About this sermon
A Morning Instruction class on O. Palmer Robertson’s chapter asking whether Scripture is structured by covenants or by dispensations. Dispensationalism divides history into distinct periods and holds separate programs for Israel and the church, including a coming seven-year tribulation. Covenant theology reads the Bible as one unfolding covenant of grace centered on Christ, in which the church is “the Israel of God” (Galatians 6:16). Old Testament types are understood in light of their fulfillment in Christ.
Sermon transcript
You may be asking, why did he say that? Well, for those who are reading, and if you’re not, that is okay. What we’re going to talk about tonight, this morning rather, we come to a chapter on dispensationalism. We have a running joke where I try to talk and write, and it never works out because I’m usually missing a letter from them. Is that good now? Looks good. OK. All right. Maybe you could teach this hour better than I could. You’re a little closer to this context than I was. Once upon a time, and I can say, my name is Brett, and I’m a recovering dispensational. we are reading the Christ of the Covenants, and this is a book on covenant theology. It’s written at a popular level.
There’s some technical things in there, but we’re doing a chapter a day for this quarter, which is Old Testament. Now, we’ve been working through Adamic, Covenant, Noahic, all these covenants. We’re nearing the end, but what O. Palmer Robertson does is he takes a discursus, he says, Is it covenant or dispensations? As we’ve been studying this, we have been saying that The deep structure of the Word of God is covenantal at its core. It’s Christ-centered, it’s Christocentric, but really what the Bible is, is a large number, well, a list of covenants, and these covenants really build off of one another.
They are organic, we could say. They build upon one another. What is necessary for all of the Word of God is there in the first three chapters of Genesis. It’s already there. But what we see through the rest of Scripture is the unfolding of this drama, the growing of this tree.
It’s a beautiful thing to think of it that way, not only because it’s true, but it’s also just helpful to do that. understand that not everyone would agree with us. Not everyone would say covenant is the way that things are to be understood. Well, the rival viewpoint is something called dispensationalism. I have a handout for for people just to look at the so-called dispensations. So obviously it would be unfortunate if we study all of this covenants, and then we find out that’s not how it goes.
Dispensationalism is a new viewpoint. It’s really been around for since about the 1800s, early 1800s, about 1830 when we really begin to see it coming about. Let me just pass those down. All right. So these are what we would say are dispensations, the dispensations of dispensational theology. Now, what is a dispensation? It’s a word that really just means a span of time, or an era of time, or an epoch. Now, you might think, well, we’ve been using the concept or the idea of dispensation, haven’t we? We have talked about older eras or epochs or time periods.
So maybe this talk of dispensation, that’s not the worst thing. Maybe this is not a bad thing. Well, you might even, if you’re up on your Westminster standards, you might know that The Westminster Standards even use the word dispensation. So maybe dispensationalism is not all that bad because the Westminster Standards talk about the old dispensation. So what gives here? What’s the issue? What is the problem? Is there a problem? Well, there is a small problem.
And that we don’t want to discount the fact that people who are dispensational are more often than not our good brothers and sisters in the Lord Jesus Christ. So we want to be kind. We have things that we can learn from them. They have things that they can learn from us. It is a two-way street. We don’t want to just totally discount them.
But what we have here are different dispensations. The little piece of paper that I have handed out to you kind of marks them off. Some of them aren’t officially dispensations, but we begin with the paradisical state of innocency from creation to the fall. This is not a dispensation according to classical forms and understand Dispensationalism has changed viewpoints in the last couple of hundred years. It’s not an isomorphic idea. It’s not monolithic. There are disagreements among them, and that’s not to say that it’s not true. That’s not proof that it’s not true. But it is an evolving thing as well. We also have Second, the time period of conscience. Conscience is from the fall to the flood.
And that begins, for some reason, at Genesis 4. And that begins with the time period of Cain and Abel. Then we have what is the dispensation of Noah. And this takes place from the flood to the call of Noah. And Abraham, that’s another dispensation, the Abrahamic dispensation from the call of Abraham to the giving of the law at Sinai. At the beginning of the law of Sinai is the coming of a new dispensation, and that would be of Israel. Israel under the law, under the priesthood, under the kings from Moses to Nebuchadnezzar.
