Hey folks. Welcome back to another edition of the Daily Bible Podcast. Hello. We are back on Monday, so kicking off another week, and we are, we're into February. February's here upon us. I know a lot of people said January feels like the longest month of the year. It didn't feel like that to me, at least this year. It went by pretty quickly. And now here we are. Trucking along with the newly crowned Super Bowl champions Pass. Rod, who won the game again last night? The San Diego Supercharger baby. Come on. Yeah. Come on guys. Yeah they're, they don't exist anymore. They're the Los Angeles Chargers now. Oh, oops. So, and they're not in the Super Bowl Oh, Butler. You know. Hey, either the Patriots or the Seahawks, congratulations on winning the game. They're always in the Super Bowl. Is that, what's his face again? Is that still that, that guy, well see. Tom Brady retired. He's now an announcer. And he, I bet he misses it. He owns part of the Las Vegas Raiders, just to confuse things even more. Oh, that's, that's unfortunate. Yeah. But there's this young superstar quarterback for the Patriots now, and he's going up against this guy that named Sam. Anyways, we'll see. We'll see who wins. Yeah. Yeah, that sounds fun. I mean, you know, now that you're listening to this on Monday, but yeah. Anyways, follow up. Question from more questions yesterday. Yes. So this was a two part email. The first one had to do with the fact that God doesn't see. Our weight rather all sin equally. And we talked about that. We say that God does in fact weight them in a more complex way. He takes heart and mat and mind. He considers a whole host of things and things that we can't even see. Secondly he wants to clarify. That God allows evil for a greater good. Now, this is one argument that typically falls under the category of the Odyssey, which means a justification for God. We're trying to say and it's the question that plagues a lot of Christians, why does God allow evil in the first place? And Christians have attempted to answer that. Impartially for sure. 'cause we don't have God's access. But we do try to answer that. And one of the ways that we talk about that is, well, God will permit evil only to the degree that it is necessary for a greater good. Can you clarify that? Talk about anything that you want to add on top of that to make that clearer? Yeah, I mean that, I feel like John Piper's kind of built a ministry on this idea. He speaks a lot about God's providence and providence over suffering providence over evil, and how God works things out towards the good for those who love him. And, I think our defense and. Foundation of it really has to go back to that verse. We have to go back to Romans 8 28 and say if this is true, then what you're saying has to be true. If it is true that God's working all things together for the good of the one who loves him, then that means even the things that are evil that take place in our lives, even the sins that are perpetuated against us. Are things that happen for our good, for our Christ-likeness. And so that, that's a component of it. I think that the thing that causes us to wrestle even more is when we have to ask the question, okay, but what about the atrocious evils in the world? What about the horrible things that are unspeakable even for us to bring up in a context like this on a podcast like this? What about that is, is that still, is God still behind that for good and. I think we have to say yes with the caveat that we may never understand why this side of eternity as in prior to our death, right? Yeah. It's, this is a tricky situation to talk about. 'cause when we say good, we're often defining it in terms that are relative to our human experience. We say, oh, it's the sky is blue today. The sun's out. That's good. We like that. Mm-hmm. Mm-hmm. Um, we used good in such a generic and generalized way that it almost becomes unhelpful because it's not specific and clear. So I guess I would say, I think we're both on the same page. We would say that whatever God permits to happen, because he's in sovereign control of all things, every molecule in the universe, known and unknown elements. They're all under his sovereign control and purposes. Nothing happens outside of his direct control and supervision. So if that's true, then we have to say that even evil is under God's control, and yet God chooses not to intervene to stop all evil, right? People have said before, well, why doesn't God do that? If he's all powerful and he's all these things, why doesn't he do that? And part of the answer to that is that God has an agenda, he's got a plan, and he's got a plan of redemption where he's still in the business of saving people. Mm-hmm. And I think that's gonna be the biggest reason that he delays. If God were to cease all evil today, right now, there would be no podcast. All of us would be obliterated. We'd be gone. Yeah. There'd be no one left for God to save because everybody would get their just