Latest / Healing the Strong Ones: Faith & Purpose / The Grace to Make Changes- Bishop T.D. Jakes

Transcript

The Grace to Make Changes- Bishop T.D. Jakes · Healing the Strong Ones: Faith & Purpose

• 0:12
  Speaker 1: Now go to the Book of Genesis, chapter number six,
• 0:16
  Speaker 1: verse one through nine. Yeah, God has given me something.
• 0:25
  Speaker 1: I'm gonna labor intensely with the text today. I'm gonna
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  Speaker 1: teach a while, and then I may preach a while,
• 0:32
  Speaker 1: but I want to get some foundation in you and
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  Speaker 1: some perspective. In Genesis six and one, this is a
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  Speaker 1: scripture that you touch. They touch around it, they touch
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  Speaker 1: after it, they touch before it, but they don't like
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  Speaker 1: to touch it because it gets into some difficult concepts.
• 0:51
  Speaker 1: But we're gonna pick at it a little bit today,
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  Speaker 1: Genesis six and one. When you have it, say, man,
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  Speaker 1: and it came to pass as when men began to
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  Speaker 1: multiply on the face of the earth, and daughters were
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  Speaker 1: born unto them, that the sons of God saw the
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  Speaker 1: daughters of men, that they were fair, and they took
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  Speaker 1: them wives of all which they chose. And the Lord said,
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  Speaker 1: my spirit shall not always strive with man, for that
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  Speaker 1: he also is flesh.
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  Speaker 2: Yet his days shall be one hundred and twenty years.
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  Speaker 1: Somebody say one hundred and twenty There were giants in
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  Speaker 1: the earth in those days, and also after that, when
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  Speaker 1: the sons of God came in unto the daughters of men,
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  Speaker 1: and they bear children to them. The same became mighty men,
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  Speaker 1: which were of old men of renown, inter breeding.
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  Speaker 2: And God saw that.
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  Speaker 1: The wickedness of man was great in the earth, and
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  Speaker 1: that every imagination of the thoughts of his heart was
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  Speaker 1: only evil continually. And it repented the Lord that he
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  Speaker 1: had made man on the earth, and it grieved him
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  Speaker 1: at his heart.
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  Speaker 3: And the Lord said, I'm a destroy man whom I
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  Speaker 3: have created from the face of the earth, both man
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  Speaker 3: and beast, and the creeping things, and the father there
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  Speaker 3: for it repented me that I had made them.
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  Speaker 1: But but but.
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  Speaker 2: Noah, check this out.
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  Speaker 1: Norah found grace, Nor found grace in the eyes of
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  Speaker 1: the Lord.
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  Speaker 2: Lord.
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  Speaker 1: These are the generations of Noah. Noah was a just
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  Speaker 1: man and perfect in this generation, and Noah walked with God.
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  Speaker 1: Nor found grace in the eyes of the Lord. Leads
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  Speaker 1: me to this text and to this topic. For the text,
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  Speaker 1: the grace to make changes. And I believe, as we
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  Speaker 1: contemplate the texts and the complexities thereof that somebody's gonna
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  Speaker 1: find grace to make changes. If you're not living the
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  Speaker 1: life you love, you have the power to change it.
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  Speaker 1: If you're not living the life that God loves for
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  Speaker 1: you to have. You have the power to change it,
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  Speaker 1: but you must find grace.
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  Speaker 2: To make changes. Change. This will not be easy. Let's pray.
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  Speaker 1: Why's that spirit of the Living God falls thresh on
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  Speaker 1: us today, overshadow us with the kind of annoyingy that
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  Speaker 1: changes lives, that establishes peace, that consecrates us. Now open
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  Speaker 1: our minds and our thinking and our intellect, for it
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  Speaker 1: is with the.
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  Speaker 2: Mind that we serve the Lord.
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  Speaker 1: Increase our capacity to receive the intensity of this text.
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  Speaker 1: In Jesus' name, we pray, somebody who loves him shout
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  Speaker 1: a man, you may be seated in the presence of God.
