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00:00 Introduction and Audience Question

00:26 Pastor PJ's Insight on Genesis 9:1

01:32 Discussion on Satan and Dominion

03:15 New Staff Member Announcement

03:50 Exploring Genesis 12: Abraham's Journey

06:01 Abram's Time in Egypt

08:48 Abram and Lot Separate

10:19 Abram Rescues Lot and Meets Melchizedek

12:47 God's Covenant with Abram

16:42 Understanding Biblical Timeframes

21:11 Concluding Thoughts and Prayer

Hey everybody, welcome back to another

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Rod: edition of the Daily Bible Podcast.

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Let's jump on into this.

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We have a question from

an audience member.

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We are just right away.

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Okay.

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Yeah, let's go.

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Here's the question.

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You ready for this?

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It's a doozy.

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Here's what it says.

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Genesis 9.

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1 omits the command to subdue

the earth, as was in Genesis 1.

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28.

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Do you find any significance

in that omission?

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Okay, the field is yours, Pastor PJ.

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PJ: Answer as you see fit.

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Yeah, honestly, I don't.

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necessarily find any significance

in the omission there.

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I think it's implied, I think

it's implied in the rest of

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the unfolding of human history.

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I think that's part of the role of man.

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Even when we go to Psalm 8, which I

know is a messianic Psalm, but at the

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same time, I think it has a dual reality

where it's talking about both Christ as

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the Messiah, but also mankind as well.

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When he says, what is man that you are

mindful of him, the son of man that

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you care for him, you've made him a

little lower than the heavenly beings,

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crowned him with glory and honor.

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You've given him dominion

over the works of your hands.

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And so there in, there's I think that

there's a continuation of even the

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dominion mandate that's given to mankind.

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You've put all things under his feet,

all sheep and oxen, beasts of the field.

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So I think it's assumed there.

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I think it might be a little bit

too much to parse out the lack

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of its presence there in Genesis.

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Maybe there is more to that than

meets the eye, but I do think

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that, that it's assumed and

implied in the instructions there.

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In fact, it goes on in verse two.

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It says the fear of you, the dread

of you shall be upon every beast of

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the earth and upon every bird of the

heavens, upon everything that creeps

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on the ground, all the fish of the sea.

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So there's dominion implied there and

what they're going to, the response

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of the animals to Noah and his

family after the flood, post flood.

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Rod: Do you make anything of

the fact that scripture calls

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Satan the God of this world?

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Did mankind somehow lose his

dominion status, his leadership

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because of Adam and Eve's

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PJ: sin?

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Yeah, we were always going to be vice

rulers, no matter what, vice regents,

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because even prior to the fall, God is the

ultimate ruler, the ultimate authority.

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So I think maybe in that sense,

the vice regency now is for the

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unbeliever a la Ephesians chapter

two, they are vice regents of Satan.

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They're exercising dominion on Satan's

behalf over God's creation in a

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way that is, is broken and marring

creation even further as believers.

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I think we are being restored.

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And, and sanctified such that we

would have an opportunity to, to

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exercise dominion more akin to what

his original design was for us.

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But we won't fully realize that

until the new earth, when, when he

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is reigning and we are all in our

glorified bodies with him at that point.

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Rod: And practically speaking, as you

look at the unfolding of human history

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and redemptive history, you still see

man operating with that same mindset.

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We're taking dominion.

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We're continuing to build and to

operate as God designed us to.

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We're inventing new things.

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We're just talking about AI yesterday.

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Man is still taking dominion over.

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The creation, even the digital creation

that we're trying to navigate now.

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So there's so many areas where

you still see the effect of God

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command, even if you don't see.

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That effect in perfect harmony

with the way God designed it.

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So there's always going to be sin.

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There's always going to be fallenness

in Genesis chapter three, where

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you have the cursing of the ground.

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God doesn't tell Adam

to stop taking dominion.

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He just says, it's going to be much

harder now that the dominion mandate,

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I think is still in effect as well.

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Although to the point of our writer here.

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I do think there is something to be said

about Jesus taking ultimate dominion.

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I think there is something to be

said about him being the last Adam.

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So there is something about that,

although I don't think it absolutely

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negates man's call to be part

of that dominion mandate still.

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Yeah, I would agree.