desserts. And of course, that's not heaven. And that's something else. And I think even arguably on the tails of that if God were to put an end to all evil now and not destroy us, I think it would empty the churches and I think it would empty, I think it would do the opposite of what maybe we think it would do. I think it would cause people to reject him. En mass more so than they do even right now. I think one of the reasons why we crave God and why we crave eternity is because we know what evil is. We don't know good without or we don't know evil without good and so when we experience evil, it within those that are saved and redeemed causes us to long to be with him, to long to be with Christ more and to desire that more. If there was never any suffering, never any pain, never any sickness, never any disease, we would have really no desire to leave where we are now to go and be with him. We would have no desire to. Depart the fallen for the unfall to the redeem, the fix, the new. And so I think there's a measure to which God permits even the suffering that we go through to cultivate a deeper hunger for our being with him in the long term. Yeah. And part of this is. Again, when we start talking about this, we start in our minds building up cases for, okay what would be sufficient good to warrant the necessary evil? And we don't know. That's the short answer. If something atrocious were to happen to you, you would not do yourself well. To say, well, what good is God gonna do from this? Mm-hmm. It's better to say God will do good, and I don't know what that's gonna look like that that might be for my life, that might be for someone else's life. That might be for my great, great, great grandkid's life. I don't know. Yeah. I just know that God has promised that he will do good and it will bring him glory. That's true for all evil, period. Yeah. Now good again, has to be defined when we start talking about good for the believer, good for those who are outside of Christ, that requires a slightly different argument, but I still say that God has a. A morally sufficient reason to allow evil to exist. Yeah. You have to believe that. Otherwise you believe God's bad. Yeah. And if he can control the end from the beginning, that means he's just slacking off. He's not paying attention. So we would necessarily believe God controls all human activity, including evil. That God permits evil because he has a sufficient worthy and good cause to let it persist because he can guarantee, just like Joseph says at the end of Genesis chapter 50, what people mean for evil. God will intend for good. He can take one act and have two ends in view, the human end and the divine end. And guess what? The divine end is always better. Yeah, that's a great question. It is. There's another one that's related but separate. Okay. And maybe I'll, you know what, I'll tell you what, I'll ask this when we get to Matthew today. Okay. So let, when we get there, remind me. Cool. Alright. Leviticus seven, eight, and nine. As we get into Leviticus seven, we're gonna read more about, okay, we're talking about guild offerings priest portions of things, what they're allowed to eat, what they, how they were to engage with the worshipers. Sometimes there's. Peace offerings, Thanksgiving offerings. One of the takeaways from here is that, that struck me this time reading it is just. We should be a thankful people. God ordained an entire category of offerings to be brought to him just to experience, just to, for the worshiper to express their gratitude to the Lord. That's something that's noteworthy for us. I mean, we just talked about what's good and looking outside and seeing the sunshine or having a, just a good day. Sometimes at the end of the day, you just look back on it. You're like, Lord, this was a really good day. Are we recognizing what we should be? Are we worshiping him by giving him gratitude and. Our, giving him our gratitude in offering him thanks. This was a category of offerings that he desired from his people. I want you to come and express your Thanksgiving to me by bringing me an offering and a sacrifice. We should be doing that as well. Yeah. You'll notice that some of the ways that God has them approach him, there's, there's a guilt offering that you're reading about in the first part of chapter seven. Then you're reading about. Peace offering. There's some shades of nuance and distinctions here, but I think it's helpful just for us to step back as Christians and say, man there's a lot of reasons God gave them to come to him. Yeah. Guilt offering number one. You're always gonna be guilty of some sin. Yeah. You're probably guilty right now of something that you're not even aware of. See yesterday's podcast. You should always be coming to the Lord and offering, at the very minimum the sacrifice of your time, your energy, your praise. That's what we read about in the New Testament. No, we should be the kind of people that are constantly going to