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  Speaker 1: Let's go to work. We're in the book of Genesis,
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  Speaker 1: the book of beginnings. It is the soul from which
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  Speaker 1: our theology emerges. It is the rooting system from whence
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  Speaker 1: we get a peek into the mind and the characteristics
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  Speaker 1: of God. It is here that we begin to understand
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  Speaker 1: how God unveils unveils his plan for man like a scroll.
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  Speaker 1: He unveils it like in a museum. He exposes it,
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  Speaker 1: lifting the curtain from it the apocalypse to unveil truth.
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  Speaker 1: What is hidden in the old Testament is revealed in
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  Speaker 1: the New The Old Testament has been given to us
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  Speaker 1: as a schoolmaster through which we might extrapolate grace and
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  Speaker 1: truth and learn the character and the nature of God.
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  Speaker 1: Are you hearing what I'm saying to you? I want
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  Speaker 1: to put your Bible in a different perspective today. The
• 5:55
  Speaker 1: text before us today requires a bit of context. Text
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  Speaker 1: without context is dangerous. The other day somebody ripped it,
• 6:04
  Speaker 1: just a just a twenty second piece of a message
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  Speaker 1: I preached on Father's Day, and the text without context
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  Speaker 1: went viral. Everybody has something to say about it. So
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  Speaker 1: the lesson that we can learn for I don't care
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  Speaker 1: what I didn't. I didn't because I know what I meant.
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  Speaker 1: I know what I meant, and I know I can stay.
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  Speaker 1: You can't take twenty seconds and tear down twenty five years,
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  Speaker 1: and all the women who know how I am for
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  Speaker 1: you make some noise. That's why I don't care. But
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  Speaker 1: the same danger that happens when you take anything, any text,
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  Speaker 1: and isolate it and reinterpret it. It's the same danger
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  Speaker 1: we have when we go into the Word of God.
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  Speaker 1: We have the propensity to sprite, to snatch scriptures and
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  Speaker 1: use them as we will even church folks will get
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  Speaker 1: into a fight in the family, amongst friends and the
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  Speaker 1: marriage and throw scriptures at each other, often out of context,
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  Speaker 1: just to win the point. So this particular text, it
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  Speaker 1: is vitally important how this is edited and distributed, because
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  Speaker 1: a text out of context loses its relevance and its truth.
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  Speaker 1: I want to hopefully contextualize the times surrounding the occurrence,
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  Speaker 1: because I think that's important. What was going on in
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  Speaker 1: the times, what was going on in the age, what
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  Speaker 1: was going on in the air that led God to
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  Speaker 1: such a drastic place of frustration, Because in the text,
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  Speaker 1: God is frustrated. He is frustrated. He said, I'm sorry
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  Speaker 1: I made man. The text literally says, I repent that
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  Speaker 1: I made him. Now, when you think of repent, it's
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  Speaker 1: an anthropomorphic term. It doesn't really mean repentance like we repent,
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  Speaker 1: But it is the closest word that we would understand
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  Speaker 1: to a sovereign God's frustration over the predicaments we have
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  Speaker 1: come to continually wicked. Every thought of imagination is evil.
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  Speaker 1: God is disgusting. Yes, ma'am, you got it right. You've
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  Speaker 1: got where I'm going. Even now as it was then,
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  Speaker 1: So is it now, but you made me get ahead
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  Speaker 1: of myself. Then explain why. See, we're so in sync
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  Speaker 1: that we know what we're gonna do before we do it,
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  Speaker 1: because we got.
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  Speaker 2: It like that. That's why I like to preach at
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  Speaker 2: the Potter's House.
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  Speaker 1: Once we then contextualize the time surrounding the occurrence, then
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  Speaker 1: I want to explain why such rastic occurrences transparent as
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  Speaker 1: an almost complete human genocide. Do you understand what the
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  Speaker 1: flood was to humanity? You're talking about genocide of a race.
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  Speaker 1: This is genocide of the human race. And out of
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  Speaker 1: all of the people that adorned the planet, only eight
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  Speaker 1: souls were saved, and God crushed everything, brought it down
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  Speaker 1: to his lost common denominator. And if you would visualize
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  Speaker 1: the flood, it would not feel quite so wonderful to
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  Speaker 1: watch people drowning and screaming, and babies gurgling up under
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  Speaker 1: the water, and entire families crush up under the judgment
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  Speaker 1: of God indiscriminate of your screams.
