00:00 Introduction and Technical Difficulties

00:41 Encouragement for Relational Evangelism

01:23 Personal Experience with Neighborly Evangelism

07:06 Discussion on Jeremiah 30: Future Restoration

13:05 Jeremiah 31: The New Covenant

23:59 Conclusion and Prayer

Hey everybody.

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It is Thursday.

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Uh, yeah, Thursday, August 15th,

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working here for a second there.

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I was just having trouble getting

the, uh, the app that we used to

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record this to fire up and, and work,

but it looks like we're good now.

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So.

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Uh, if you're listening to

this, then we're good because

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otherwise we would, you.

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It wouldn't be up and we wouldn't be

good, but anyways, you're hearing it.

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So I trust that everything's good.

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Uh, yeah, it's Thursday.

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We're, we're glad that you're with us

tuning in again, we got a big text today.

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Important one, especially

the second chapter that we're

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going to be covering today.

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Jeremiah 31.

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So Jeremiah 30 and 31.

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Uh, we're going to talk a

little bit more about the

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relationship between the, uh, the.

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The the near term fulfillment

in far term fulfillment the

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concept of the already, not yet.

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And how we understand the language of the

new cabinet, but before we get there, Uh,

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just want to encourage you just to, as

we've, we've challenged this past summer

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and summer is drawn to a close, but just

to encourage you to, to still be doing

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this, and that is to be pursuing your,

your neighbors evangelistically there.

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Um, Inviting them over for dinner,

having them over to your house.

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Getting to know them.

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This is not intended to

be a one and done thing.

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This is not intended to be something

that you're like, well, I did it.

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So, uh, had him over once now.

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I'm I'm good to go.

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That's not really the goal.

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The goal is to, to hopefully

cultivate a relationship there.

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With your neighbors to get

to know them, to be able to

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continually, uh, share the gospel.

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And so you may be thinking,

well, what does that look like?

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How does that work?

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And let me just.

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Uh, talk a little bit about my

experience with, with some of

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our neighbors in our neighborhood

that about six months ago made it.

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And I got invited over to

their house with our family.

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So we went and, uh, got to spend some

time with them and they're a Hindu family.

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And so we walked in and they

had their idols up on the.

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The mantle and, and other things.

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So we, we sat in their house for a little

while and we talked with them and I asked

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some questions about, well, what is this?

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And what is that?

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And, and what is the other thing there?

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And just kind of.

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Establishing a, uh, a

groundwork with them.

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Well, A couple of weeks ago last week,

I guess we had them over to our house

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and, uh, they came over for dinner and

we sat down with them and we were just

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making some small talk for a while.

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And.

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And then as our kids were up often

and playing, I said, Hey, can,

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can I just ask some questions?

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I'm just curious.

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And I said, do you

mind, is that all right?

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And she said, sure.

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And I said, can you tell me, you

know, who do you think Jesus is?

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And.

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Uh, we talked through

that for a little bit.

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And, and I talked about, um, you know,

the, the concept of sin and I asked

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them some questions about reincarnation.

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Which is something that,

that she believes in.

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And, you know, she said, I believe that

we believe that there's, there's seven

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times that a person can be reincarnated.

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And then after the seventh time, then

they reached that place where they're

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one with Brahma Brahma, being the creator

in the Hindu, uh, The Hindu religion.

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And so I asked just a

follow up question to that.

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I said, okay.

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W w.

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But what do you know when,

what reincarnation you're in?

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And, and she said, no.

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And I said, okay, well, what

about the person that's on

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the seventh reincarnation?

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And.

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They're not good enough.

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They're not a good person because the

it's very much about your works in

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the Hindu religion is what dictates,

you know what you're going to come

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back as, or whether you'll get to

that place of being one with Brahma.

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And so I said, what,

what about that person?

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That it's their seventh time.

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Last time, no more reincarnations

after this, and they're not,

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they're not good enough.

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What do we do there?