God. All of these obstacles or all of these insertions that God puts into their life is meant to draw them to himself. God is jealous for the relationship of his people to the point where he's saying, look, basically, anytime you wanna slaughter an animal, you gotta come to me anytime. You wanna take to, you know, butcher an animal to render the meat. By the way, give me the fat, but you can come to me. God is. Highly interested in making himself the center of their life experience and not just on the periphery to the point where the temple itself sat in the middle of the people. It was not on the edges. It was not somewhere where people couldn't touch him. He was in the center. And I think that's meant to communicate to us how much God desires to not just be a part of our lives in appendage, but to be the very center and lifeblood of it. Yeah, chapter eight, we get the setting apart of the consecration of Aaron and his sons. And so this is an important scene here because before Aaron and his sons can operate as the priest that God was ordaining them to be, they needed to be set apart. They needed to be made wholly consecrated. We talked about the end of chapter eight, I believe last year, the seven days of ordination where they couldn't leave the tabernacle for seven days consecutively while all this was taking place. But all this tells us that this is intentional. This was not something that was. That was just accidental or just happenstance? There was a lot of thought that went into making sure that these men were prepared for the work that God was calling them to do. In the New Testament, we pick up on the role of the pastor. And there's not a one for one correlation between the priest and the pastor, but there's still the level of intentionality that we should have that the New Testament tells us to be careful, lest we lay hands on someone too Hastily. The New Testament gives us a list of qualifications for the man that's to fulfill the role of the office of a pastor. I guess a question though based on this pastor Rod, have you heard the phrase, God doesn't call the equipped, but he equips the called Yes, I have. Do you agree with that sentiment or hook, line and sinker or, my, my point being maybe he's taking Aaron, he's consecrating Aaron. Could he have taken anybody and consecrated anybody? Is is. Or is this, I mean, he didn't, he chose Aaron in his sovereignty, but was there was something and even today is when we look at what God does with pastors and other people, is he just taking anybody and he's gonna equip that person? Or is he taking somebody that has the natural gifts and abilities and saying, yeah, well this person makes sense in this role. I think it's hard to draw a straight line on that and say it's always gonna be this and always gonna be that. Sure. It's in part because God is God and he does what he does and I. I don't know. I do think there is something to the fact that God chose what is weak to shame the wise. Yeah. And that would include a lot of pastors. Not to say that we're weak necessarily, although I think in a lot of ways we are. Yeah. We're aware of our weakness. He picks people that Moses was a Sta a stammering. Stuttering man. Right. Who didn't wanna lead. He said some send somebody else. Yeah. Which gives me the impression that maybe Moses wasn't initially good at it, but he became good at it by the grace of God. And he was the most meek man to walk the planet, that kind of thing. So. I think there's truth in it, but like all truth statements, I mean, they could be endlessly qualified in different ways. I think generally speaking, I'd say. Okay. Yeah, I think I agree with that. Would you say the same? Yeah, I think so. I, the Apostle Paul, even we think of Paul as this great powerful figure and yet in Corinthians he says, man, I was with you in weakness and fear and trembling. Right? And there's even some thought that he wasn't the best public order, that he was better at kind of behind the scenes and writing the letters in, in the one-on-one situation. So, yeah, you're right. I think there is something about the weakness that God delights to be glorified through equipping those that you would look at and go, really, that guy, and I think that's true in my life for sure. Well, after they're consecrated, they're going to inaugurate the whole sacrificial system here. The first sacrifices are offered, which I wonder if the knees were weak and the hands are trembling at this point with them. Verse seven, mom, spaghetti. Yeah. Moses. Nice. Moses said to Aaron, draw near to the altar and offer your sin offering and the burnt offering, and make atonement for yourself and for the people. And bring the offering of the people and make atonement for them. As the Lord commanded you gotta just think Aaron and his sons are looking at each other going, well, it's been a good run. It's been a good run. Hopefully we do this right and. What's cool is they do, and it's not as though they, they have