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  Speaker 2: Or your age or your gender.
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  Speaker 1: When He got ready to wipe out, he totally navigated everything.
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  Speaker 1: The third thing I want to do is challenge your
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  Speaker 1: ideas about fear and faith.
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  Speaker 2: I want to challenge it.
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  Speaker 1: I want to challenge your ideas about fear and faith
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  Speaker 1: as if they were always enemies. I want you to
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  Speaker 1: rethink fear and faith cohabitating in your human experience, because
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  Speaker 1: say whatever you want to say, there's not a person
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  Speaker 1: of faith in this room that doesn't also have fear.
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  Speaker 1: So you can quote scriptures all you want, you can
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  Speaker 1: say whatever you want to do, but at the end
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  Speaker 1: of the day, I want to talk about how fear
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  Speaker 1: and faith can.
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  Speaker 2: Work for you or against you. I want to.
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  Speaker 1: Eradicate your natural but debilitating need to fit in rather
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  Speaker 1: than stand out, because so much of our energy is
• 11:04
  Speaker 1: invested in fitting in. We dressed to fit in, we
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  Speaker 1: want to fit in, We change our binocular to fit in.
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  Speaker 1: We do whatever we have to do to fit in.
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  Speaker 1: If Noah would have fit in, he would have drowned
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  Speaker 1: in the flood. So if Noah had been the type
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  Speaker 1: of person who was trying to keep up with the culture,
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  Speaker 1: he would have drowned in the culture. And I am
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  Speaker 1: challenging you in this message today to have the courage
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  Speaker 1: to resist the downward tug of being caught into a
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  Speaker 1: vortex of a drowning society. If you are not willing
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  Speaker 1: to stand out. Get out the room right now. Click
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  Speaker 1: me off right now. If fitting in is more important
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  Speaker 1: than standing out, turn me off right now, and stop
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  Speaker 1: telling people you're a Christian. Because Jesus didn't fit in
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  Speaker 1: with nobody. He stood out. He charted his own course,
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  Speaker 1: and he made his own way. And I'm trying to
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  Speaker 1: empower you to have the courage and the fortitude and
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  Speaker 1: the discipline to stand on your convictions.
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  Speaker 2: And not your crowd, and not your culture, and not so.
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  Speaker 1: Generation and not so ethnicity or anything else. You've got
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  Speaker 1: to stand on what you believe. I want to guide
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  Speaker 1: you to the importance of embracing and incorporating your God
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  Speaker 1: giving uniqueness. You are fearfully and marvelously made. There will
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  Speaker 1: never ever be another you. They can dress like you
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  Speaker 1: and walk like you, can put on your shoes, they'll
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  Speaker 1: never be you. Never has been another you, never will
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  Speaker 1: be another you. If you got a twin, he ain't
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  Speaker 1: you you and a class all by yourself. When God
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  Speaker 1: made you, he broke the mold, and he didn't put
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  Speaker 1: all of that uniqueness in you, down to your voice
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  Speaker 1: print and your fingerprint and your hair follicles and your
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  Speaker 1: DNA for you to melt into the mush of a
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  Speaker 1: drowning society. So those are the five goals, and we
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  Speaker 1: have a lot to cover, so let me go to work.
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  Speaker 1: A man named John Nelson Darby lived in the eighteen hundreds.
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  Speaker 1: He lived in the a eighteen hundreds. He was born
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  Speaker 1: in November. He died in eighteen eighty two, eighty two
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  Speaker 1: years old. He was an Anglo Irish Bible teacher, one
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  Speaker 1: of the influential figures among the original Plymouth Brethren, and
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  Speaker 1: the founder of the Exclusive brother He is considered to
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  Speaker 1: be the father of modern dispensationalism and futurism. Now, don't
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  Speaker 1: let that dispensationalism get you tangled up, because dispensationalism doesn't
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  Speaker 1: change the text. It merely categorizes it. It's a fouling
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  Speaker 1: of the text. What system you foul it in which
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  Speaker 1: enables you to see the broadness of the scope of
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  Speaker 1: God's plan from a dispensationalist perspective. It is a particular
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  Speaker 1: harmoneutic or analytical system for interpreting the Bible based on
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  Speaker 1: a literal translation, and which stands in contrast to earlier
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  Speaker 1: belief systems like Calvinism. Because Calvinism sees the Bible through covenants.