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I would agree for

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PJ: sure.

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Yeah.

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Hey, we have a new staff

member in the office.

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We haven't, I don't think

mentioned that on the podcast,

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but it's something worth noting.

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Sure.

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Allie Trinidad is here officially as

our Kidsmen Administrative Assistant.

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AT2.

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Yeah.

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Yeah.

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Cause AT1 is Angelo, her husband.

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That's right.

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Yeah.

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So, uh, she's in the office

and it's been good and it's

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also been a little bit tight.

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Yeah.

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A little bit tight.

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A little bit cramped.

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Yeah.

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We need more space like yesterday.

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Yeah.

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It would be nice.

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Yeah.

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But we're glad and excited for that.

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And I know Mark's looking forward

to having her on the team.

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Yeah.

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Yeah, he's been praying

for that for a long time.

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So we're glad we could

finally get rolling.

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I feel like we're growing quick, man.

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Yeah, it is.

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Hey, let's jump into our text for the day.

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All right.

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Genesis 12.

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Something that I was noticing as I was

reading through Genesis 12 through 15

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this time is just the movement of Abraham.

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I don't know that there's anything

there, but in the realm of theology,

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when you write a PhD, you have to

find something super nuanced to write

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on that nobody else has written on.

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I wonder if there's something

to the movements of Abraham.

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Why he moves from one place to the other.

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And it starts even right away in Genesis

chapter 12, God commands him to go.

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And this command to go is notice to

go from your country, your kindred,

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your father's house to the land.

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I will show you some of the

people that are listening to this.

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You guys.

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Went from California, you went

from your home and your family and

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your work and everything else to

come on the church plant with us.

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And so, you know a little bit about

what's what he's dealing with here.

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But back in this time, man,

the family was everything.

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Your family, your lineage,

your culture, your land.

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It was everything.

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And now God is calling

Abraham to go away from that.

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And to go to this promised land, Abram at

this point, that's worth note, but he's

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not going to be Abraham until much later.

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And so God commands him to

go and look at verse four.

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So Abraham went, but in between there

in verse three, an important verse

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here, he says, I'm going to bless you.

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And I'm going to bless all the nations.

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All the families of the earth

will be blessed through you.

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So this is what Paul refers to in

Galatians chapter three as the gospel.

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He says, God preached the

gospel beforehand to Abraham

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saying, and you will, all the

families of the earth be blessed.

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And the way that's going to happen is

the descendant of Abraham that we know

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Jesus, Jesus is going to be the one

that's going to descend from Abraham

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through his line, through the son of the

promise, Isaac, we'll get to that later.

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And he's going to be the one

that's going to bring blessing

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to all the families of the earth.

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So pretty cool there that Paul refers

to Genesis 12, three and calls that the

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gospel in the book of Galatians, Abraham

comes to a couple of different locations.

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The first one that he comes to is Shechem.

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Shechem is going to be an important

place in the old Testament.

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It's going to be the place where

Joseph's bones are laid to rest.

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It's going to also be the eventual

capital city of the Northern kingdom.

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It's a place of spiritual

significance for the people there.

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And it starts here with Abraham

venturing there, Abram venturing there.

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Then it comes to Bethel and Bethel

is the second most mentioned city in

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the Old Testament behind Jerusalem.

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Another sacred place, significant

place here associated with, with

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Abraham and later with Jacob.

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This is the place where Jacob has

the dream of the angels ascending

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and descending upon the ladder.

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So this is a significant location

in Israel's history as well.

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Bethel means house of God.

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And so this is the calling of Abraham

and the initial promise of blessing

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to Abraham here as Genesis 12 opens.

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Verses 10 through 20 then a famine shows

up in the land and Abraham takes off and

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Abraham goes down with his wife Sarai now

Eventually, we will know her as Sarah,

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but right now she is Sarai and they flee

to Egypt and while they're there Yeah,

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this is where Abram takes on a little

bit at less of a shiny veneer for us

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Because Abram tells his wife Sarai to

tell the king there that she's his sister.

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And the reason is to

preserve Abram's life.

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So think about it.

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God has just told Abram, go to this land.

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I'm going to give it to you.

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I'm going to bless all the

families there through you.

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And you're going to be a

blessing to other people.