Then is the time period of the Gentiles. This is from the captivities until the second advent. And then the present. The present has many names. Among those names are the present dispensation, the dispensation of the spirit, the Christian dispensation, the Gentile dispensation, the dispensation of the church, This is the time that we are in that spans basically from the time of Pentecost all the way to the millennium. And we’ll talk about that in just a moment. There are at least five names given to this dispensation in Darby’s writings. Darby is a 19th century man, was one of the formulators of dispensationalism, made it most popular, made it what it is today.
If we talk to the average Christian, the average believer in Christ, and we ask them, well, what do you think about the end times? More often than not, they’re going to be a dispensationalist. It’s just so pervasive, it’s everywhere. It’s like there’s something in the water, that you become a believer in Christ in our time, and you begin to be a dispensationalist, and you wonder, you have a certain view of the millennium, and it’s just kind of automatic until sometimes you find, eventually, You find out there are other options. There are other options than dispensationalism. So then we have the Millennial Kingdom. This is a thousand year literal reign of Christ upon the earth.
If this is a lot of information, I’m sorry, the thing about dispensationalism is it tends to have a lot of information. I went for something that was bare bones, was simplified. I went looking yesterday for dispensationalism charts. If you ever go to a dispensational, an end times prophecy conference, they’re going to have charts, I mean bigger than this, and they’ll be talking about all the things that happen in the different dispensations, but the focus is upon the future, because something very, very significant things are yet to come on the horizon. So, we’ve been looking at these things though, you might say, well, Brett, this is, This isn’t so big.
We believe in the time of paradise. We believe in Noah and Abraham and all these things. But what I’ve been trying to emphasize, something that O. Palmer Robertson is emphasizing, is that there is an organic unity among all of the covenants. Right? There’s an organic unity. There’s interplay one with another. Ephesians 2, I believe it’s At about, excuse me, I think it’s two, it’s about 12, we could pull it up. Maybe, Mr. Brandeberry, you might look for it.
Paul talks about the many covenants of the promise. Right, the many covenants of the promise. One promise, many covenants that come out of that. That promise being the promise, surely, that the woman is going to stomp upon the head of the serpent and the serpent is going to pierce his heel. Should be in the two, about the 20th area, I believe. I should have checked that before. Pardon me for that. We have these organic unity, organic relation of one covenant to another.
For those of us who were here last year, last week, we talked about something very interesting, the way that Jesus Christ fulfills all the covenants, but there’s interplay between the New Testament and the Old Testament covenants. For example, in Romans chapter 16, Paul says that God Jesus Christ is soon going to crush the serpent. He’s picking up on the covenant made with Adam, right?
We are told in Acts chapter two that Jesus Christ has been raised and that he has ascended and he sits at the right hand of God the Father and Peter tells him, He tells the crowd that this one whom you have crucified, God has made both Lord and Christ. All the Old Testament Psalms, those Psalms of Ascension, the Ascension of the King. Think of Psalm 45. These are fulfilled in Christ ascending and sitting at the right hand of God the Father, right?
The Davidic Covenant is in one sense still going on, right? We are still under law qualify, we’re not under law in the same way the Old Testament Israel was, but we still are convicted by the law and it brings us to Christ. We are in a newer and greater covenant according to Hebrews, so What we are in is far greater, but there is not a cutting off fully of everything that was past. Did you happen to find that yet?
Yeah, it is 19 and 20, 21 especially. Thank you. So then you are no longer strangers or aliens, but you are fellow citizens. and prophets, Christ Jesus himself being the cornerstone, and in whom the whole structure, being joined together, grows into a holy temple in the Lord. Very good. Thank you. All right. Couple of things that we should talk about, though.
Things that distinguish dispensationalism from what we would believe, which is covenant theology. They would believe that there’s not an organic unity between all of these covenant, or these dispensational administrations. Once one cutting off of the other things. There is the end of one dispensation, or the beginning of one dispensation brings in the end of another dispensation. It’s pretty much over for the most part. That means a little bit of qualification.
One thing that they would say, if you ever talk to someone who is a dispensational and knows it, knows why, is informed about it, they’re going to say that we take the Bible literally. We take it seriously when it is literal. Now, this is somewhat of an unfair charge against us because we believe that the Bible is literal when it’s intended to be taken literally. But there are certain times where we could say that it is intended to be taken spiritually, and we will look at that.
We’ll talk about that in just a moment. But do you see the present time? This is number seven. The present time, the spirit time, the Christian, the Gentile time. They would say that We are right now in the time of the Gentiles, the time when the gospel’s not so much going to the Jewish people, but it’s going to the Gentile people.
