding out of his mouth and we're coming with him. So we're coming with him. And so, but it doesn't give you a lot of detail about what we're doing necessarily. And I remember I showed brother Richie this one time and he's like, I love this because you got to understand that brother Richie, he wishes that he grew up in medieval times and he was like a knight. Okay. He wanted to like ride around on a horse and have a sword and all this stuff. So when I showed him this, he's like, this is fantastic. You know, because this is something that obviously we're all going to be doing. Now let me get where we're at here. Just I'm not, let's see. So let's just look at verse four there. For example, it says for the Lord taketh pleasure in his people. He will beautify the meek with salvation. Let the saints be joyful in glory. Let them sing aloud upon their beds. Let the high praises of God be in their mouth and a two edged sword in their hand to execute vengeance upon the heathen and punishments upon the people to bind their Kings with chains and their nobles with fetters of iron to execute upon them the judgment written this honor have all his saints praise you the Lord. That's talking about the battle of Armageddon. Isn't that fantastic? You think about like God is actually going to let us take part in that. Okay. Meaning that all these people that in these what we're dealing with in this battle Armageddon all reprobates. These are all the people that took the mark of the beast. Because people say, well, if it kills everybody, then who's going into the thousand year ring? All the people that aren't at that battle, not every single person in the world is at that battle. Only the all those that took the mark of the beast are going to be there. So you're dealing with all reprobates. So when you're dealing with the strange raiment, you know, the strange garment that they have on. Think about it. When you get saved, what'd you do? You believed on the Lord Jesus Christ. You were sealed until the day of redemption with that Holy Spirit of promise, right? What they do, they took the mark of the beast and they were damned. They were sealed. They sealed their damnation. Right. So they took on strange apparel. We took on clean white apparel. Okay. So you think of children of God, children of the devil, but the people that are not, that are just unsaved, that aren't reprobated, that didn't take the mark of the beast, they're just children of disobedience, children of wrath, and they're condemned already if they don't believe on Christ. Okay. And so, but think about this too. In that parable, what does he say to that person that he finds with not a wedding garment on? What's he call him? Friend. And I know I've hit on this before, but in other places in Matthew 26, you could turn there just to see this. Matthew chapter 26 and verse 50. But I'll read what he says in the parable there. It says, friend, how came us thou in hither? So he's asking him a question. How came us thou in hither not having a wedding garment? And then you see friend, notice in verse 50, Jesus said unto him, this is talking to Judas, friend, wherefore art thou come? Then came they and laid hands on Jesus and took him. And who has taken and cast into the lake of fire in this passage? The beast and the false prophet. So the anti-Christ. What is Judas called? The son of perdition. What is the anti-Christ called? The son of perdition. There's only two people in the Bible that are called the son of perdition. And so, and he's calling them friend, just like he did to Judas. Okay. And so when it says, you know, they bow on them hand and foot and cast them into outer darkness, who do you think that's talking about? Talking about the anti-Christ, right? Talking about the son of perdition. And so anyway, that is, it all fits, I believe it fits perfectly, you know, with the battle of Armageddon, with the marriage supper to lamb. And so dealing with that garment, that strange apparel. So he didn't have on a wedding garment, but what he had on was strange apparel. Okay. And so therefore he was, he was taken out. And that helps you understand too that, because I've read this too. I'm like, what in the world? You know, this is talking about heaven. Like people are in there with a strange garment on, they're getting thrown out, you know, like, and you kind of just wonder that when you're thinking about reading through this, but when you understand that you're dealing with who's all down there in that battle of Armageddon, all the saints, we're all on white horses and we're all, we all have two edged swords and two edged swords in our hands, executing judgment on these people. And, you know, you have the anti-Christ being cast into the lake of fire. So to me, that fits perfectly. And, you know, so that's the parable of the wedding. That's kind of the big thing I wanted to teach there. So you can definitely see the transition of the Old Testament to New Testament, as far as God rejecting the nation of Israel and going towards the Gentiles and the fact that he bid them, but they found themselves unworthy of everlasting life and he went to the Gentiles, right? And that's something you see in Acts going, and, you know, the other apostles have the same problem. They keep wanting to go back to that. And he's like, no, go to the Gentiles, go to