to wonder, did we do it right? Because God shows up in a big way to give his acceptance of this and to show his acceptance of this before the people so that the people would know. It's kinda like the New Testament when we talk about some of the miracles. Validating the message and the messenger, I think is the same thing here. God is gonna show up in a powerful way with this display of glory here, so that the people understand, okay, we need to do this. We need to obey this. God is the one that's behind this. Yeah. I love the fact that. Well, this is a verse that we get in Hebrew chapter 12, that the God is a consuming fire. This is meant to evoke something about the purity of God. This is something that showcases his holiness. He's not like us, as in fact, if he were to draw near to us, he would consume us because he's holy, hence the sacrifices. And so at the bottom of chapter nine, what you're meant to see is something that helps you recognize and feel. This is why we fear God. It's not that God is coming down to just to hammer us on the head, but that he is holy. He is distinct. He is set apart. He is perfectly pure and righteous. And this is actually his approval. This is not him being upset. This is him showing approval of the sacrifices that were offered, and even that is still a bit. Fear inducing and a healthy fear. I trust it's not a servile fear. It's not a fear of like, I'm hiding in the closet because it's intruders in my home. This is a fear of a holy, a inspiring kind of God. Alright, let's get over to the New Testament. Matthew Chapter 25. We're gonna be in 31 through 46. Did you wanna ask your. Follow up question I did because I think it does on the front end. It does play a role in the way that you interpret Matthew, even some of the things that we're gonna talk about right now. Yeah. Okay. So, the question is, um, I'm gonna try to simplify it 'cause this is actually like three paragraphs. I don't wanna read three paragraphs. Should anything, here's a good way to summarize it. Should anything. Ever be taken at face value? Absolutely. From the words of Jesus in particular, Jesus says, don't call someone rabbi. And yet we call people a teacher all the time. Right. And so the clarifying question is, should everything always be confirmed by some other text in the scripture? Or should is are we free to take anything at face value when we read it? Yeah. Yeah. I think. W we're talking about interpreting within context here. Yeah. In in a lot of ways. And I think we always have to interpret within context. Does that rule out us ever finding something that we're gonna take at face value? No. I would say no. Absolutely not. I think there are commands that are given in scripture that we can just. Take the command and say, yes, this is the command and this is what we should do. And we're gonna take this at face value. For example, when Paul says in First Thessalonians chapter four, this is the will of God, your sanctification, that you abstain from sexual immorality that we can take at face value and say, okay, that's what Paul meant. It meant it then to that audience. It means it now to our audience as well. But when we're dealing still there, it's important to say, okay, but to get there we have to look at the context. We have to say, are there context clues that give us any understanding that there could be something else that's being intended here by what he's saying. And the situation back with Jesus, and don't call me Rabbi. I think we were pointing to it at that point as well. Man, when you look at the context there, he's confronting the Pharisees pride and their desire to be recognized and their desire to have the best seats and so forth and so on. And this is an overflow of that pride. And so thereby we can look at that and contextually understand, man there's something more going on here than Jesus just simply being concerned with a title. And that's where we can go further on. New Testament say, well, the apostles call themselves apostles or elders or so forth and so on. So there has to be more to it as well. And I think when we look at the context, we can draw the connection and say, okay, Jesus is condemning the pridefulness. And man if in my heart my, it's about pride that I say, I want you to call me Pastor PJ because I like being a pastor and I like the pride that comes with that. Amen. It's a problem. It Right. Just like it was back then for the Pharisees. But the problem is not in the title, the problem is in the heart behind the one who is being, is requesting the title, if I can put it that way. So his initial response to that was there's That's true. Yes. But it doesn't nullify the command. If anything it explains why it's there. Right. It doesn't change the facts that it is there. And so his concern then is, well, maybe. Maybe what appears to be absolute isn't absolute. And my short answer in email was, well, this is the art and science of hermeneutics. Yeah. Biblical hermeneutics is, is