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And she said, well, and she

was hesitant to get here, but

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eventually she said, you know, Yeah,

there, there is a hell in Hindu.

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Uh, in, in the Hindu religion

and there's actually a God of

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hell and so forth and so on.

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So that opened the door to us,

talking about the, the commonality in

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not just Christianity and Hinduism,

but really all religions of having

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to deal with the concept of sin.

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And so we talked about that and

I said, you know, the way that

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Christianity deals with sin is.

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Uh, that's the reason that Jesus.

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Took on flesh that, that God,

the son of God took on flesh and.

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Live this perfect life.

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And so kind of went into the gospel there.

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And it wasn't a conversation where

I sat them down as we had them over

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for dinner and said, oh, Hey, by

the way, we need to go over the.

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Pardon me.

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I'm good.

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I promise you.

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I'm fine.

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Uh, got interrupted by a

little frog in the throat.

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Uh, it wasn't a situation where we

had them over for dinner and said,

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Hey, listen, we got to go over

the four spiritual laws right now.

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Uh, but it was still an opportunity

through casual conversation.

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To get to the gospel.

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And so, uh, laid the gospel out,

said, this is what we believe that

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that God has done to deal with sin.

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And the way we got there was

through asking questions.

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And listening for common ground.

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And once I found the common

ground of, Hey, you know what?

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You've got this concept of,

of sin and justice and sodas.

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So does Christianity.

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So do we, and, and there's, uh, an

opportunity to say your view is,

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Hey, I gotta be a good enough person.

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And in the conversation

I asked, I said, how did.

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Yeah.

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How do you know if you happen?

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Good enough.

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And again, not, not really a way

to, to, to be able to be sure

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that you've been good enough.

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So we'll talk about the certainty

that we have in Christianity and that

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it's about Christ's righteousness,

not our righteousness and the payment.

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And.

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The cross and substitution, we talked

through all of those things and it was

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just a, it was a good conversation left.

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Uh, just encouraged by that and, uh,

mindful of there's more work to be done.

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We're not done getting to know them.

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We're not done having dinner with them.

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And so it's not about a one and done

thing or, or two and done thing.

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Now it's about, Hey, We need to think

about getting them over again, or

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maybe they'll have us over to their

house next time, either way, but

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just continuing the conversation.

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That's uh, an example of

what it looks like for us to

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pursue relational evangelism.

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Uh, relational evangelism is

still has to include evangelism.

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It still has to include the gospel,

but there's a way to do that in.

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You know, in a method that kind

of disarms the other person.

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It doesn't put them on the defensive

right away, but you're still

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communicating these gospel trues to them.

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So I just want to encourage you church.

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I have people over in your

neighborhood, ask them questions.

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Getting into what they believe in and talk

to them about some of these things that,

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that, uh, that are so personal to them.

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And, and it's, it's easy when you

realize, okay, this is something

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that, that yes is personal, but

they've got their, their false gods.

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The sitting on their mantle

and their, their living room.

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So it's not something that they're hiding.

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It's not something that they're

embarrassed by because they're

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displaying these things out in the open.

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And so, okay.

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Yeah.

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I'm going to ask some questions about it.

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Maybe your neighbors and atheist, you

know, starting to ask some questions

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about how did you get to that conclusion?

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How did you.

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What do you think about

people who believe in God?

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What do you think about.

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Uh, Christianity, what

do you think about Jesus?

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Do you think that Jesus

was a historical person?

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What do you do with the historical

accounts from Tacitus and Josephus

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and others that referenced Jesus.

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How do we.

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What do we do with this?

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What do you think happens after death?

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And so if we will get beyond this,

like religions, Tabby, we can't

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talk about it kind of mentality.

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And just begin to ask people questions.

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People are willing to talk

about what they believe.

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And I think if we do that, we'll find

some good inroads into their lives to

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be able to say, Hey, you know what?

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This is what the gospel is.