the Gentiles. But going back to Matthew chapter 22 and verse 15, we have another passage on taxes. Now, when we were in chapter 17, we saw at the very end of chapter 17 where Jesus is teaching Peter about what he thinks about taxes, okay? And how, you know, basically you're not a free people in your nation if you're paying taxes. And, you know, but he says, lest we offend them, he, you know, got some money out of a fish's mouth and paid the taxes, okay? So Jesus paid the taxes when they asked him for it, right? But in this passage, we have the Pharisees coming up to him and trying to entangle him in his talk. In verse 15, it says, then went the Pharisees and took counsel how they might entangle him in his talk. And they sent out unto him their disciples with the Herodians saying, master, we know that thou art true and teach us the way of God and truth. Neither carest thou for any man, for thou regardest not the person of men. Tell us, therefore, what thinkest thou? Is it lawful to give tribute unto Caesar or not? So the narrator here is giving us all the information that we need to know about these people that they are coming to try to entangle. They're not being sincere with this question. So, you know, when people come to this and be like, oh, you know, taxes are good, you know, it's fine, and all this stuff. Listen, they're coming to him trying to entangle him in his talk. So what he's going to give here, I believe, is going to be kind of a cryptic saying, meaning that it's not going to be as clear as like if he's just talking to his disciples about paying taxes. When he talked to Peter alone, what did he say to him? He said, basically, you're not free if you have to pay taxes, right? Then are the children free. If you get tribute from the children of the kingdom or from strangers. You know, and he says if you get it from strangers, then are the children free. That means the opposite is true. If the children are having to give tribute, right? And so when he's talking to Peter, he's very clear about that, but he said, well, pay it, right? But he's basically condemning it, saying, you know, you shouldn't have to. That means you're in bondage. And, but here, he's going to, he's basically going to, he just calls him out straight up at the beginning. He says, verse 18, but Jesus perceived their wickedness and said, why tempt ye me, ye hypocrites? So he's not, he's not taking it. He's just like, you got a bunch of hypocrites. I know what you're doing. And so what, what, first of all, what are they trying to do? They're trying to get him to say, no, you need to give it to God, not to Caesar. And what does that do? That makes him the enemy of the state. That's what they're trying to do. That's what they did when they brought the woman that was caught in adultery. The whole reason they brought her to him was to get him condemned by the state because it was not lawful for the Jews to put anybody to death. And case in point, the Jews were pushing Pilate to get him put to death because even Pilate said, you know, go do what you want to do. And he's like, we can't put him to death. You know, according to our law, he should be put to death. But, you know, according to your law, we can't put him to death, right? Meaning it has to be by the Roman rule to put him to death, right? Now notice it says here in verse 19, it says, show me the tribute money. And they brought unto him a penny. And he saith unto them, whose is this image and superscription? They say unto him, Caesar's. Then saith he unto them, render therefore unto Caesar the things which are Caesar's and unto God the things that are God's. When they had heard these words, they marveled and left him and went their way. So what is he saying here? Is he saying like, oh, you know that now the Bible does teach us to pay tribute to those that are God's ministers when it comes to what they're supposed to be doing in government, meaning that if we have somebody that's going to do some kind of service for us as far as punishing evildoers and stuff like that, then someone's got to pay them, right? That doesn't mean like our government where we're paying them to go be in these endless wars and paying them to do all this stuff that we don't want them to do. That's a totally different story. But what he's saying here is that, you know, basically on that money is Caesar's face, right? And he's saying, you know, well, if it's Caesar's, give it to Caesar's, but if it's God's, give it to God. It's kind of a trick question. There's a trick statement because, listen, everything is God's, right? Everything, and it talks about every good gift and every perfect gift coming down from heaven is, is, I'm going to misquote it, coming down from the father of lights without variableness, and I'm paraphrasing that. But anyway, all I have to say is that, think about it in this, in this fashion, he says, he's not saying just one thing. He doesn't say just give it to Caesar. He says, if it's Caesar's, give it to Caesar's, and if it's God, give it to God, right? And so it's kind of a trick statement to him. So he's giving him this dark saying to them because they, they're going away like, well, he didn't really, it's kind of like answering it, but not really answering it. And so because they're probably thinking the same thing, well, you know, we should be