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  Speaker 1: It is not a disagreement about the Bible. It is
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  Speaker 1: a disagreement about how the Bible is best explained. Are
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  Speaker 1: you following what I'm saying now? Disagreement exists between covenant
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  Speaker 1: theology and dispensationalism regarding the meaning of revelation. Covenant theology
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  Speaker 1: views the New Testament as the key to interpreting the
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  Speaker 1: Old Testament. Okay, as the key to interpreting the Old Testament,
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  Speaker 1: we must look at the New Testament. That is the
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  Speaker 1: way they think. Therefore, concepts such as some Biblical covenants
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  Speaker 1: and promises to Israel are believed to be interpreted by
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  Speaker 1: the New Testament as applying to the Church. So what
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  Speaker 1: God said to Israel up under Covenant theology, they think
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  Speaker 1: it applies to the Church may be true, more likely
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  Speaker 1: not true. It is kind of dangerous for me to
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  Speaker 1: write a letter to my wife that I give the
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  Speaker 1: pastor vow as her truth. So to assume that what
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  Speaker 1: God has said in the Old Testament applies to us
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  Speaker 1: might in some cases danger The theology of what you're
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  Speaker 1: trying to understand. To break it down in the street language,
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  Speaker 1: stop reading other folks. Male, how redispensation is subscribed to
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  Speaker 1: another hermeneutical view. I'm going to get to where you're going.
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  Speaker 1: Just wait on me, GEDD the latest foundation. You must
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  Speaker 1: understand then, that the definition of this word is adherence
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  Speaker 1: to or advocacy of a si interpreting history in terms
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  Speaker 1: of a series of God's dispensations. It's just understanding it
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  Speaker 1: through dispensations. A hand an accountant a million dollars and
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  Speaker 1: how she puts it in columns depends on her understanding
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  Speaker 1: of it, but it does not diminish its worth. So
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  Speaker 1: the word of God is the word of God. But
• 17:25
  Speaker 1: what we are debating about is how we explain and
• 17:28
  Speaker 1: what category we put each period in. Are you understanding
• 17:32
  Speaker 1: what I'm saying. There are many so called dispensationalists, and
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  Speaker 1: I'm not saying that I am one, but I do
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  Speaker 1: understand to some degree the rudiment ideology of dispensationalism, even
• 17:44
  Speaker 1: though it.
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  Speaker 2: Only started in eighteen hundreds.
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  Speaker 1: There is the dispensation of innocence from the creation to
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  Speaker 1: the fall. All my fights and people are saying, amen,
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  Speaker 1: and yes, I know, I know, I know, I know,
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  Speaker 1: you know this stuff. It is the dismissation of innocence,
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  Speaker 1: which begins from the creation to the fall of Adam.
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  Speaker 1: This is called innocence because Adam didn't even know that
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  Speaker 1: he was naked. They were innocent, and all things were
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  Speaker 1: pure before them, and God even had to ask him,
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  Speaker 1: who told you that you were naked? Now, can you
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  Speaker 1: imagine walking around naked and paying it no attention? I
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  Speaker 1: can't hardly imagine that, But the animals do it all
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  Speaker 1: the time.
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  Speaker 2: Innocence.
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  Speaker 1: So innocence prevailed over this era because God had put
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  Speaker 1: them in a place mentally that they did not regard
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  Speaker 1: nudity as obscenity. So the man and the woman were
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  Speaker 1: walking around in the garden.
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  Speaker 2: You know how you doing it? I leave that along.
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  Speaker 1: The second dispensation is called kannciousness, and it is from
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  Speaker 1: the fall of man when God, when Man fell in
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  Speaker 1: the garden to the flood, because all of that period
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  Speaker 1: didn't have laws, didn't have rules. All it had was conscious.
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  Speaker 1: It had conscious ruling the area. Now this is important
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  Speaker 1: because this is from the fall of man to the flood.
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  Speaker 1: So what we are reading in Genesis six is coming
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  Speaker 1: to the end of the era of consciousness. Okay, at
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  Speaker 1: the end of the era of doing. According to whatever
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  Speaker 1: your head say. Do So when God says every imagination
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  Speaker 1: in the heart of man was evil, it showed that
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  Speaker 1: when we are left to ourselves, we only wax worse.