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As I was watching my neighbors the

other night as I was walking through

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the gospel with them, I could tell that.

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Th this is not something that they knew.

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This is not something

they had heard before.

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This is not something that they

were aware of as far as, uh, who

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Jesus is and what he's done for us.

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Um, and so that was an opportunity

to, again, put that out

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there and put it before them.

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We're going to continue to

pray for them and pursue them.

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I'm just saying, uh, would encourage

you to do the same thing with your

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neighbors that God has put in.

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Your neighborhood.

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All right, Jeremiah, 30 and 31.

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And these two chapters, as we've

been talking about a lot of.

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I've just a bad stuff

for Israel and Judah.

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A lot of negativity, a lot

of things not going right.

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Uh, these two chapters, remind us

that not all is lost for God's people.

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Um, and, and that's such a good thing.

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It's, it's kind of a breath of fresh air,

a little bit in the midst of the rest of

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the book of Jeremiah right now, but in

chapter 30, Uh, it opens up the word of

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the Lord came to Jeremiah from the Lord.

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Uh, the word that came to Jeremiah from

the Lord brother, uh, verse three for

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bolt, the days are coming declares.

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The Lord, when I will restore the fortunes

of my people, Israel and Judah says

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the Lord, and I will bring them back to

the land that I gave to their fathers.

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And they shall take possession of it.

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Now is this.

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Short term, or is this far term,

what do we do dealing with here?

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Well, I think we're actually

not dealing with the near term.

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I don't think this is pointing to

the return under, under Cyrus and

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Nehemiah and things that we're going

to read about when we get there.

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Because he says I'm going to restore the

fortunes of my people, Israel and Judah.

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So he's talking about both.

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Uh, the, the Northern and

the Southern kingdoms here.

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He's, he's talking about

the fullness of the nation.

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He's not just talking about Judah

and a few from, from the north,

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that'll be a present there.

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And so I think this is really

talking about this future.

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Uh, restoration that God is going to have,

where he's going to restore the fortunes

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of the people we're talking about.

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Again, here, the millennial kingdom.

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But before that verses four through seven.

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There's prophesied here.

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A time of intense suffering and pain

that's described as a time of distress

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for Jacob, or you may have heard of.

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Uh, the time of Jacob's trouble.

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In, in some want to see this

as the Babylonian exile.

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W, well, that's what this was about.

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This was the about that.

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Okay.

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Well, if that's, so then why does

Jeremiah say this is a time of

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distress for Jacob and not simply say

this is time of distress for Judah.

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Because the Babylonian exile was

not about the Northern tribes.

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It was not about Israel as a whole.

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It was about the Southern kingdom.

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It was about Judah.

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And so here he says, no, this is a time

of trouble for Jacob, Jacob being the.

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The pseudonym that is used for Israel

as a whole or the moniker, rather than

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as a use for Israel as a whole and

not just the Southern tribe there.

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So this seems to be indicating a future

time of suffering judgment for all Israel

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prior to the full realization of the

promises of Jeremiah 30 verse three, that

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he's going to restore the fortunes there.

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We would see this, this time of Jacob's

trouble or Jacob's distress as what

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we refer to as the great tribulation.

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And that is what takes place

in the book of revelation.

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This takes place after

the rapture of the church.

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This is the seven-year period

during which the antichrist

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comes to the comes to power.

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There's a treaty made with Israel

for three and a half years.

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That's broken midway through the

tribulation period three and a half

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years in, and then it's a time of

intense persecution against God's

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people for the rest of the time period.

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There.

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Uh, this time has also alluded to

in Daniel chapter nine, verse 27,

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where it says he shall make a strong

covenant with many for one week and

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for half the week, he's going to put

an end to sacrifice and offering.

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So that's three and a half years in

the antichrist says, you know what

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we're done with sacrifice in offering.

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And he's going to desecrate the temple

during that period of time as well.

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Matthew 24.

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Uh, 15 through 22 also talks

about this same time period, the

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time period of the tribulation.