giving it to God. We shouldn't have to give it to this nation. But if he says that, that if, if we, if we shouldn't give it to this nation, now he's the enemy of the state, and now we can get him in trouble, you know? So they're trying to get him at each angle, right? They're trying to, you know, somehow trap him. He's like, if it's Caesar's, give it to Caesar's, if it's God, give it to God. And so he's kind of just tricking them, like not tricking them, but he's giving them a dark saying. It's kind of like when they said, you know, do we need to eat your flesh and drink your blood? And he said, if you don't drink, eat my flesh and drink my blood, you have no life in you, right? And what's he doing? He's not saying that we literally need to eat him like a cannibal, okay? But he gives them a very hard saying, okay? And what he meant by that is that his flesh and blood are the words of life, right? The spirit, you know, the flesh kill, the letter kill, the flesh killeth, but the spirit giveth life. And then the words I speak, they are spirit and they are life, right? So he's giving them a hard saying, and I believe he's doing the same thing here, okay? And so, but it does say in Romans 13 in verse 6, it says, for for this cause pay ye tribute also, for they are God's ministers attending continually upon this very thing. Render therefore to all their dues, tribute to whom tribute is due, custom to whom custom, fear to whom fear, honor to whom honor. So I do look at taxes and the fact of what Jesus does in Matthew 17 that shouldn't be that way, you know, it shows that we're in bondage, but lest we offend them. That's not my battle, okay? So, you know, let their money perish with them. And so it goes into this, you know, you say, well, our taxes go to abortions and all that stuff. Listen, we can't stop that, and going to prison isn't going to help anything by trying to buck the system. And so that's on them. Listen, it's kind of like if someone stole my car and then like, you know, killed somebody with my car, that's not my fault, right? That they stole my car and did something horrible with it, right? And so that's the way I view it with our money. They're stealing our money, and what they do with it, that's just another sin on top of the sin of them stealing it from me, okay? And so, but anyway, that's my view on taxes there. Obviously, we're getting taxation theft, but if there was any cause for any type of tribute that's given, it's for them to punish evildoers, which they're not doing, by the way. So the one thing that they're supposed to be doing, you know, that's ordained by God, they're not doing, and that's the only thing that should be given them tribute to. So everything that our taxes go to is mainly for things that aren't really being done. So, but going on there in Matthew chapter 22 and verse 23, we see the Sadducees, okay? So in verse 23, it says, the same day came to him, the Sadducees would say that there is no resurrection. So, and this is, I've said this before, but if you want a good way of remembering the difference between Pharisees and Sadducees, the Sadducees don't believe in a resurrection, that's why they're sad, you see? And so that's the way I've always remembered it. That's the way preachers have always said it to me. And so, the Sadducees are sad because they don't believe in the resurrection. But in Acts chapter 23, you don't have to turn there, but it's not that they don't just believe in the resurrection, it says, for the Sadducees say that there is no resurrection, neither angel nor spirit, but the Pharisees confess both. So if you want to know the big difference between the Pharisees and the Sadducees, that's it, okay? And what's interesting, though, is the Sadducees, what you see in the Book of Acts is the Sadducees out of the Sadducees is where the high priest was coming out of, okay? So you had this high priest that didn't even believe in the resurrection or a spirit, okay? Which is crazy, right? Especially since the Bible talks about that throughout the Old Testament. I mean, what do they do with Psalm 32, one of the verses we use a lot, you know, where it talks about to whom the Lord will not impute sin and whose spirit is no guile. It's like, wait a minute, I thought there was no spirit, you know? So the Bible does talk about spirits and souls and all that stuff and angels throughout the Old Testament, so they're just basically rejecting the Bible. But going on from there, they're going to bring this hypothetical, and I already touched on this on, I believe it was Sunday night. I can't, it was on Sunday. So basically, I don't want to belabor this, but basically, they come up to him and saying, give him this hypothetical of, you know, well, this man married a wife, and then the man died, and he had all these brothers, and they all basically kept dying. They kept marrying this woman and kept dying. No one had a child. And so obviously, their false assumption is thinking, well, if they would have had a child, that would have determined it. Does that make sense? They're basically, so you see how they're ruling that out. They're like, they didn't have any seed. So they're basically putting this crazy hypothetical there. But notice in verse 29, it says, Jesus answered and said unto them, you do err not knowing the scriptures. And that's the