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  Speaker 1: I was in Kiev, and I was on a tour.
• 20:03
  Speaker 1: While I was in Kiev years ago, and the lady
• 20:06
  Speaker 1: told me that when communism became pervasive in their society
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  Speaker 1: and they got rid of all religion, they found out
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  Speaker 1: that depravity became so overwhelmed me that had almost destroyed
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  Speaker 1: the culture that religion. And it's some kind of barrier
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  Speaker 1: that stuffs the culture from becoming totally decadent. It's not
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  Speaker 1: that we're totally good, but it stops us from becoming
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  Speaker 1: totally bad because it yanks you back in the place.
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  Speaker 1: And in the absence of any type of theology, their
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  Speaker 1: culture began to wax worse and worse and worse. And
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  Speaker 1: she's telling me this standing in front of a church
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  Speaker 1: where churches had been outlawed. So we are standing in
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  Speaker 1: a place now where there are no churches, and there
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  Speaker 1: is no real theology, and there are no preachers, and
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  Speaker 1: there is no law. So with the absence of all
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  Speaker 1: of that, the heart of man became more and more
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  Speaker 1: wicked until it repented God that he had ever made him.
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  Speaker 1: Because God made you to be in his likeness and
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  Speaker 1: in his image, and yet you were trying to be
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  Speaker 1: in their likeness and their image. Yoda, and get that here.
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  Speaker 1: You are trying to fit in with the culture, and
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  Speaker 1: the culture didn't make you. If you would spend half
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  Speaker 1: as much energy trying to be like God instead of
• 21:43
  Speaker 1: trying to be like them, you would achieve the purpose
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  Speaker 1: of God, and God would not regret you. I do
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  Speaker 1: not want my father to regret me. He can chastise me,
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  Speaker 1: he can correct me, he can fix me, But I
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  Speaker 1: don't want him to look at me and say I'm
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  Speaker 1: sorry I haven't had you. The power of that blow
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  Speaker 1: is more than my heart could bear. But that is
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  Speaker 1: the power of the text me for us. Today, the
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  Speaker 1: father is looking at the child and saying, I'm sorry
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  Speaker 1: I had you. The vessel that was made of clay
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  Speaker 1: has become marred in the hand of the potter, and
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  Speaker 1: he has decided to totally disrupt what it is in
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  Speaker 1: the hopes that it may become a vessel with whom
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  Speaker 1: he can be well pleased. Jeremi eighth teen Jeremy, what
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  Speaker 1: is eighteen is playing out in Genesis six. This is
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  Speaker 1: the story of humanity, the potter in the clay marred
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  Speaker 1: in the hands.
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  Speaker 2: Of the potter.
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  Speaker 1: The decision now has to be made. Do I totally
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  Speaker 1: destroy it or do I make it again in another vessel.
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  Speaker 1: We are standing on the precipice of this decision in
• 23:03
  Speaker 1: this text today, and we are feeling the angst of
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  Speaker 1: the Creator and the intense disappointment that God has when
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  Speaker 1: we fail to live up to his intention for our lives.
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  Speaker 1: I don't have to live up to your intention for
• 23:19
  Speaker 1: my life. I don't have to live up to your
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  Speaker 1: intention for my life. I don't have to live up
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  Speaker 1: to your intentions. I don't have to live up to
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  Speaker 1: your intention for your life. But I must live up
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  Speaker 1: to his intention for my life. Nor will in the
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  Speaker 1: error of consciousness. He will sail from the shores of
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  Speaker 1: consciousness into the safety of Mount Arad and begin human government.
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  Speaker 1: And then government emerges. So human government is from the
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  Speaker 1: flood to Abram. Can I finish this just a little bit,
• 23:58
  Speaker 1: just to put some contextual. Human government is from the
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  Speaker 1: flood to Abram. And during this period you have patriarchal
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  Speaker 1: rules and you begin to set up government and order
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  Speaker 1: and structure enters into the creative story, which originally was
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  Speaker 1: not there. When Abram comes along, we come into the
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  Speaker 1: dispensation of promise, because above everything else, Abram has a promise.