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And so before the full restoration

is going to come this tribulation

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period, it's one of the reasons why,

as dispensationalist, we would say

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that this has not been fulfilled yet.

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Uh, we are pre tribulational

in our view of the rapture.

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So we believe that the church is going to

be raptured before the tribulation period.

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And so the tribulation period

is going to follow that.

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That is the time of Jacob's

distress that we're reading about

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here in Jeremiah, chapter 30.

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Then after that seven year period, that's

when the millennial kingdom is instituted.

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That's when Christ comes back,

the antichrist is defeated.

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The false prophet is defeated.

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Satan is bound for a thousand years.

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Jesus reigns on earth from

Jerusalem, from the throne of

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David during that time period.

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And we get to reign with

him as the church, but.

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That's the millennial kingdom during

that time, that's when the fortunes

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of Israel and of Judah are going

to be restored after that period.

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Uh, Jeremiah 30 verse eight, you see

the reference to the yolk, and that

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is a reference to the oppressor.

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Uh, as it's coupled with the

promise that the foreigner shall

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no longer make a servant of him.

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And so this is an idea that, that

the yolk is going to be removed.

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It's going to be taken off the neck.

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Remember Jeremiah had been

promising with a yoke on his neck.

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And so here.

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The yolk is going to finally be removed,

but that's not going to come until then.

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That's not going to come

until the millennial kingdom.

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Verse nine, some see this here, uh, where,

where the prophet says they shall serve

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the Lord, their God and David, their

king, whom I will raise up for them.

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Some have argued including some

dispensationalist that this is the

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literal David, who they will believe

will be resurrected on that day to reign

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with Christ and the millennial kingdom.

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Others simply see this as a reverence

to the true David, who is the Messiah.

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That's my personal view here.

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I don't think this is referencing

the, the, the historical David.

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I think this is

referencing the true David.

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I think this is referencing.

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Jesus that Jesus is going to be the

one who will be their king, who God is

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going to raise up for them, uh, in the

sense that he's going to install Jesus

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as the king during this thousand year

reign during the millennial kingdom

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there, and then verses 16 through 24.

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As we read through this, uh, again, that.

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That question that we need to ask

as we come to texts like this is

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this question that says, okay,

when has this been fulfilled?

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When was this been?

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When was this fulfilled historically,

if the answer is well, that

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hasn't then you're correct.

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And what do we do with the promises?

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If they're not yet?

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Uh, to be fulfilled in the

future millennial kingdom.

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If, if these promises in 16 through 24

here of Jeremiah 30 aren't yet to be

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fulfilled in the millennial kingdom.

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Well then what do we do with

these we're left to try to.

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Overly spiritualize them and

turn them into some allegorical

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promises that are fulfilled

somehow in the life of the church.

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And I just don't see that.

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I see this as specifically promises

for Israel because that's who they

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were delivered to is the people of

Judah and the people of Jerusalem,

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the people of Israel at this time.

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And they will be fulfilled in the future.

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So Jeremiah 30 is about that

future millennial kingdom that

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hope after the time of Jacob's

distress, it's going to be good.

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There's going to be a restoration

of the fortunes, Jeremiah 31,

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then can expand upon that.

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And th the God's future

kindness to his people.

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And that's verses one through 14 here.

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Uh, look at verse three.

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Again, I have loved you with what type

of love, what does it say in verse three?

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It says I have loved

you with an everlasting.

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Love the Lord, his language towards

his people is something for us to

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consider as we are weighing whether

or not the church has replaced Israel.

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I don't think the church has in

verse three, things like this.

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He's loved Israel with an everlasting

love, uh, verses eight through nine,

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the regathering of repentant Israel.

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Uh, you've got the merciful God

who's relating to his people as

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a father does to his children.

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So, uh, verses eight through nine,

again, you've got the picture

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of the regathering of Israel.

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This is a promise given to

Israel, and this is not yet.