And after they come in, well, after a certain point, namely something called the rapture, major changes are going to happen on the end times playing field. Basically this. Who knows what the left-behind books are about? I’ve read all 12, and then there’d be even more. But the idea of the left-behind books are that they’re a really helpful way of putting into the popular mind what has been on in the past. in books for a lot of, many decades.
Basically what happens is that all the Christians are just going to disappear. All the Christians are going to disappear in something called a rapture. And it’s a secret rapture. We say it’s secret not because we’re badgering these people who would believe this. It is secret because it’s not announced. This secret rapture takes place and is left up to the people who were not believers in Christ to figure out what happened and to endure a seven-year tribulation time.
A seven-year tribulation time is going to be composed of any number of supernatural occurrences. It’s going to have a man of sin. It’s going to have a beast or an antichrist. Oftentimes, in a seven-year period, he’s going to bring a reign of terror down upon the people, at least in the second three and a half years. The first three and a half will have somewhat peace, but there are going to be many natural disasters and occurrences are going to happen to the people.
They believe that the church is caught up, it’s taken away, they would say as John is caught up into heaven in Revelation chapter four, he represents the church caught up, taken away, And then the rest of the people who are on earth are going to live through this difficult time.
And they’re hoping that people will come to Jesus at that time, in that seven-year tribulation. There’s going to be a mark of the beast where you will not be able to buy or sell or eat or anything until you have a mark of the beast on your hand or your finger or upon your your face, and so they take literally things that we certainly believe, but things that we would interpret differently. That’s what they believe is going to happen, a seven-year era of difficulty and of pain ruled by the Antichrist. They would say, that at the end of those seven years, we have this, they don’t really call it the dispensation of the seven year tribulation. You would think they would, but after that seven year tribulation period, whomever is left, is going to enter into the Millennial Kingdom, but the Millennial Kingdom is a thousand year literal reign of Christ.
Basically Christ is going to come back for a thousand years, a thousand literal years on earth, but he’s going to do something very interesting. He’s going to resurrect the saints and they’re going to be fitted for this millennial time. They’re going to be resurrected. They would say, people who have died would be in this time, in this thousand years. And Christ, they believe, will literally reign upon the earth for a thousand years, or he’ll be on earth, he’ll be able to go up to heaven and back, depending on who you’re listening to, whose viewpoint.
At the end of these seven years, excuse me, at the end of these thousand years, this millennium, they’re going to have a final battle wherein they read Revelation 20. They believe that Jesus Christ is, let me just back up. They believe that Satan will be loosed and he is going to be able to conquer the nations one last time. and conquer them in such a way that he deceives them. And when Satan deceives the nations, he’s going to turn many people against the Lord Jesus Christ at that time, and that Jesus Christ will be pressed into Jerusalem, and then the end is finally going to come. After seven years and after a thousand years, after this tribulation period, Jesus Christ is going to be rescued from his father at the end of that millennial time. When Jesus Christ is rescued at that time, then we will enter into the eternal state. And that’s the last part. According to Darby, one of the theologians, that is not a dispensation, but that’s number nine here.
So, That’s what they believe is going to happen. Now, what is the state of that millennium, or what is that millennium going to be like, that thousand years? They believe that that thousand year reign is going to have a distinctly Jewish underpinning, or a distinctly Jewish flair to it, or feel to it. Because in that thousand year reign, period, they believe that they’re going to re-institute a temple.
They’re going to re-institute temple worship and temple sacrifices. If we read at the very end of the book of Ezekiel, chapters 40 to 48, we have this very vivid description of a temple that is going to come, written by the prophet Ezekiel thousands of years ago. That temple has never been built, literally. So what this sensationalist would say is, that temple that is described in Ezekiel 20, excuse me, 40 to 48, the blueprints are in the Bible, that’s going to be made in that 1,000-year time period.
Why is it that they have an understanding that this 1,000-year literal millennium that is soon to come after a seven-year tribulation is going to be distinctly Jewish? The reason is because they believe that I wanna qualify, because I don’t want to mischaracterize them or certain ones of them, but they have very much a distinction between Israel and the church. There are, in a sense, two plans for the people of God, and two people of God. There is Israel, and there is the church. If you read your Old Testament, What is it about? In one sense, it’s all about Israel. And God makes prophecies to Israel that they would say, if you read them literally, they have not been fulfilled yet. And since they have not been fulfilled, they’re going to be fulfilled in a future millennium of millennial age.