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  Speaker 1: Somebody says, Abram has a promise. All he has is
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  Speaker 1: a promise. He doesn't have details, he doesn't have revelation,
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  Speaker 1: he'd haven't have understanding. But God just says, get me
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  Speaker 1: out of thy country and away from thy kindred, and
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  Speaker 1: go to a place that I will show you, and
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  Speaker 1: I will make of you a great nation, and I
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  Speaker 1: will make your name great, and I will bless him
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  Speaker 1: that bless you, and I will curse him that curse you,
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  Speaker 1: and everywhere your feet trod. I will give you the land.
• 24:54
  Speaker 1: I'm not gonna tell you how I'm gonna give it
• 24:56
  Speaker 1: to you. I'm not gonna tell you how do now.
• 24:59
  Speaker 1: I'm not gonna tell you none of that stuff. All
• 25:01
  Speaker 1: I'm gonna do is give you a promise. There are
• 25:03
  Speaker 1: people in this room. All you have is a promise.
• 25:07
  Speaker 1: You don't know when, you don't know how, you don't
• 25:09
  Speaker 1: know where, you don't know what it's gonna take.
• 25:12
  Speaker 2: But like Abraham, you have moved on a promise.
• 25:15
  Speaker 1: You have left on a promise, you have stood on
• 25:18
  Speaker 1: a promise, and you don't have no details.
• 25:21
  Speaker 2: And it gets on your nerves when.
• 25:23
  Speaker 1: People ask you for details because all you have is
• 25:26
  Speaker 1: a promise and you don't know how, and you don't
• 25:29
  Speaker 1: know how God's gonna fix it, and you don't know
• 25:31
  Speaker 1: when He's gonna do it. So stop asking me for
• 25:34
  Speaker 1: questions that I don't have answers to. And if you're
• 25:37
  Speaker 1: gonna walk with me, you gotta walk by faith. You
• 25:41
  Speaker 1: can't walk by sight. You gotta walk by faith, or
• 25:44
  Speaker 1: you can't walk with me. Make some noise if I'm
• 25:47
  Speaker 1: talking to you. I asked my wife's the other day.
• 25:59
  Speaker 1: I said, baby, you try me. She said, yeah, I
• 26:00
  Speaker 1: trust you. I said good. I'm getting ready to take
• 26:04
  Speaker 1: you somewhere, but I'm not going to tell you where.
• 26:08
  Speaker 1: And I want to be able to pack yourself to
• 26:11
  Speaker 1: celebrate you without you asking any questions. And she never
• 26:16
  Speaker 1: asked me another word that comes from trust. She still
• 26:28
  Speaker 1: don't know where I'm gonna take her. I pulled her
• 26:32
  Speaker 1: clothes together and said, you like that?
• 26:35
  Speaker 2: Is that? Okay?
• 26:35
  Speaker 1: Change anything you want to change, do whatever you want
• 26:38
  Speaker 1: to do. She said, it's fine, she packed to go somewhere.
• 26:43
  Speaker 1: She don't even know where it is, but she has
• 26:47
  Speaker 1: a promise. Y'all, don't care what I'm saying. Sometimes God
• 26:54
  Speaker 1: will pack your bag to go somewhere and you don't
• 26:58
  Speaker 1: even know where it is. And you gotta be obedient
• 27:02
  Speaker 1: enough to trust that whatever He has in store for
• 27:06
  Speaker 1: you is gonna bring out for your good. So stop
• 27:10
  Speaker 1: asking him questions and step out on the promises of God,
• 27:14
  Speaker 1: and stop moving where God wants.
• 27:16
  Speaker 2: You to go.
• 27:17
  Speaker 1: Abraham had a promise, shout, I got a promise. I
• 27:26
  Speaker 1: don't have a job, but I got a promise. I
• 27:29
  Speaker 1: don't have a spouse, but I got a promise. I
• 27:31
  Speaker 1: don't have a house, but I got a promise. I
• 27:34
  Speaker 1: don't have the money, but I got a promise. I
• 27:36
  Speaker 1: don't have no friends, but I got a promise. And
• 27:39
  Speaker 1: I'm gonna stand on the promises of Christ my key
• 27:43
  Speaker 1: through eternal agents. Let us praise this read glowing in
• 27:47
  Speaker 1: the highest I will shout and sing, I'm standing on
• 27:51
  Speaker 1: the promise. I'm standing on the promises of Christ, my Savior.