both, it is scientific. There is a, these rules to follow, but there's also an art to doing it well where you're trying to put pieces together and the most faithful and God honoring way possible. And part of what we do here, as you just mentioned, is that you're gonna do best, okay here's a principle that you should know. It's called the analogy of scripture. This principle means that scripture is the best interpreter of scripture. Yep. You find scriptures that help put the pieces together to help you make sense of what's being said. And so we have the privilege and the riches of having Genesis to Revelation where we can cross reference and start making some inferences about what scripture's intending to communicate based on what we see. Mm-hmm. So in Jesus' day when he said Matthew 23 live in front of his studio audience, did they think he meant that? I have to guess. No. Because it's not very far after where they start using terms like apostle. Right. I have to think they didn't understand it that way. Right. So I might understand it that way, but that's because I'm not there. I don't understand the context. There's elements of this that are foreign to me because I'm reading it in 2026 and I have a lot less I have less senses in the game. I don't know the customs as, uh, what's his name? The guy who wrote the book about, uh. This, this, the modern self. Carl Truman, he says, and I'm not sure if he's quoting somebody else, the past is a foreign country. Which means you have to do a lot of legwork to make sure that you're understanding the past appropriately. Yeah. Yeah. And in a similar sense, when we read our Bibles, there's a lot, there's 2000 years of history here. Yep. We have to do the legwork of saying, okay, what's being said here? What does it mean? And why do I think that? I don't wanna just say, well, what does it say to me as we've said before, what does it mean to me? I have to say, what did it mean to them? Right. What's the, what literary devices are being employed here and know Jesus uses a lot of the same literary devices. He uses hyperbole. Right. Cut off your right hand. Right. Gouge out your right eye. Yeah, I was thinking about that too. You're not doing that. I mean, I haven't done that. Right. None of us are doing that. Actually, people did do it though. They read the Bible wrong. We don't do that because Jesus is using hyperbole to make a point. All that to say, great question, but this is the, this is why scripture requires your lifelong study and mastery. It's gonna take time to say, okay, I have confidence that I'm reading this the right way. Yeah. Any books that you might recommend if somebody wanted to gain some more of those principles of the analogy of scripture, things like that. I'm going through one of my boys right now called Hall, how to read Scripture for all that it's worth. Okay. It's in the fourth edition. And that one was really helpful. Yep. How to, I think that's what it is. Is that, am I getting the title right? How to read scripture? Oh, it sounds like, yeah. Yeah, that sounds familiar. For all that it's worth it's, bye. I am pulling it up right now. Gordon fee. I was thinking that and now I'm sure of that Gordon Fee. It's a short treatise on reading the Bible. Well, yeah, and it's accessible. I don't think you're gonna struggle with that one. Another one I'm currently working my way through. I haven't finished it yet, but I have enjoyed it, even though I don't always agree with it. Lemme just say that is misreading scripture with western eyes, removing cultural blinders to better understand the Bible. That one's also been fun. It's challenged me in some ways. Again, I don't agree with everything I'm reading there, but I've enjoyed it. For the very fact that it's causing me to think about the things that I take for granted when I approach to scripture. So those are two books that I would recommend. Do you have any that you would add? I would add Basic Bible Interpretation by Roy Zuck is another one. Oh yeah. Yeah. That's a bigger one though. It's a little bit not. That's a big one. Not Dauntingly though. I was ed by I in my, my bookshelf. I was daunted. Well, you, you're daunted by. Books that I'm, I guess I'm not daunted No, well, you're not daunted by books that I'm daunted by. Everybody's daunted anything over 200 pages. Yeah. So that one would, yeah. Might be a little bit more academic, but I found that one helpful. I remember going through it in seminary as well. So, yeah. Well, let's get to this reading that we have with us in Matthew 25. I think it's fascinating because the default might be to read this and think, okay, this is the end, this is everything is done and you're gonna go to Heaven and you're gonna go to hell friend the end. But I, I, it's the doors, bro. Thanks, man. I think we have to look at this and say, this can't be the great white judgment, the great white throne, because of what's taking place here. What's taking place here is he's dividing