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Occurred.

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Okay.

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First 15.

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Uh, Jeremiah 31 15 may sound familiar

to you if you've read through the

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gospels and you remember the story

of Herod ordering the death of the

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Israelite children two years and under.

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Uh, the, uh, the gospel writers

there, Matthew in particular.

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Uh, equates that time of weeping and

mourning to what we read about here.

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Rachel was the mother

of Joseph and Benjamin.

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Uh, Joseph, the father of Manasseh the

two main tribes of the Northern kingdom.

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Uh, and so we we've got

this, this prophecy here.

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Uh, that currently Rachel

is weeping and refuses to be

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comforted because they are no more.

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It's a reference to the fact that

the man, the Northern kingdoms in

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X out, they're not here anymore.

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And in that grief, that sorrow over

the present tribulation, that they were

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undergoing the present suffering that

they were undergoing at the time in exile.

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Uh, Matthew compares to the suffering

and the grief felt by the Israelite

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mothers in Matthew chapter two, when

these, these children are killed under

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the reign of, of Heron, but verse 17,

there is hope in that hope is coming in.

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Uh, the eventual return.

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And so verse 17, there's hope

for your future declares, the

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Lord and your children shall

come back to their own country.

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And again, I think the

ultimate fulfillment of this.

362

Is even as we sit here today,

listening to this, reading this yet.

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Future.

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Verses 18 through 20, we get this idea.

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Efraim is going to repent again, that

Northern the Northern tribes, Efraim

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is going to come back to the Lord and

God is going to have mercy on them

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because they are still his children.

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They're still his, they

still belong to him.

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He has not forsaken them.

370

Uh, and so God is going to

allow them to come back.

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God is, look at verse 20 is Efraim.

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My dear son.

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Is he my darling child.

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And so even though Efraim the

Northern kingdom in XL right now,

375

they were taken off the scene.

376

They're not done.

377

They're not gone.

378

God still has a future.

379

Even for them.

380

Versus 21 through 30, then we

get the return from captivity.

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In verse 21 while on their way to

exile, Judah was to set up road markers.

382

Uh, we're turning towards the Southern

kingdom now towards the Judah.

383

And Judah is instructed

to set up road markers.

384

It's like leaving a trail of breadcrumbs

so that when they return, they can

385

know how to get back, uh, by the way

that the same way that they left.

386

And so this is God saying you're

going into captivity, but take

387

hope, take heart, take hope.

388

There's going to be a return verse 22.

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There's this interesting phrase here.

390

A woman.

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In circles, a man.

392

Uh, commentators are, are,

are split on what this means.

393

He says, verse 22, how

long will you waver?

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A faithless daughter for the Lord

has created a new thing on earth.

395

A woman in circles, a man.

396

Uh, There's there's the commentators

don't exactly know exactly what

397

that means and how to translate it.

398

Uh, it could refer to wayward

Israel returning to Yahweh.

399

So the, the woman being Israel,

returning to the man Yahweh as previously

400

unfaithful wife to her husband.

401

It's possible.

402

It's just not a common way

to describe that again.

403

The certainty on this interpretation

is not possible, but it's in

404

the context of Israel returning.

405

And so that's why people

would, would lean towards them.

406

All right.

407

But let's get to why you came today.

408

You came today because in Jeremiah

31, we get the new covenant.

409

The new covenant specifically in

Jeremiah 31 31 through 34 now.

410

A new covenant implies that there's what.

411

An old covenant.

412

You're right.

413

If you guessed that, if you

said that out loud, good job.

414

You get a point for the day.

415

Uh, yeah, the new covenant implies

that there's an old covenant.

416

The old covenant would be the rhymes wish

mosaic and starts with an M it's mosaic.

417

Yep.

418

Mosaic, covenant, which is the law.

419

And so the new covenant is given

here in this passage with the

420

mosaic covenant lying in tatters.