truth for all these Pharisees and these Sadducees and these rulers, is they don't know the Bible. Okay, so when they bring up this hypothetical, he's basically saying, you don't know the Bible, you don't know the scriptures, because it says in verse 30, for in the resurrection, they neither marry nor are given in marriage, but are as the angels of God in heaven. That's like trigger warning right there, right? Because he's like, they're talking about the fact, well, in the resurrection, you know, whose wife, you know, will she be? And he's saying, well, in the resurrection, you know, you're gonna be like the angels. And you're like, oh, man, we don't believe in the angels. So I just imagine like, you know, that face of like, they got the fire, you know, in their eyes, you know, like these liberals today, because he said angel. But then he goes on further from that. So he knows what they're doing. Okay, so he's not just asking them, they're not being, this is not a sincere question, like, what's gonna actually happen in the resurrection? They're trying to disprove that there is a resurrection by some crazy hypothetical, right? So you honestly, it's very easy to see what they're trying to do. And then he goes on from that. And he says in verse 31, but it says, but as touching the resurrection of the dead, have you not read that which was spoken unto you by God saying, I am the God of Abraham and the God of Isaac and the God of Jacob. God is not the God of the dead, but of the living. And when the multitude heard this, they were astonished at his doctrine. So he pulls out, you know, and I love that because it really just shows you the depths of the Bible. You know, when you think about these things you can find in the Old Testament, because you probably normally would be looking at that passage where it says, I'm the God of Abraham, the God of, you know, Isaac, the God of Jacob, you wouldn't be thinking about the fact that they're alive, right? But he pulls this out and says, hey, this proves that they're alive, because I'm the God of the living and not of the dead. And this puts the bed, this whole argument of, you know, Jesus was in some holding chamber with dead saints, okay? Because Jesus said, I am he that liveth and was dead, and behold, I'm alive forevermore. Amen. And behold, out of the keys of hell and of death. And he says, I am the first and the last, and he that liveth and was dead. So the first and the last, the Alpha and Omega was dead. That means God was. Hereby perceive we the love of God, because he laid down his life for us. Who? God. So God was dead for three days and three nights. And here's the thing, if he was dead, and Abraham, Isaac, and Jacob were alive, when he said this, this is before he goes to the cross, right? If they were alive at that point, then how could he be with the dead for three days and three nights if he's in this holding chamber in Abraham's bosom, right? Because they're like, oh, he was in Abraham's bosom. He was in paradise. No, because Abraham was alive. That means that Jesus couldn't have been there then. And so it debunks that. It also debunks this whole soul sleep garbage. And this is something that's not really a big mainstream thing, but I've heard people say it, where basically they say, well, when you die, you're basically just kind of unconscious until the resurrection. Well, that doesn't make sense, because we have the souls in Revelation chapter six, just one's off the top of my head. In Revelation six, you have the souls of those that were slain crying out to God, saying, how long, oh Lord, until you avenge our blood. How about we just read about Elijah and Moses talking to Jesus about his death on the cross in Matthew chapter 17. And so there's so many other places you could go to to disprove that stupid soul sleep garbage. And they'll say, well, they're sleeping in Jesus. Yes, their body. And you just want, sometimes I'm just like, I just want to be like, you big dumb animal, just stop being stupid. But it's very clear, even when you look at Lazarus, because they're like, well, you know, it says that they're sleeping in Jesus. Lazarus, he says, Lazarus sleepeth. Right? Isn't that what he said? Lazarus sleepeth. And then they didn't understand what they're like, well, that's good, you know, get some rest. You know, I'm paraphrasing. That's pretty much what they were saying is like, well, isn't it good, you know, if he's sleeping? And he's like, and that's where you know, because people are like, well, in the Greek, it meant dead. No, they thought it meant sleeping, like taking a rest. Okay. So that's, by the way, you don't need to go back to the Greek. It's plain there in English. And it says, you know, they thought he was taking rest. And then he said plainly, Lazarus is dead. Now, for that to be true, to say that Lazarus is dead, and coupling that with him sleeping, that means it has to be about the body. Because he said right here that Abraham, Isaac, and Jacob were alive at the burning bush. When he was talking out of the burning bush, which was way after they were alive, right? You know, and so anyway, it's a great passage to just kind of disprove all that weird stuff that's out there. Soul sleep, and you know, Abraham's bosom, that being paradise in the center of the earth. Listen, I believe that Lazarus was