That’s number eight. So that’s what they believe. But how is it that we got here? How is it that they got here, we ask. They got there by having an understanding that there is a parenthesis. Just a parenthesis. There are parentheses. This is what we mean. That’s what we mean to unpack this. They believe that the gospel came to the Jewish people and they didn’t accept it, right? Is that fair? The gospel came to the Jewish people. They didn’t accept it. They crucified their Messiah.
So God kind of takes plan A and makes it a parenthesis, puts that on the back burner. Like when you’re cooking, you’re making two things at once, you say, this is okay for now, I’m just gonna set it on low at the back burner, because we’ve got other things to take care of right up front here.
So he puts the Jewish nation on the back, and he brings the Gentile church to the forefront. He says, this is what I’m going to focus upon now. It’s a temporary plan B. Okay, so we’re in that time, the time of the Gentiles. So now, the gospel is taught to the Gentiles, to the people, with the understanding that this time period that we’re in is not always going to be this way, because we’re going to move from a Gentile period to a seven-year tribulation period, and then we’re going to move into a thousand-year excuse me, a thousand year millennial reign of Christ dispensation or period. That’s what they believe. That’s going to be a Hebrew time when God brings that which is on the back burner back to the front. Okay? So there are two people of God. Now, The question is, are there two salvations? And we don’t want to be harsh to modern day, present believers in dispensationalism, because if you ask anyone, pretty much anyone in our time period, how does someone become right with God? They would say, a Jewish person or a Gentile person, they would say, by believing in Christ.
But that has not always been the way. Some of the earliest writers of dispensationalism weren’t that explicit. because they didn’t have an organic understanding of God’s word and of the epochs of redemption, they would have taken certain dispensations, like the dispensations that are Israel-focused, like number five, under the law, under the priesthood. There were those who believed that dispensation, well, there were those who believed that you were saved by law keeping in the Old Testament. Not merely anyone anymore, but there were those who said it or seemed to say it. Like we said, dispensationalism has grown, it has evolved, it’s better than, let’s just say, Present dispensationalism is much better than your great-great-great-great-great-grandfather’s dispensationalism. It’s better. Should we accuse dispensational brothers and sisters of there being two salvations?
No, probably not, unless they say there are. But most churches understand, having read a little bit more of the New Testament, but it’s in the Old as well, that we are saved by faith in Christ. Now, that’s kind of the structure of what they are believing. They want to be literal. What are we to make of this understanding of literal, though? literal interpretation. Let me just ask this. I seem to have misplaced one. Thank you.
If you’re so inclined, go with me to Galatians 6.16 Paul is closing the book of Galatians, the epistle to the Galatians, and he says, for those who walk, who will walk by this rule, peace and mercy be upon them and upon the Israel of God. Now, just think about this.
The Israel of God. If I’m going to be a biblical literalist, Who do I think he’s talking about? The Hebrew people, the ethnic Israelites. That’s who he’s talking about, and them only. Any objections or thoughts about that? What if someone said, this is talking about the Jewish people? Yes, Mr. Renter. Do you have a response? I wasn’t sure if I should get in on it. Go ahead.
And the Schofield Bible, the reference Bible, was like, you know, Schofield’s words were almost as infallible as the Scriptures themselves. dispensational view of things. But when we talk about this passage at the end of Galatians, I think the thing that we can say is that we have to return to our rubric, if you will, of interpreting scripture There are other passages in the New Testament that make it clear, I believe, that the Israel of God are the present believers in Christ. Yes. How about other portions of Galatians where, I mean, what is he showing? Why is Galatians written? Galatians is written because circumcision doesn’t matter anymore.
Because we are saved by faith alone. In Christ alone. We are justified by faith alone. As Abraham was. I mean, that turns it on its head right there. That Abraham was saved by faith. And we Gentiles and Jewish people are all saved by faith. And we become what?
Sons of Abraham. Gentile people are sons of Abraham? Yes. Literally, no. In what way? Spiritually, we are sons of Abraham, or daughters of Abraham. Some people are both. They might be literally, but if you are in Christ, you are of the seed of Abraham, in one sense. So, let’s go to 1 Peter 2, nine. We have a similar passage.
