Saturday Sept 9 730 8pm William Bell Swallow up Death 2

William Bell, this broadcast is presented to you by the Rainsboro Church of Christ, located in Memphis, Tennessee, and we invite you to come out and be with us anytime you're in the area. You can also tune in each Saturday right here on the NOW Network for our broadcast from 6.30 until 7 p.m. Central Time from 7.30 to 8 p.m. Eastern Time. In addition, we encourage you to visit our website at allthingsfulfilled.com. We have available materials for you if you'd like to order some for your further study. You can go there and check out our books and DVDs, as well as other tracks that you can use for not only your own learning, but for teaching others as well. And the site would be allthingsfulfilled.com forward slash shop. In addition, we encourage you to visit our YouTube channel where we have over 800 videos uploaded and we continue to add more. Those videos are there for your learning and they range either from a few minutes up to a few hours in terms of time. But it's like a university online that you can access and learn from the things that we share with you from time to time. We're going to be continuing our study on the subject of Isaiah 25, 6 through 8 that we began on last week. Ended up with rather an abrupt ending, and so we'll pick up to make sure that you didn't miss anything from that. But this series of studies are being done as a result of a discussion that we had with Sam Frost, who advocated a future return of Christ, a future end of all things at the end of time and showing that those things are not in harmony with the will of God. It is one of the points that we want to stress today in pointing out those things from Isaiah chapter 25, and we're going to extend that from what we were doing before. And as we do, we want you to take note of that and even take some notes. We'll be with you just shortly. Now, when we look in Isaiah chapter 25, 6 through 8, and I have the chart. We're going to begin with that chart and I will present that and then we're going to go into another chart to show you some of the differences and some of the distinctions that we have. And so we will be underway with that in just a moment. So let's get the text back in front of you as we did on last week so that you have the context in mind of what we are discussing. The text says in Isaiah 25, beginning at verse 6, and in this mountain, the Lord of hosts will make for all people a feast of choice pieces, a feast of wines on the lees, of fat things full of marrow, of well-refined wines on the lees. And he will destroy on this mountain the surface of the covering cast over all people and the veil that is spread over all nations. He will swallow up death forever and the Lord God will wipe away tears from all faces. The rebuke of his people he will take away from all the earth for the Lord has spoken. And it will be said in that day, behold, this is our God. We have waited for him and he will save us. This is the Lord. We have waited for him. We will be glad and rejoice in his salvation for on this mountain, the hand of the Lord will rest and Moab should be trampled down under him as straw is trampled down for the refuse he. Okay. So this is the text that we were discussing. We had a chart that we were concluding on, on last week. So I want to put that back in front of you so that you can see the information that we were talking about. But primarily what was taking place in the discussion was an argument that was being made by Sam Frost that the death to be swallowed up here. The death is something that is going to happen in our future that it refers to physical bodies being raised out of the ground. And so all physical bodies are going to be raised and that's going to mark the end of time. And that's going to be the end of God's eschatological program. Well, we were sharing information with you that that is not what the text is teaching. One, we indicated that Sam's position advocated universalism that all people, regardless of who they are, because he's saying all the nations that death would be swallowed up for all the nations, the veil that was cast over all the nations. And this is his position. He's arguing for universalism. He may not be aware of it. I think he is by now because not only have I recognized it, but others have recognized it as well, even from the debate. Some were pointing that out. When you go to standing for truth and or type in and look in Google, just do a Google search for the bail Frost debate or Frost bail debate that was hosted by Donnie Bradinsky, who does a great job on his platform standing for truth. And he was the moderator, excuse me, I said mediator, but the moderator for the debate. And he also hosted that on his channel. And so you can go there and you can read through the comments and see that other people are saying, Sam took a universalist position. The ironic thing is that he was trying to charge me with that. But it just shows some things that are not understood very well about these events. So let's let's take a look at this. Now, let me get the chart back in front of you that we had on last week. And then we'll once we finish with that chart, we'll go to a another chart. But let's do a screen share here so that you can see what we had up. And we'll touch it just ever so quickly. Now we pointed out that according to his resurrection paradigm, Isaiah 25, seven and eight, also first Corinthians 1555, and says that he will destroy the veil of the death that was spread over all the nations. And the text that actually says that is verse 54. The reason I put verse 55 here is because he was teaching on Facebook. And this was the last verse that he referenced in terms of his resurrection studies. But the actual verse is verse 54, that