in Abraham's bosom. And this was his bosom, you know, like his chest. But he was in heaven. And the angels didn't say, hey, Lazarus, I'm going to take you, oh, we dive bomb down into hell, you know, into paradise, right? So anyway, the sermon's not about that. But it is definitely a passage that I would go to to debunk that weird paradise and hell thing. So going on there in verse 34, it says, but when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together. Then one of them, which was a lawyer, asked him a question tempting him. Don't you love when a narrator puts that in there? It's just telling you straight up what this guy's prerogative is. Saying, Master, which is the great commandment in the law? Jesus said unto him, Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind. This is the first and great commandment. And the second is like an unto it. Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets. And so, you know, people will look at this and they basically, we were out soul winning. It was actually that same door where that agnostic was not last week, but the week before. And one of the guys was like balking at the fact that I said that we should keep the law, not to go to heaven. I was obviously saying it's not to go to heaven, but we need to keep the, you know, like the commandments like thou shall not kill. He's like, no, we're not under the law and all this stuff. I'm like, let me ask you a question. Thou shalt not murder. Think we should keep that one? He's like, well, yeah, that one. I'm like, what are you talking about? You know what I mean? Like, obviously I'm not talking about like keeping like that we don't eat shellfish or like these other dietary laws and stuff like that. I'm talking about moral law, right? And so they take passages like this and they'll be saying, well, I'm not under the law, brother. I'm under grace. Yeah, your soul's under grace, but your flesh is still under the law. Your flesh is still going to be judged by the law of liberty and your flesh will reap what it sows here in this life. So your body is still under the law, but your soul's under under grace. But guess what? Your soul doesn't sin anymore either. So your soul's and spirit's free from sin, not under that yoga bondage, but your body still is. And so, you know, all I have to say is that people will go to this and be like, well, we just need to love, you know? Well, what he's saying here is that basically if you don't murder somebody, guess what? You love them. If you don't commit adultery, guess what? You love your wife. If you don't steal something from somebody, guess what? You love them. Do you see what I'm saying here? If you don't take the Lord's name in vain, guess what? You love God. If you don't have any other gods before him, guess what? You love God. So what he's saying here is that the law is that we love God and love our neighbor as ourself. That's the fulfilling of the law, okay? Now, go to Leviticus chapter 19. Leviticus chapter 19. I don't know if you guys have been enjoying my tour de force this month on Bible verses. I'm still waiting for, I want to see how well I've vetted my Facebook because I've been putting up these every, listen, it's not stopping. I'm doing it every day this month where I'm putting up a verse against the sodomites and against, you know, this queer pride month. It's either one of these things. I'm sure there's people that don't like it, but what are they going to do? Say something against the word of God? Lose-lose situation for them, right? Because if they say something, they put an angry face or they say something against it, now they're like, it's not me. It's clearly the Bible, right? But also I just want to see that if I need to de-friend somebody. Listen, I got too many people in that Facebook purgatory of acceptance as it is, and so I need to do on a vetting tour. So if someone does get upset at those posts, then it's just doing me a favor. But Leviticus 19, you're like, why are we going to Leviticus? Because this is the only place that this is quoted in the Old Testament. Thou shalt love thy neighbor as thyself. So all these places in the New Testament where it says, thou shalt love thy neighbor as thyself, it's coming from Leviticus 19 verse 18. Leviticus 19 verse 18, it says, thou shalt not avenge nor bear any grudge against the children of thy people, but thou shalt love thy neighbor as thyself, I am the Lord. And people are just like, oh, Leviticus, you're going back to Leviticus 20, 13, you're going back to Leviticus 18 with the queers that are out there today. Well, you keep going back to Leviticus 19, why can't I go to 18 and 20? And the funny part about this is if you go up in that chapter, just a few verses, it'll say, thou shalt judge thy neighbor with righteous judgment. Thou shalt not judge, right? So anyway, all that to say is that Leviticus is a great book. But this is the only place that's in the Old Testament. And so that's interesting because in the New Testament, it's quoting that a lot. And by the way, you know what it says in 1 Peter says, be holy even as I am holy. Guess where that comes from, Leviticus 19. Leviticus 19 is a very relevant chapter. Guess what, 18 and 20 is relevant too. Because both those chapters are dealing with sexual immorality. The one's talking about just the fact that it's