people that are going to end up in eternity and people that are going to end up in hell well, I should say in eternal life, and those that are gonna end up in eternal damnation and. He's doing this in chapter 25 at the Great White Throne. There are no believers. So the final, final judgment that we read about there, I believe Revelation 19 there's no believers present, so I don't think that's what this is. And so some commentators will suggest and I'm contextually. Speaking of context here because of what he's been dealing with here, that this may be the return right before the millennial kingdom, that this is separating those that are going to enter in the millennial kingdom from those that aren't gonna enter in the, to the millennial kingdom. And that that's why there's the two groups that are present here in the rest of Matthew 25. I mean, I think that makes sense. Rather than this being believer, just a broad category believer, unbeliever division, do you have any thoughts on that? Amen. That's a good thought. What's also fascinating in this is what defines this is he says, you're gonna enter in because when I was in need you came to help my help basically. And to those that are going to enter into judgment, he's gonna say, you're gonna go to judgment. Because when I was in need, you ignored me. And that's fascinating. And I wrote down kind of next to this in my Bible when Jesus said to Paul, Paul, why are you persecuting me? In that connection, that identification with his people there. And I think we see Jesus here condemning and then giving a blessing to those based on how they treated those that were in need. And it's almost as though he's identifying with his people again, the way that he does with Paul when he says, why are you persecuting me? This is so interesting because you might at the quick read say, oh man, I guess I better get to doing some good works here because this is what. Makes a Christian, and I would say caution, because this is what a Christian does. This is not what makes you become a Christian. This is how Christians act, right? There's compassion, there's care and notice the connection to his body. There is a genuine connection. He says as you did it to one of the least of these my brothers, you did it to me. Now a Christian. Acts for those people because he cares she cares about them. She has compassion. She does that. And yet the Lord says, actually that, that was me, that you did that too. I love that. And I appreciate that because it reframes the way that we see this. This is not, Hey, you better get to work, do this, or You're not a Christian. Yeah. This is, no, they care. They're moved with compassion for these people who are downcast, who are oppressed, who are in prison perhaps. And it's such a big deal and it's so evident. It's so characteristic of his people that he can say again in verse 46. This is another scary passage for those who don't do this, those who don't have compassion and love for their brothers and sisters. He says, these will go away into eternal punishment, but the righteous into eternal life. And you'll see the parallel there. You probably heard it in my voice. Eternal punishment or eternal life. We believe that there's. And this has been a relevant conversation lately. Maybe you wanna touch briefly on this eternal conscious torment is the traditional view, or at least it's called, that it's afforded that title. And I think that's fair. The traditional view is that people either spend eternity with God in heaven and purity and in joy and gladness, or there is eternal conscious torment. All three of those words are vastly important to how we understand the next life. Can you briefly just talk about that, remind us of what this conversation's about and why it's important? Yeah, the, and I think this is a verse that I think is a key verse in support of ECT, eternal conscious torment because of the line of eternal punishment or eternal life. Those that argue against it sometimes are called conditionalists or annihilationists depending on the camp that you're with. And they will argue that there is a, an end to one suffering in hell. They're not arguing that hell doesn't exist and that's a misrepresentation, but they're arguing that at some point the soul has satisfied the wrath of God against their sin, and they will then be annihilated, they'll be taken out of existence. And in some more recently have argued that even that ceasing to exist is in and of itself a form of hell, which I can't get there because if you lose consciousness, I don't think. And that's why conscious torment is part of this. I don't think losing consciousness is punishment for sin. And so our position, our view is that sin is the wrath of God will never be satisfied on our sin if we've rejected Christ. And the argument that, well then how can God's justice ever be satisfied? I don't think we see in scripture where it's ever promised that it will be satisfied. I think in hell the justice of God