This is not to a monolithic Jewish audience that he’s writing. It says, but you are a chosen race, a royal priesthood, a holy nation. people from God’s for God’s own possession so that you may proclaim the excellencies of him who has called you out of darkness into his marvelous light So here it is a mixed group of people are a chosen race a royal priesthood Everyone has the priesthood now not just a certain portion a certain aspect of the people So That’s our that’s our modern day culture and Christian view is this dispensationalism.
Oftentimes an obsession with things that are going to happen in the future. And God bless them because they are zealous for the things of God. They are not biblically illiterate at all. I mean, these people know their Bible. They just seem to have a couple of things that turn into big things, this literal spiritual understanding.
They would think that if you don’t think of things as literal, then you are going down the road to liberalism. There are people who when they find out that you don’t believe in a literal future 1,000 year reign of Christ, that you believe that the 1,000 year reign of Christ is right now, and it’s not a literal time and space 1,000 years.
I believe the millennium has been going on for two millennia, right? That might sound a little strange to some people. Well, no, you’ve got to be literal. I don’t think so. I think that we can prove that it’s not a literal millennium. Elders of this church, I would be very surprised if anyone believed in a literal millennium. But then if you say, well I don’t believe in a literal millennium, They might say, well, how can you believe in a literal resurrection of Christ? Because I think the Bible teaches a literal resurrection of Christ, and a literal crucifixion and death of Christ, and a literal ascension. But I don’t think it teaches a literal thousand years. And I think reformed theology understands the Old Testament prophecies. I see you, Andrew. I’ll come to you in one second. The Old Testament prophecies of Israel are now applied to the church in a non-literal but a spiritual way. Andrew.
What really is the OPC denomination thing as opposed to people that believe that? What is the OPC’s view of it? Yeah, versus what dispensationalists believe. Well, the OPC does not take some, usually you’re not ordainable if you believe in dispensationalism.
Because we would say that it’s not a good hermeneutic to use. Not to discount brothers and sisters who believe that. We would very much allow someone to be members I mean, one of the beauties of Presbyterianism is that we don’t make everyone who becomes a member believe every single thing that we do, like Baptists or Lutherans. We really make them believe they’re Christians and submit to our form of government, our four questions that we have, or five questions, whichever case may be. The OPC split in the second or third year of its existence when it broke away from the liberal church.
When it did that, the fight was about two things. One was about dispensationalism, and two, it was about anti-alcohol stances. There were people who, they were oftentimes a group that wanted to believe in dispensationalism They wanted the church, the OPC, to take a stand against any alcohol whatsoever. The reason was for that because a couple of professors at Westminster Seminary, Andrew had written things about dispensationalism that those believers in it didn’t take too kindly to. So very much glad to have brothers in the Lord who believe this, but we would not ordain them.
That would be a little bit much. The people who were in the OPC who were dispensational, they left in the second or third year, I forget which it is, and they formed another denomination that was wanting to be what the OPC was but with a dispensational understanding of it and an anti-alcohol understanding of things. So that’s really what we have going on there. Any questions before we go further? We’ve got about 10 minutes. 10 minutes. Yes.
The classical answer I was taught in my former church against the literal use of numbers in the Bible, particularly the literal millennium was, God owns the cattle on a thousand hills. There are a thousand hills with cattle on them in the state of Georgia alone. Who owns the rest of them? And they were serious. They were serious.
Well, that’s… Well, that’s basically to show where literal uses of numbers in the Bible are. That’s basically showing them where the system breaks down, showing there are inconsistencies here. Yes. Amen. Thank you. Yes. I’m sorry? A reductio ad absurdum. Yes. Thank you for that. Yes, I didn’t pick up what you were saying at first. I thought you were saying that they were actually saying that, so that would have changed everything.
Okay. Now, we should really briefly, as we’ve got about 10 minutes, talk about Well, does everybody understand that? Is everybody on board? Everybody feel alright with that? Alright. Sorry, I keep forgetting to get an eraser. Well, every week I forget. I always leave it there. Alright. So, thinner.
Let’s just talk a little bit more about what we understand over and against our brothers and sisters on that side and help us to understand a little bit more clearly what we would believe usually. We have the original era This would be the time of Adam, which we would call the time of protology.
And then we would have the time of typology. And then we would have the time of, I should say, I should get rid of this. We have the time of eschatology. What we ought to do is, as we’ve studied all of these time periods, all of these covenants, and the era of typology, understand things in the way that the Old Testament saint would have understood them. That is to say, Gerhardus Vos, great theologian, Dutchman, extraordinaire. He would have understood it this way, and I think he’s very much on to something. You could say, this is the time period of eschatology. From the viewpoint of the Old Testament saint, they’re looking toward mountains. Let’s just imagine the eschaton, that dawns with the time of Christ, they’re looking at a mountain.