an abomination. And then chapter 20 is talking about the punishment that's put upon it. But chapter 19, you know, everybody loves that, right? Well, part of it. They only like that one verse. But one thing I wanted to touch on with this is because they say, well, you know, you hate the homos and you hate pedophiles and stuff like that. It's like, well, yeah. But they're like, oh, you know, aren't you supposed to love your neighbor as yourself? Listen, they're not my neighbor. They're not my neighbor. Okay, listen, when they became a reprobate, they became an animal. Right? They're a dog. They're swine. They're not my neighbor. And, you know, go to Psalm 139. Psalm 139. In that passage, actually, where it talks about love thy neighbor as itself, it's talking about thy people. Right? So if you really want to take it to the letter of the law there, you know, do good, especially to those of the household of faith. Right? It says in Galatians chapter 6, okay, I'm not saying we shouldn't love, you know, the unsaved and give them the gospel because that's what we should do. But more so we're supposed to love the brethren. You know who it says to never hate is the brethren. But this whole idea of like, neighbors just catch all, you know, whoever it is. Listen, animals aren't my neighbors. Okay? And I like our wiener dog, you know. I'm not talking about weenie the weenie. I'm talking about these perverts that are out there that have been given over to a reprobate mind. They're not my neighbor. And Psalm 139 verse 21 is very clear that there are people that we should hate. It says in verse 21, it says, Do not I hate them, O Lord, that hate thee? And am not I greed with those that rise up against thee? I hate them with perfect hatred. I count them mine enemies. Search me, O God, and know my heart. And they're like, Oh, you know, you need to get some Christianity, right? You need to you need to learn you need to learn to be like Christ. Well, what is what is they David is even saying here is in search me, right? Search me, O God, and know my heart. Try me and know my thoughts and see if there'd be any wicked way in me and lead me in the way everlasting. You know, that means is that there was no wicked way. And then when he said this, because this is out of the mouth of the Holy Ghost. David spake by the mouth, the Holy Ghost spake by the mouth of David, it says in the Psalms, you know, about the Psalms and what he said. And so but also think about that, you know, go to go to Acts chapter 13, Acts chapter 13. And just think about the verses where it says they're natural boot beasts made to be taken and destroyed. Since when is a brute beast my neighbor? Right? Since when, you know, our dogs, my neighbor, you say, Oh, you know, you're, you're using all this weird, this, this crazy, harsh language. No, that's what the Bible says. And even in Philippians chapter three, which, you know, everybody loves Philippians, you know, where, and I love Philippians, by the way, I haven't memorized, but it, but it says, you know, I can do all things through Christ, which strengthens me. And they're like, Oh, I just love Philippians, because that how about beware of dogs? Beware of evil workers, beware of the concision. And it talks about how they are the enemies of the cross of Christ. And they're just, you know, whose God is their belly and whose glory is their shame, whose glory is their shame. And how much does that resonate in the month of June? That's when the June become a month of filth. You're like, Oh, why are you upset about it? Because I have to see it all the time. Listen, honestly, I've vetted my Facebook so much that if I didn't have people constantly posting things about it, like, Oh, this is gross. Stop posting it. I'm tired of seeing it. You know, like some people posted something like, why are you posting that? I don't want to see that garbage. So anyway, in Acts chapter 13, verse 9, Paul is dealing with the child of the devil here. And notice what he says about him. He says, then Saul, who is called Paul in verse nine, in verse nine. So Acts 13, verse nine, filled with the Holy Ghost. So there's no doubt that what he's saying here is straight out of what God would say, right? He's filled with the Holy Ghost. It says, set his eyes on him and said, O fool of all subtlety and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? And we can go on and on. You know, Jude talks about these are spots in your feast of charity. Notice how he's not even calling them human. It says they're brute beasts. They're dogs. They're vile. They're spots in your feast of charity. They're clouds without water. They're wandering stars to whom is reserved the blackness of darkness, which is forever. They're filthy dreamers. And so again, tell me that those are my neighbors. Okay, those people are past hope. Those people are reprobate concerning the faith. Why in the world would I love them? And why would I want the wrath of God upon me for loving them? Shouldst thou help the ungodly and love them that hate the Lord? Therefore is wrath upon before the Lord. So that's, you know, what the Bible teaches on that. So, but in general, though, when you look at that, you know, when it says thou shalt love thy neighbor as thyself, think about this, you know, in Galatians, it says, for all the laws fulfilled in one