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Abram goes down to Egypt and immediately

he lacks his trust in his faith and his

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confidence in God and tells Sarai his wife

to lie and tell the king there that she is

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his sister in order to preserve his life.

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And what he ends up doing is putting his

wife's life in grave danger, or at least

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her moral character in significant danger.

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Rod: Yeah, and it gets worse,

because this happens more than once.

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This is not the first and last

time that Abraham's gonna do this.

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There's one more event, and then there's

one more that his son's gonna do.

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But on top of this, what you have, okay,

so someone, I read this, someone said,

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no one told Abraham not to do this.

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This wasn't forbidden by God, he didn't

command it either, so it wasn't like God

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was telling him to go do this, but this

isn't necessarily a wrong thing to do.

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But we can say, based on the context

here, this wasn't a good thing.

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The fact that he's putting his wife

on the line instead of saying, this is

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my, this is my bride, please give us

safe passage, it does show a lack of

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faith and a lack of character there.

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But notice, this is a bad scene

on, on, on Abraham's life.

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This is not an act of faith, this

is certainly an act of, Human

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ingenuity, which ends up hurting him.

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And I guess this is also worth noting too.

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This is likely when he picks up Hagar

and she's going to play a pretty

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prominent role in the coming chapters.

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A little role.

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PJ: Egypt is such a thorn in

the side of Israel, right?

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And from the

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Rod: very beginning,

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PJ: and here you see it again.

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And so many times Israel looks

to Egypt for deliverance.

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Israel looks to Egypt for what

she should have trusted God for.

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And here you see Abraham who becomes

the father of, of Jacob, who is then

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renamed Israel and produces the 12

tribes that the grandfather, rather.

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Here you have Abram fleeing to Egypt.

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Yeah.

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Was he told not to do it?

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No, but was he told by God, Hey, this is

the promised land that I'll be giving you.

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And I'm going to, I'm

going to bless you here.

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I think there's a lot between the

lines of where Abraham or Abram

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failed to trust in God in this.

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I don't know that we can say it was even

a good move for him to leave the promised

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land and go down to Egypt to begin

with in the midst of the famine, rather

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than to turn to the Lord and trust and

say, okay, God, I'm going to trust you.

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I'm here.

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You told me to go here.

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I am.

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And here's this famine,

which, what you got for me.

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That's gonna fix that later.

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He's gonna tell him not to go to Egypt.

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Rod: Yeah, he's

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PJ: gonna do not go Yeah, I'll give you

a pass on the first one and I got you

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out of danger, but don't do that again

I mean in the chronological plane is

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so good because we it wasn't long ago

If you were with us last year that we

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were reading about even towards the

end of Israel's history in the Northern

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Kingdom especially trusting in Egypt and

Judah trusting in Egypt as Babylon was

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coming against her and everything else

Egypt is going to be a problem and is a

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problem right off the bat right here too.

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Genesis, yeah, chapter 20,

that's the situation there.

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So Genesis 13, then we find a situation

where Abram, who is with his, his

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nephew, Lot, comes back up and they find

that there's not enough prairie land.

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There's not enough pasture

land for their flocks.

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And with that being the case, Abram and

Lot end up separating and Lot is going

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to make a decision that's going to have

reverberating effects as we'll find

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out in a few days here, because he's

going to go down to the land of Sodom.

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Which he views as a land that

is beautiful and a land that

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can provide for his flocks.

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And he's going to go down there.

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And so Abram and Lot

in chapter 13 separate.

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And God then promises to Abram in this

context, the land that Abraham could see.

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He says, look around you, see everything

in front of you and understand.

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I'm going to give you this land.

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And also I'm going to give you descendants

as numerous as the dust on the earth.

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And so God is developing what is going

to be the Abrahamic covenant slowly,

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but surely from Genesis 12, all the way,

ultimately through Genesis chapter 15,

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which we'll get to in a moment here.

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Is Genesis

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Rod: 12, the beginning of the Abrahamic

covenant, or is, what'd you say?

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Because he says here, I will

make you a great nation.

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I'll bless you.

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I'll make your name great so

that you'll be a blessing.

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And I'll bless those who bless you.

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And him who dishonors you, I'll curse.

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And in you, all the families

of the earth shall be blessed.