They’re really looking at two mountains, but they may not fully realize that they’re looking at two mountain peaks. It looks as if they’re looking at one. So if you’re at this time period and you’re looking, kind of like if you were to take your pinky and your thumb pointer finger, and put them one up against another. You look at these two, they can almost look like one.
From the viewpoint of an Old Testament saint, they’re looking and seeing Christ and his kingdom in his humiliation and exaltation. It may not have been fully clear to them at the time, but that’s what they’re seeing. They’re seeing this Son of Man and Daniel who’s going to reign supreme, but they’re also seeing Isaiah’s prophecies of a suffering servant. They’re looking and saying, this is what I see.
What am I to make of this? What they’re to make of it is a full realization that once you get to this mountain, you see that there’s another mountain there, both. humiliation and exaltation at the time of the eschaton. The eschaton obviously has two parts to it. The time that we are in and this would be the eternal state wherein we see Christ glorified. Any question about that?
This period of time of typology we would say is all of the covenantal administrations that we’ve been studying in these past weeks, with the exception of the Adamic covenant here. But this time period right here, we’ve got Noah and David and Moses and Abraham, all these people, all these covenantal time periods, We would not say, as the dispensationalist would, that there’s this wholesale cutting off or chopping off when you enter a new one and leave another one behind. We don’t see God working through time periods in such a way that it’s like the shedding of a skin of a snake or shedding of a coat and putting it on later when the season changes. Kind of what we see the dispensationalist doing, at least shedding the time period of law, shedding the dispensation of Moses for a time. It’s been shed and laid aside and it’ll be put back on that coat or that skin once again.
We would say that all of these covenants apply to or point to our time period. There is a little bit of change to them, obviously. There is unity and diversity in the covenants as we’ve seen in weeks past. There is unity and diversity, but all of these time periods, all of these covenants of the typological era point forward to Christ. They don’t need to be chopped up themselves and just isolated. They all have an organic interplay and union point them to the Lord Jesus Christ. It’s a much better way of understanding them.
So where are we then? We can use the word dispensation, as our Westminster standards do, because they were written before the word was used. almost wholesale uprooted and taken in this one way, which is the way that the dispensationalist has used it for almost 200 years. We can talk about it, but if we mean by dispensation, we mean epoch or era, time periods. We very much believe in that, but it’s not a cutting off where there’s only disunity or diversity from one time period to another. Is there any questions or closing thoughts? Anything I could clarify that a little bit? This is just our idea of you. Pastor Dan, if you had something to add, please do.
Just a shorthand way of thinking about dispensationalism is that they believe that the Bible teaches two different soteriologies. two different doctrines of salvation, and two eschatologies, distinct for the Jew and the Gentile. And their great travesty is that they end up dividing the people of God, whom God has so wonderfully brought together as one, as Ephesians puts it, and joining the nations through that promise made to Abraham that he would be the father of many nations. And so two different eschatologies, one for the Jew and one for the Gentile, Isn’t that beautiful? to piggyback on what Pastor Dan said, that we are all sons of Abraham by Christ. What a tragedy that someone would have a theological viewpoint that would split us apart again, rip us up.
Very sad. We are brothers and sisters. We are of the new Israel because we are in Christ. We are sons of Abraham, a holy nation. Well, let’s pray. And then we’ve got about 20 minutes before we begin worship time. Let’s pray. Thank you, Heavenly Father, for this time that we have had. We thank you for our brothers and sisters in the dispensational camp.
We ask that you would sanctify them, that we ask that you would teach them. We ask that we would learn as well, and that we would learn in humility. We ask that we would find ways to serve them and to help them. And we ask that we would be able to learn things from them.
We thank you that though there is disagreement in this side of eternity among your saints, that in the time period to come there will be no disagreements, for we will all be on our knees and upon our faces worshiping the one who was slain for us. Help us to worship today the one who was slain for us, Jesus Christ our Lord. Amen.
The sermon text provided above is derived from the sermon audio recording making use of generative tools. It has not been manually edited. While transcription tools have a high degree of accuracy, the output may include generative textual, punctuation, and/or formatting errors.