word, even in this, thou shalt love thy neighbor as thyself. So this is a great catch all to think about, like, okay, what's the purpose of the law? Right? Is it just because God's mean? And God just wants you to have, like, just this aesthetic life, you know, it's just hard life, no fun, you know? No, the whole purpose of the law is to, that we love one another, and that we do good unto others, right? And to love God, and to love our neighbor. And so if everybody fulfilled the law, we would be living in paradise. Right? And so love is the fulfilling of the law. And so but, you know, the idea of like, well, that just negates the law. That's ridiculous. Okay. And anytime everybody says that to me, it's just, I'm just, it's this whole crowd, it's usually this ecumenical movement. They're like, Oh, don't put me in bondage, brother. You know, I'm not under the law. I'm under grace. That's their excuse for committing sin. Oh, you know, I'm under grace. That means I can go commit fornication, I can go drink alcohol and become an alcoholic. That means I can go commit adultery, I can get a divorce, I can do all these different things. And then, you know, basically, I'm not under the law, I'm under grace. No, you'll be you'll be under the law, whether you think so or not. And whether these people think they're under the law, or under grace, it doesn't change the reality, right? And the fact that they're going to reap what they sow, he that soweth to his flesh of the flesh reap corruption. Now going on from there, I just want to finish up here in Matthew chapter 22, and verse 41, probably gonna lose my, my face, my YouTube channel now, you know, nowadays, you say anything, and they're just docking you for everything. So, but anyway, and Matthew chapter 22, verse 41. So he's switching gears here, it says, while the Pharisees were gathered together, Jesus asked them, so now he's turning around, they're asking, you're like, asking him, like, what do you think about this about the tribute money? What do you think about this? And you know, what's the greatest commandment and all this? Now he's gonna turn a question on them. He says, and in verse 42, 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 in 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? And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. So notice what he's saying here. He's saying, who's Christ? And they're saying, well, he's the son of David. Now, where did they get that from? Well, in Psalm, in Psalm, we've seen this before, Psalm 132, in verse 11, it says, The Lord hath sworn in truth unto David, he will not turn from it of the fruit of thy body will I set upon thy throne. Okay, so that's where they're getting that from. And the fact that Christ is going to come through the seat of David. And so they're like, Well, it's David's son. But then he then he's like, Okay, well, why did he call the Christ Lord, if it's his son? Okay. And he's making a very important point. Now, first thing I want to point out here before we get into like the explanation of that, is the fact that he quotes Psalm 110, and verse one, where it says, The Lord said unto my Lord, sit thou at my right hand, until I make thine enemies thy footstool. Okay, now notice it in your Bible. And I know on a sword, it puts the cap all caps, Lord, in Matthew chapter 22, and verse 44. It says, The Lord all caps set unto my Lord, and it's just the capital L on there. And really, truthfully, it should just, it shouldn't be all caps there. Now, it doesn't really matter. Okay, capitalization doesn't matter in your Bible. So don't worry about that. Okay. What it what what that all caps means is that in Psalm 110, where the all caps is that you'd had the tetragrammaton. Okay, tetragrammaton just means four letters, okay. And that was the word that was used for Jehovah. Okay. And so basically, saying that Jehovah said unto my Lord, and it would just be like Lord in the second portion there. But in the New Testament, if you were looking at it in Greek, it would just say the same word twice. It doesn't say, there's no Greek word for Jehovah. Okay. Meaning that, and why I say this is because we're not talking about translation here, we're talking about when the Apostle Matthew, I believe he's an apostle anyway, when Matthew wrote down this, this verse, he wrote down the same word for the all caps Lord and same word for the next one. Okay. So what that means is that why you say, why in the Old Testament did they not put Jehovah for every single time you see that tetragrammaton, you see that all caps, they were following suit of what the apostles did in the New Testament, meaning they just put Lord. Does that make sense? So you say, well, you know, because Joe was like, Oh, I should say Jehovah. Why did why did Matthew put Lord there? Why didn't he put Jehovah? And so in your King James Bible, when you see Lord in the Old Testament, they're following New Testament suit. Okay. Meaning that, and the reason for that a lot of times too, is that back then they literally forgot how to say it because Hebrew doesn't have vowels. Okay. And I tried learning a little bit of Hebrew and it is awful. I don't really plan on going back to it. Meaning that you really have to want to, want to learn that language if you want to learn it because it's literally all consonants. And