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Some of the language that we even use

to describe the Abrahamic covenant

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is here and not in Genesis 15.

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Talk about land, seed, and blessing.

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The blessing is listed here.

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We don't see that in chapter 15.

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So is this the Abrahamic covenant or

is Genesis 15 the Abrahamic covenants?

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Are both?

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Is it multiple places?

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Yes.

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PJ: Okay.

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Yeah.

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Yeah.

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I think it's being

developed this whole time.

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I think it's everything.

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I think when we get to 15 and

the covenant language is used,

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I think it's Formally enacted.

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It's formally enacted, but it's reaching

back to grab everything that God has

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promised to Abraham up until that point.

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Rod: Right on.

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Yeah.

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PJ: Genesis 14 then, verses 1 through

16, Lot gets himself in some trouble, or

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at least some trouble finds Lot, which

seems to, again, happen quite often, and

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these kings in this Canaanite conflict

come against Sodom, and there's battles

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that take place, and In the course of

the fighting, Lot is taken captive, and

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Abram finds out about it, and Abram goes

after Lot, and ends up rescuing Lot.

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And so this points to some of Abram's

military prowess, that Abram was

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a leader, Abram was a stout guy.

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And so he rescues Lot.

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From this is one of those times where

if we had like a YouTube recap, like

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a highlight video from that would

be interesting to see what was that?

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What was that?

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Like, was it pretty bloody?

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Yeah, I bet so too.

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But was Abraham in the back,

like commanding the troops

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or was Abraham up front?

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Was it like they escaped

by the skin of their teeth?

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What, what happened there?

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Anyways, creativity,

you can think about it.

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Chapter 14, then verses 17 through 24, uh,

Abram meets a new guy named Melchizedek.

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Now, again, Melchizedek is going to come

into play in the New Testament, in the

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book of Hebrews, which we covered in,

uh, not too long ago in our daily Bible

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reading last year, Melchizedek is called

the king of Salem being the word for

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peace, and so he's the king of peace.

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Melchizedek, his name means

king of righteousness.

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So he is both the king of

righteousness and the king of peace.

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And he is, we learn here, a

priest King and Abram comes

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to him and he blesses Abram.

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Now the writer of Hebrews is going

to make the argument that the

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superior blesses the inferior.

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And so here we see something about

Melchizedek that Melchizedek is

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greater than Abram was, and that's

significant because we're in the

312

context of God making these outlandish

and amazing promises to Abram.

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And here comes a guy

that's greater than Abram.

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And Abram even recognizes that

by paying him a tenth, giving him

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a tithe against something that

the inferior did to the superior.

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Melchizedek, we don't believe,

is the pre incarnate Christ.

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We don't believe that Melchizedek is

an eternal being, although it says

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that he didn't have father or mother.

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I think that refers more

to his mysterious origins.

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People didn't really

know where he came from.

321

But he is a unique character,

certainly, and he shows up here.

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In the interaction here with Abram, and

he will also be the one that is the head,

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who is the head priest after whose line

is the line of Christ, that Jesus is of

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the priestly line of Melchizedek, not as

we're going to see later of Levi or Aaron.

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Yeah, there's a lot of

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Rod: questions about Melchizedek

that we just, we don't know.

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We don't know.

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We, there's so many questions,

marks, question marks and ideas,

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who knows where he comes from?

330

Clearly God had ordained him

to be there at just the right

331

time, just the right place.

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And he, Jesus is now a priest according

to, or after the order of Melchizedek.

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So this is a legitimate figure that

God puts there and where does he come

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PJ: from?

335

Who is he?

336

We don't know.

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Yeah.

338

Yeah.

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Chapter 15, then God shows up

again, initiates contact with

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Abraham here and promises him

descendants, including an heir.

341

Is it something again, that just

is, is jumping out probably just the

342

way that we've been reading things.

343

Thinking back to, uh, Zechariah,

when the angel showed up to

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Zechariah and said, Hey, Zechariah,

your wife is going to have a baby.

345

And he says, how's this going to be?

346

And then Zechariah is going to be mute.

347

Right?

348

And then the angel shows up to Mary

and says, Hey, Mary, you're going

349

to have a baby by the Holy Spirit.