• 27:56
  Speaker 1: I'm standing on the promises of Christ my key. Is
• 28:00
  Speaker 1: anybody in here that's standing but man Harry, I got
• 28:11
  Speaker 1: it more. We got long ways ago. These are accounting
• 28:22
  Speaker 1: columns that we put truth in. It doesn't add to
• 28:26
  Speaker 1: it nor diminish it. It's just an overview of how
• 28:31
  Speaker 1: to organize your thoughts about the linear view of God's
• 28:37
  Speaker 1: plan for man. So from Abraham to Moses we had promise.
• 28:45
  Speaker 1: When Moses comes to Sinai, we have the dispensation of law.
• 28:53
  Speaker 1: Thou shalt not kill, Thou shalt not have no other
• 28:56
  Speaker 1: God before me. Thou shalt honor thy Father and thy mother.
• 29:01
  Speaker 1: All the law of God begins to play. Because the
• 29:04
  Speaker 1: law of God is I don't have time to get
• 29:07
  Speaker 1: deep into it. But the law of God is the
• 29:09
  Speaker 1: beginning of theocracy, not democracy. Theocracy, a god rule nation,
• 29:19
  Speaker 1: a call out group of people, must have a law system.
• 29:25
  Speaker 1: A legal system creates civilization. Without a legal system, we
• 29:31
  Speaker 1: have the problem that NOI is dealing with. Where all
• 29:34
  Speaker 1: we're left up to is if it feels good, do it.
• 29:38
  Speaker 1: That's what happens when people go by their own mind
• 29:41
  Speaker 1: and there is no law.
• 29:43
  Speaker 2: So God brought law through Moses.
• 29:46
  Speaker 1: Because God is setting up a nation, not an organization.
• 29:51
  Speaker 1: He's setting up a nation. This would be true even
• 29:54
  Speaker 1: in an organization. You can't have an organization that don't
• 29:57
  Speaker 1: have laws and ethics and rules, and everybody does. However
• 30:02
  Speaker 1: you want to do, that doesn't work, and it doesn't
• 30:05
  Speaker 1: work in a country. And so he gave them laws.
• 30:08
  Speaker 1: He gave them three things. For those who wanted this stuff,
• 30:10
  Speaker 1: he gave them laws. He gave them judgments. Judgments is
• 30:16
  Speaker 1: how you settle strife between each other. Laws deal with
• 30:21
  Speaker 1: the sovereign relationship you had with God. And he gave
• 30:24
  Speaker 1: them ordinances, which is how you worship three different aspects.
• 30:30
  Speaker 1: I'm going further. I'm going further. I'm going further. Are
• 30:33
  Speaker 1: you with me? From Mount Sadia to Mount Calvary? It
• 30:39
  Speaker 1: is law. When Jesus went to the cross, he completed
• 30:46
  Speaker 1: the law. He fulfilled the law. He did the thing
• 30:50
  Speaker 1: that I couldn't do. He obeyed the law. That's why
• 30:54
  Speaker 1: he is my righteousness. And I am completing him. And
• 30:58
  Speaker 1: the curses that were chain me because I kept breaking
• 31:02
  Speaker 1: the law were nailed to the cross with him. And
• 31:05
  Speaker 1: I am free from the curse of the law and
• 31:08
  Speaker 1: from sin and death. For he whom the Son have
• 31:12
  Speaker 1: set free is free. Indeed, Jesus is my June teenth
• 31:17
  Speaker 1: Jesus is my fourth of July. Jesus is my moment
• 31:21
  Speaker 1: of independence. Jesus is my emancipation proclamation. Jesus is my liberty.
• 31:27
  Speaker 1: Jesus is my loosing. Jesus is my deliverance. Jesus is
• 31:31
  Speaker 1: my breakthrough. He declared me free. Death has no power,
• 31:36
  Speaker 1: Death has no strength. The grave cannot hold me, Hell
• 31:41
  Speaker 1: cannot curse me, saying cannot bind me, because every curse
• 31:46
  Speaker 1: was now