then there's like these little dots that you have to figure out and it's, anyway, and make your head spin just thinking about it. All that to say is that, you know, they basically had to know, they just had to know what what the vowel sound was by, by just knowing the language. Okay. And so they kind of forgot about it and all that stuff. So basically by that point, they're just saying, well, we're just putting Lord there, but that's under the inspiration of the Holy Ghost. Okay. So all that to say is that the Lord said unto my Lord, when you see it in the Old Testament as a tetragrammaton, as we call it, or the all caps Lord, they're following suit from the New Testament. So not like the translator is just like, oh, we're just going to put Lord there. We're not going to put Jehovah. Okay. They were following suit of the apostles and how they wrote it. Not translated it, how they wrote it down in the language that they wrote it down in. Okay. So that, what that means is that that's, that's what the way God wanted it to be. Right. Or God would have given him another word to put there, you know, as far as, because holy men of God spake as they were moved by the Holy Ghost. So what Matthew wrote down was what God spake. Okay. And so don't let people, you know, let fall into that trap. Oh, it's just say Jehovah in all those places. Why doesn't say Jehovah in the Greek? Where is actually quoted from the Old Testament then? Why did God say Lord there? And that's the key. God said Lord there. Okay. And so anyway, that, that's kind of another thing there, but, but also just to answer, answer the question, you know, it says, well, how's he calling him Lord if he's his son? Well, go to Revelation chapter 22. Revelation 22 actually just answers this straight up. Why? Because it's both. Okay. That's the answer. You know, he's calling him Lord and that, you know, that's what it comes down to. When you look at it, so-called contradiction in the Bible says, well, in one place, it calls him Lord. In one place, it calls him son. It's both, you know, that's, that's usually what you need to look at and be like, it's both. How does it reconcile? Right. Both verses are right. How do you reconcile it? And this is how you reconcile it because he's both and verse 16. So Revelation 22, verse 16, it says in Jesus, or I Jesus have sent my angel to testify unto you these things in the churches. I am the root and the offspring of David and the bright morning star. The root and the offspring. So what's the root mean? That's the source. He's the source of David. He's the one that created David. He's the one that created the whole universe, by the way, he created everything. And so he's the root of David, but he's also the offspring of David. Why? Well, go to Romans chapter one, because physically he's the son of David and his humanity as a man, he's the son of David, but he's also the Lord from heaven. He's also from everlasting. He's also God almighty. He's also the first and the last, the Alpha and Omega beginning in the ending. Okay. So that's how you answer. But in Romans chapter one, this is the last thing I'll show you here. Romans one and verse one, it says Paul, a servant of Jesus Christ called to be an apostle separated unto the gospel of God, which he had promised before by his prophets in the Holy scriptures concerning his son, Jesus Christ our Lord notices, 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. He's both the son of man and the son of God. That's what it comes down to because son of God means that God, the father is his father, right? Meaning that he's the second person in the Trinity, whereas son of David means that he was born of the seed of David. Okay. The seed of Abraham. And, you know, so that's simply how you answer that. So, but he's posing that question because that that's the problem that Jews have today is they believe that the Messiah is just going to be a man, right? They believe he's going to be a man, not God. And he's pointing out a problem. He's saying, how's he calling him Lord then? Why is he calling him Lord? They didn't get it. And they still don't get it today. The same Pharisees, because he was talking to the Pharisees and that rabbitic, pharisaical religion of Judaism today is still stumbling of that stumbling stone. They still think that the Messiah is just supposed to be a man and not God. And so, but that's Matthew chapter 22. Next week, we'll get into my favorite chapter. It's not, I don't know if it's my favorite chapter, but I really enjoy Matthew 23. So whoever reads next week, you got to read that with passion. Okay. None of this melancholy, like, you know, just you got to, you got to, you got to really just get into it. Not crazy. Okay. Don't be fake, but, but you got to imagine the way Jesus was preaching that. Okay. So that's the word of prayer. Dear Heavenly Father, we thank you for this evening. Thank you for everybody that came out and Lord just pray that you bless our church and just thank you for your word. So many great things just in that one passage. And Lord, I know we didn't touch everything or hit on everything that's in there, but Lord, we just thank you for the book of Matthew and just pray that you'd continue to bless us through this study and Lord just pray to be with us throughout the rest of this week. Keep us safe.