350

And Mary says, how's this going to be?

351

Third Eye blind.

352

Rod: That's third eye blind, right?

353

Is it?

354

I don't Matchbox third

eye one of those guys.

355

It, I think it's third line.

356

How's it gonna be if you know that song?

357

Thank you.

358

Yeah.

359

If you don't and you're

just totally unsure

360

PJ: of what we're talking about

right now, don't sweat it.

361

This is the googly Yeah.

362

That you come for.

363

And if you know that

song, take some ibuprofen.

364

'cause your joints probably

hurt right now . That's true.

365

But God shows up to Abram and says,

Abram, you're gonna have a son.

366

And Abram questions God and, and

God is kind to respond and say,

367

this is how it's gonna happen

and this is what's gonna happen.

368

And.

369

Yeah, also know that, that

it's going to be a rocky road.

370

They're going to go down to Egypt.

371

There's Egypt again.

372

They're going to be in captivity

in Egypt for 400 years.

373

And then they're going to come

back and take the promised land.

374

When the iniquity of the

Amorites had been completed.

375

So Pastor Rod, why does he

single out the Amorites here?

376

When there were a lot of other ites in

the area that were also rebellious, that

377

God's people were going to be commanded

to drive out of the promised land.

378

Rod: Because the Amorites

were the ones that God said

379

are, Actually, you know what?

380

I take that back.

381

I don't know how you're

bringing them in particular.

382

I don't know.

383

I don't think I know where

you're going with that.

384

Why don't you answer that?

385

PJ: I think it's, I'm bringing

them up because that's who

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God's who's listed here, right?

387

Rod: Their evil had not yet

been re have reached a level,

388

but what else do you intend to?

389

PJ: I think that's, that should

cause us to say, why does he,

390

why does he single them out?

391

Why not talk about the other ites,

the Hittites and the Jebusites

392

and the other ites that are there.

393

And the best answer that I found

for this is that it's serving as

394

that synecdoche for the entirety

of the inhabitants of the land.

395

All right.

396

That this is the Canaanites in general.

397

And he's singling the Amorites out

as the figurehead for all of them.

398

Rod: Yeah.

399

Perhaps they were the largest clan

and so they're all encompassing.

400

Yes, the whole answer is that God does

intend for them to take the land, which

401

would include all the Yites, of whom

the Amorites are only part of them.

402

I think it's important

too, verse 6 is huge.

403

This is the whole enchilada when it

comes to the way that we understand

404

the gospel to function in the life

of even the New Testament believer.

405

Abraham is saved in the

same way we're saved.

406

Look at verse six, he believed that

the Lord and he counted it to him.

407

The Lord counted it to

Abraham as righteousness.

408

And that's what the new Testament

gospel does for us as well.

409

We believe in his promise to save us

from our sin, to be our substitutionary

410

atonement, and God counts that to us.

411

He, he applies that to our accounts as

our righteousness, our justification.

412

This is a sweet verse.

413

This is worth

414

PJ: memorizing.

415

Genesis 15, six clutch.

416

Yeah, absolutely.

417

100%.

418

I would agree with you on that.

419

And then the chapter ends with

the Abrahamic covenant, and

420

this is where it's the covenant

language that's used specifically.

421

And this is verse 18, on that day,

the Lord made a covenant with Abraham.

422

And there's this interesting scene

where the animals are brought and

423

they're, they're cut open, which is

what you would do with a covenant.

424

The word for covenant, I believe

it's the Hebrew barit means to cut.

425

And so the animals were cut.

426

They were laid on one side of the other.

427

And then typically what would happen is

two parties making the covenant would walk

428

through the middle of the animals that

had been cut, that had been sacrificed.

429

And that was basically saying, these

two parties were saying, hey, if one of

430

us breaks this, then we're going to end

up the way these animals have ended up.

431

Cut me up, bro.

432

Yeah.

433

And what's interesting

here is Abraham's asleep.

434

He's losing on the job.

435

And he sees the torch

passing between the animals.

436

And so there's been a lot of speculation

as to the significance there, but the way

437

i've under always understood It is this

covenant is a unilateral covenant meaning

438

this is just god is saying abraham.

439

I'm promising to do this for you That

this is an unconditional, is another way

440

to put it, an unconditional covenant.