421

Cause the mosaic covenant was, was given

to Israel to be a reminder to them.

422

This is what God desires of you.

423

And remember we read through the

passages of a blessing and cursing.

424

In the old Testament law and

say, if you do these things,

425

you will receive the blessings.

426

But if you do these things, And disobey,

then you're going to get the curses.

427

And Israel had failed.

428

Israel had failed miserably by

the mosaic covenant, and now they

429

were suffering under the cursing.

430

They were in exile, or they

were bout to go and XL.

431

And so with the mosaic covenant,

basically lying in tatters,

432

this new covenant was necessary.

433

If this restoration was

ever going to happen.

434

Because Israel had already shown,

they can't relate to God based on

435

the stipulations of the old covenant.

436

And so God was going to have to do

something different here and that's

437

exactly what was going to happen.

438

God was going to take the initiative and

that's what this new Kevin is all about.

439

He's going to write his law

on the hearts of his people.

440

He's going to give them an

inherent knowledge of himself.

441

He's going to forgive

their sins against him.

442

And so all of this, these promises that

we've read about in the new covenant

443

that are so encouraging and so good.

444

It is about how God is going to

relate to the people of Israel and

445

the people of Judah in the future.

446

Now you might be saying, but wait a

minute, I remember something about the

447

new covenant from the new Testament.

448

Something about it around

the cross and the upper room.

449

And if you're there, then you're, you're

tracking you're on the right place.

450

Luke chapter 22 verse 20

Luke chapter 22, verse 20.

451

It says this in likewise, he took the

cup after they had eaten saying, in

452

fact, we read this every time we do

the take the Lord separate together.

453

Luke 2220 and he took the cup.

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Jesus did.

455

After supper saying this cup that is

poured out for you, is the new covenant.

456

In my blood.

457

And so in Luke 2220 Jesus takes the,

the language of the new covenant.

458

And he says, I'm inaugurating

that through the cross.

459

Anytime a covenant was inaugurated.

460

Anytime a covenant was enacted,

a sacrifice had to be given

461

a sacrifice, had to be made.

462

And so in Jeremiah 31, Jeremiah

is prophesying about the

463

coming new Kevin in the future.

464

And, and in Luke 2220, Jesus is

saying that he is there to inaugurate

465

the new covenant then in there now.

466

Wait a minute.

467

I thought this was for Israel.

468

The cross is for everyone.

469

Yeah, exactly.

470

It's it's true.

471

And so who's the new covenant for

is the new covenant for Israel or

472

is the new new covenant for us?

473

You know the answer it's yes, it's both.

474

It's it's for Israel.

475

Yes.

476

And it's also for us as the church.

477

This is the already, not yet.

478

Church.

479

We get to enjoy the blessings and the

benefit of the new covenant already.

480

Presently, we get to

enjoy the forgiveness.

481

We get to enjoy the new heart

that God has given to us.

482

When we get to the book of Ezekiel is EQL.

483

Uh, he's going to talk more

about the new covenant.

484

God is there, and he's going to

use language of replacing the heart

485

of stone with a heart of flesh.

486

We have experienced that already.

487

And it's come through the cross,

it's come through the work of Jesus.

488

So the new covenant that God is going

to bestow upon his people, Israel,

489

the new covenant that is going to

be the foundation and the basis

490

by which they interact and relate

to him in the millennial kingdom.

491

Ease.

492

Is inaugurated.

493

And enacted at the cross.

494

The cross is the sacrifice that

inaugurates the new covenant.

495

We get to participate

in, in an, in it as well.

496

It's not exclusive.

497

It's not just for Israel,

not for the church.

498

It's for both.

499

It's a yes.

500

Kind of answer to that question.

501

It's both an there's an already,

but not yet fulfillment to this.

502

We are participating in some of the

already the ultimate fulfillment is going

503

to be during the millennial kingdom there.

504

So the new covenant, Jeremiah

31 31 through 34 key.

505

Uh, major.