is continually being satisfied as his wrath is poured out. In that Romans chapter nine is working towards ultimately a display of his glory, so. The eternal conscious torment, the fact that hell is unending just as eternal life is unending, I think is the argument that fits the tenor of scripture most faithfully there. And yeah, that's under attack today, and yet I think the scripture stands for itself. One of the things that I found helpful in thinking through these things, I think there's there's a lot of people that you might trust and respect who host people on their podcasts and their YouTube forums and things like that where they can sound really good and they can make a good case for why they think that the conditional immortality is, in fact, the response to this verse is, well, it is eternal punishment. It's eternal and it's a fact, it's a punishment that endures forever. The question is, what kind of punishment is it, to your point? So, I think there's people out there that can give you some one-liners and some zingers. Here's something for you to think about though, if. We are, if you're wrong, about conditional immortality and annihilationism and you're telling people, look, hey, God's gonna destroy you. You know, if you don't accept Christ, if you don't repent and trust him you're just not gonna have forever. And maybe they say, well, okay, I can deal with that to not exist. I'm okay with that. I know for some people that's not a, that's not fun. It's not a good idea, but for a lot of people they would say, well, that's fine. That's, it's essentially what atheism teaches. When you die, there's nothing. And if that's the end game for me after all the life that I've lived, and perhaps I suffer after a little bit and then I get annihilated or I just die at the end of my life. Okay, I can tolerate that. Let's suppose that. You teach that, and then when someone dies, it's actually eternal conscious orant. Mm-hmm. Mm-hmm. They've been misled now and they've downplayed the consequence to the degree that they've wagered their soul on, on the lie. You know, wouldn't that sound just like the devil to do that? Like, Hey, don't sweat it. Mm-hmm. Just trust that you'll perish. You'll be annihilated. The counter that they'll say is, well, now you're making God sound like an ogre. And he's mean and cruel, and he's all these things. Or he, or maybe you're mischaracterizing. God and I guess I understand that that's a possibility. But I think it's a better bet if we're talking about bets here. And I know we're not doing that, but it's a, it's better to say, I'm gonna, I'm gonna lean on what church history has largely affirmed. Mm-hmm. There are some camps, there are some people, some smart people that will say, well, I don't believe that. Okay. All right. You don't have to. But the bulk of church history is on this side. Yep. And so. Even if you personally struggle with this, I think it's helpful for you to know that a lot of Christians in your heritage, those who make up church history, have sided with this as uncomfortable and as painful it is. Now, just think about that. People don't gravitate toward this and say, I love this doctrine. This is my favorite doctrine. I love eternal God. No one says that, right? We do it because we think scripture teaches it. Right? And if the best and brightest minds about church's history have landed here I think it's safe to say that's probably a good place to be. That's a safe place to start and to camp if you have any doubts about that. I would agree, man. I can't amen that more. Yeah. Amen. Hey, let's pray and they'll be done with this episode. God, thanks for your word and for the shoulders of the giants, of those in church history that have gone before us, that we stand upon as we seek to interpret it and understand it as best as we possibly can. And we thank you for its clarity in so many ways. Pray that you'd help us to be good students. Good Bereans of your word, that we wouldn't just let our eyes. Pass over the page and think, okay, we're done. And move on. But help us to internalize these things, to wrestle with these things and to draw the right conclusions. Even help us, Lord, with the, as we were talking about, the art of interpretation and what that looks like. And so I pray that we would do this well because we want to know you better. We pray this in Jesus' name. Amen. Keep bringing those Bibles to you, y'all, and tune in again tomorrow for another edition of the Daily Bible Podcast. See you then. Bye.

Thank you for listening to another episode of the Daily Bible Podcast. We’re grateful you chose to spend time with us today. This podcast is a ministry of Compass Bible Church in North Texas. You can learn more about our church at compassntx.org. If this podcast has been helpful, we’d appreciate it if you’d consider leaving a review, rating the show, or sharing it with someone else. We hope you’ll join us again tomorrow for another episode of the Daily Bible Podcast.