441

And that's why we would say it

still remains in effect today.

442

The Mosaic covenant has been

fulfilled in Christ, but the

443

Abrahamic covenant, the promises of

the Abrahamic covenant still remain.

444

And that, that even has to do with

our eschatology and our trust that

445

man, that land of promise has yet

to be finally fulfilled for Israel.

446

That's coming in the future with

the new Jerusalem, with, with the

447

reconciling of God's people, the

return of God's people together.

448

Abrahamic covenant, unilateral

covenant God makes with Abraham.

449

And that impacts the

Jew and Gentile alike.

450

Indeed.

451

Rod: One more note here.

452

If I may, verse 13 says that

the, that Abraham's people would

453

be afflicted for 400 years.

454

Now we could throw a flag on the play

and say that's not technically true.

455

It wasn't 400 years.

456

It was 430 years.

457

But what this tells me is that

God is perfectly fine operating

458

in the realm of human vernacular.

459

He, He uses the round number.

460

400 years.

461

He could have said 430 years

and 27 days and 14 hours and

462

16 minutes and 35 seconds.

463

He doesn't do that.

464

He, He condescends to humanity

by using language that we would

465

all say, okay, yes, that's true.

466

So I guess I bring that up only to

point out to the fact that God is

467

condescending to us by speaking to

us the way that we would understand.

468

It doesn't mean that everything

that is said in the Bible is meant

469

to be precisely understood as

exactly the thing that we're saying.

470

When we say we take the Bible literally,

it doesn't mean we, we take it to mean

471

every single jot and tittle is meant

to be understood in a wooden way.

472

We take it to be absolute in

the way that it presents itself.

473

So if it's presenting as poetry,

we take it as absolute poetry.

474

It's truth.

475

Our job is to figure out what he's

trying to say with that truth.

476

If we're reading narrative,

we're taking that as truth.

477

A round number, we take it to be a

round number and that God is not being

478

inaccurate by saying it's 400 verses 430.

479

PJ: Yeah, context is, is so helpful

in that too, to help determine

480

whether, when it's time to be literal,

when it's time to be not literal.

481

Now, Stephen does the same thing in Acts

482

Rod: 7.

483

He's going to say 400 years as

well, I think, or something,

484

something thereabouts.

485

And it just goes to show, like,

our understanding of precision is

486

somewhat foreign to the ancient mind.

487

Yeah.

488

We're demanding precision that

the Bible is saying that's not

489

the way that they did things.

490

And it doesn't make them any less

than us, it just makes them different.

491

And that's an important

distinction for us to understand.

492

PJ: Okay, so, quick question here,

because it's in the, again, Review

493

mirror, not to keep reaching back to 2024.

494

I know some of you want to

495

just finished up revelation.

496

Okay.

497

So millennial kingdom, part of our.

498

Our thousand years, right?

499

A thousand years.

500

We believe it's a literal

thousand year kingdom.

501

So why do we look at 400 years

and not hold that to the same

502

standard as we hold a thousand

years in the book of revelation?

503

Rod: For two reasons.

504

Number one, the scriptures make it

evident through the playing out of the old

505

Testament that it was actually 430 years.

506

So we could say this is a round number.

507

God can't make a mistake because

he says this we're understanding

508

that God is just using a number

that would make sense to Abraham.

509

It doesn't have to be

precise to be accurate.

510

There's a difference between

accuracy and precision.

511

They're both true, but

we're making a distinction.

512

Secondly, We would also say that

when it comes to the way that we

513

understand the thousand years,

repetition is a big part of that.

514

If we had several understanding, if we

had several texts that say 400, 400,

515

400, then we have to say, okay, maybe

there's something more happening here that

516

would cause us to think twice about the

number that we're being presented with.

517

But the fact that the thousand

years is understood literally

518

on our part is because we take

it from the context itself.

519

We think that the best handling

of the context is to say this

520

actually is supposed to happen.

521

This is an actual thousand years.

522

But with that said Is it

a thousand years in a day?

523

Is it a thousand years in 14 hours?

524

Is it 999 years in 16?

525

I don't know.

526

I don't know.

527

I think God could use a round

number and still say, does it?

528

That's a thousand years, right?

529

No one's going to deny that.