506

Uh, kind of marker in the history of

Israel in the old Testament is this

507

passage, Jeremiah 31 31 through 34.

508

The new covenant language that

are so significant for us.

509

Finally, uh, Jeremiah 31 36 through 37.

510

We're going to see a

few of these passages.

511

Uh, newsflash.

512

Uh, you've probably got it by now,

but I'm a dispensationalist, we're

513

a dispensationalist church, right?

514

And so part of the reason is

because of verses like this.

515

I just want to read it for you.

516

Okay.

517

Cause I don't want to embellish it myself.

518

I just want to read it for you.

519

And remember that he's talking

to Israel about the promises

520

that he's making to them.

521

He says this in Jeremiah 31 36.

522

If this, let me back up to

verse 35, thus says the Lord who

523

gives the sun for light by day.

524

And the fixed order of the moon and

the stars light by night, who stirs

525

up the cease that its waves roar.

526

The Lord of hosts is his name.

527

So he said, look, you've got the

sun in the sky for light by day.

528

You've got the moon in the, the.

529

The sky for light by night.

530

And you've got the waves in the

oceans that continue to roar.

531

Then he says this in verse 36.

532

He says, if this fixed order, that

is the sun in the sky by day, the

533

moon in the sky by night departs.

534

The ocean stop producing waves.

535

If these things depart from me,

declares the Lord, then shall the

536

offspring of Israel cease from

being a nation before me forever.

537

Thus says the Lord verse 37.

538

If the heavens above can be measured.

539

And the foundations of

the earth be explored.

540

Then I will cast off all the

offspring of Israel for all that

541

they have done declares the Lord.

542

So in verses 36 and 37, what God

has said there is, he said, if

543

that, which is not possible happens,

then yes, I'm done with Israel.

544

The implication is because it's not

possible for the son to not give

545

light by day or the moon to not give

light by night or the waves to cease

546

rolling onto the shore, because

it's not possible to measure the

547

heavens above or the foundations of

the earth to explore all of them.

548

It, because those things are not possible.

549

Neither is it possible that God is going

to declare that he's done with Israel?

550

And so it's verses like this, and

we're going to see a very similar

551

thing in, in one of the next couple

of episodes that we have here.

552

That that reminds us that God

is not done with his people.

553

And so we need to bear that in

mind and understand that the church

554

has not taken Israel's place.

555

There's a future for Israel.

556

God has made these promises.

557

And God has not making these

promises, not knowing what's coming.

558

God is not making these promises unaware

that the church is going to happen.

559

God is not making these promises.

560

On aware of, of what's going on

right now in the geopolitical scene.

561

He's making these promises to Israel

as the one who ordains all things.

562

And so there will be a future for Israel,

and that's why we hold fast to that idea.

563

And that concept and that's why

in part we are dispensationalist

564

because the Bible tells us so.

565

Anyways.

566

Uh, yeah.

567

That's it.

568

That's Jeremiah 30, 31.

569

Awesome texts, encouraging passages.

570

Let me pray for us and then we'll be done.

571

God, we thank you so much for these texts.

572

We thank you for the future for Israel.

573

And we are looking forward to the

fulfillment of that, to be able to watch

574

it all unfold and to see your word, come

to fruition, your word, come to pass.

575

And so.

576

I got just increase our faith.

577

In the meantime, as it is sometimes

difficult to see how are you

578

going to work out all of these

things, and yet we trust you.

579

And so as, as, uh, the.

580

The father prayed in

the, uh, in the gospel.

581

Lord, I believe help my unbelief.

582

There are times where we doubt, but Lord

help our unbelief and help us hold fast

583

at the end of the day, ultimately to

what the Bible tells us when we read it.

584

And so we pray these things in Jesus name.

585

Amen.

586

Are y'all well, thanks for tuning

with me for a longer episode today,

587

but keep on reading your Bibles and

tune in again tomorrow for another

588

episode of the daily Bible podcast by.