530

So I don't know.

531

That'd be my quick two answers.

532

Would you add anything to that?

533

PJ: Only that you're still

within the ballpark, 400 to 430.

534

And that's what you're driving

at right there at the end there.

535

Nobody's going 400 being like,

it's, it's, It's a slavery,

536

it's a metaphorical slavery.

537

They're going to metaphorically be in

Egypt for, for whoever knows how long,

538

but it's a metaphorical 400 years.

539

And that's where all joking aside,

I respect our Amil brothers, but

540

that's where the difference is.

541

It's either, is it, we're going to be

within the ballpark of a thousand years.

542

Give or take, to your point.

543

Is it a hundred years more?

544

Is it fifty years less?

545

Is it whatever?

546

We're in the ballpark of

a thousand years there.

547

Nobody's gonna look at that and be

like, well, it's just metaphorical.

548

We're still taking a largely literal

approach to it, though giving

549

some leeway there on either end.

550

Rod: And understanding it as a,

as literal, this is the challenge

551

with people who say that Genesis,

the first 11 chapters, are actually

552

meant to be understood as poetry,

primarily, and that you take it, It's

553

really hard to draw a clear line.

554

Where does the poetry stop and

where does the narrative begin?

555

It's You're slicing and dicing in

ways that make me uncomfortable.

556

Yeah.

557

I think the best way to take it is,

okay, we're going to take this at face

558

value and assume that God's trying

to communicate with us in a way that

559

is poetic to a degree, but it's not

meant to be understood as poetry.

560

At least not all of it by and large.

561

PJ: Yeah.

562

Yeah, now that said, hear from us

that those that, that hold differing

563

views from us are not idiots.

564

And, and I think that that's

unfortunately a realm that we

565

can fall into as Christians too.

566

You often talk about strawmaning and we

can believe that just because somebody

567

doesn't believe exactly as we are, clearly

they must be malinformed or dumb or.

568

out to defame God or

atheist or anything else.

569

And that's not necessarily the case.

570

So I think we need to be charitable

as Christians, especially on those

571

things that are the non essentials.

572

These, these are not things that are

whether or not somebody is a Christian

573

and certainly eschatology is we would

put in the non essential category there.

574

It's important, but it's not essential

to whether or not somebody is a believer.

575

And so we need to be charitable

towards those that hold different

576

positions to us on that and love.

577

The brothers and sisters in Christ.

578

All right.

579

Hey, let's pray.

580

And then we'll be done with this episode.

581

God, we, uh, we do want to be

charitable Christians towards others.

582

And we want to be a unified church.

583

There's too much at stake for us

not to be able to look at other

584

churches and say, we've got to

push back the darkness together.

585

So help us to do that.

586

Help us to know what the key issues that

the issues worth fighting for are, and

587

help us to fight passionately for those.

588

And yet even winsomely for those.

589

God, far be it that our personality

or our tone should ever cause

590

somebody a stumbling block to come

in to listen to and hear the gospel.

591

from us because of our vitriol or

our pridefulness or our selfishness.

592

We want to be, we want to be those

that, that adorn the gospel with our

593

lives in the way that we live, in

the way that we speak, in the way

594

that we present it to other people.

595

So give us fruitfulness towards that end.

596

Look, thank you for the Abrahamic

covenant and the reality that we as

597

Gentiles, those of us that aren't

pastorate, that we get to enjoy the

598

blessings that God promised Abraham.

599

Through the fact that his descent

at Jesus would be the blessing that

600

would be extended to all the families

of the earth and that Includes

601

us and so we thank you for that.

602

We pray these things in Jesus name.

603

Amen Amen, keep her in your Bibles

and tune in again tomorrow for another

604

edition of the daily Bible podcast.

605

Please do bye Hey, thanks for joining us

for another episode of the daily Bible

606

podcast We hope and pray this has been a

blessing to you and your time in the word

607

if it has if you would subscribe to This

podcast leave a like leave a comment and

608

share it with some friends and family.

609

That would be awesome If you need

more information about Compass

610

Bible Church here in North

Texas, you can go to compassntx.

611

org.

612

Again, that's compassntx.

613

org and we'll be back with you

tomorrow for another episode

614

of the Daily Bible Podcast.