cites Isaiah chapter 25. And the very text that we're looking at, in verse 26, the last enemy being destroyed his death. And of course, he said this would happen on the last day. And he uses verse nine of that we're going to be talking about that just shortly here. But this is the text, we kind of laid it out. So you can see the three points that he was trying to make when he was saying, the veil is spread over all the nations. So death is going to be swallowed up for all the nations, everybody's going to be raised from the dead. And that would be in a physical resurrection. And that's going to be the end of time. And we talked about those things. Now, some things that I was pointing out in the previous video, and you can go back and watch that so that you have a foundation of what we're saying. But we had started on Zechariah chapter 16, I mean, chapter 14, verse 16, to mention the fact that we were not dealing with the end of time that we were dealing with Israel's harvest called the Feast of Sukkot or the Feast of Tabernacles. And that this harvest did not mark the end of time, but rather it marked the end of the Old Covenant age, but particularly the end of Israel's harvest, which was the end of their agricultural year. And there followed it another very significant day called the last day of that great feast, that great day of the feast. And that day was the eighth day festival or Shemini Atzareth. But once again, we've covered that in more detail in the previous video. So be sure that you go back and watch it. Now, as we were saying, and I want to put this out again from Zechariah 14, verse 16, it says, and it shall come to pass that everyone who is left of all the nations. So we're dealing with all the nations here, which came against Jerusalem shall go up from year to year to worship the King, the Lord of hosts, and to keep the Feast of Tabernacles. Now notice they're going up to worship the King and to keep the Feast of Tabernacles. As I pointed out, this is not Israel and their agricultural Feast of Tabernacles. This is the eschatological Feast of Tabernacles that's taking place in the kingdom of God. As a matter of fact, there is a text in Luke and there are several passages where Jesus said, blessed is he who shall eat bread in the kingdom of God. Let me get that text. Actually, it was someone who hurt them. It says in verse 15, now when one of those, and by the way, we're in a resurrection context because in verse 14, they're talking about a feast. It says, but when you give a feast, invite the poor, the maimed, the lame, the blind, that's verse 13 of Luke 14, and you will be blessed because they cannot repay you. For you shall be repaid at the resurrection of the just. So he's saying you feed the hungry, you bless the people who are poor and who can't do the same thing back for you, especially during the times of these persecutions, when people were losing their jobs, their homes and everything, and their possessions being destroyed and burned. He says, you give them something to drink, you feed them, you clothe them, et cetera, because you will be repaid at the resurrection of the just. Now watch. Now, when one of those who sat at the table with him heard these things, he said to him, blessed is he who shall eat bread in the kingdom of God. Where are they going to eat this bread in the kingdom of God? That's where the feast is. Ladies and gentlemen, it's in the kingdom of God. And so he talks about a certain man who gave this great supper and invited many, and he sent his servant at supper time to say to those who were invited, come, for all things are ready. He's asking them to come. He's inviting them to come. Come to the feast. We sing the song. All things are ready. Come to the feast. Come for the table now is spread. This is what he's talking about. That's what that song is based upon. But what happens? Do they all come? No, they don't. The Bible says, but they all with one accord began to make excuses. The first said to him, I bought a piece of ground. I must go and see it. I ask you, please excuse me. Verse 19 and another said, I bought five yoke of oxen and I am going to test them. I ask you to have me excused. Still another said, I have married a wife and therefore I cannot come. So that servant came and reported these things to his master. Then the master of the house being angry, said to his servant, go out quickly into the streets and the lanes, the city and bring in here, the poor and the maimed and the lame and the blind. And the servant said, master, it is done as you commanded. And still there is room. They didn't even fill up the space. Then the master said to the servant, go out into the highways and hedges and compelled him to come in. He's still saying, please, please come in that my house may be filled. For I say to you that none of those who were invited shall taste my supper. Did Jesus say everybody was going to sit at that table and eat? Did he say everyone was going to enjoy that feast in the kingdom of God? That's why the man said, blessed is he who shall eat bread in the kingdom of God. Not all of them chose to do so. They exercise their free will and said, we don't want to come. We got some oxen. We got a new piece of land. You know, even though it's not going to move, it's stationary real estate. It'll be there when I come back, but I got to go look at it. I just got to go see the dirt. And the other says I've married a wife. Like she doesn't have two feet who could come with him. You see, not everybody came. So if everybody didn't come to the mountain where the feast was, look, we invite people to dinner on a regular basis, or you may even go out to dinner and you have a dinner party that says, okay, we're going to go out and eat at this restaurant. Tomorrow, everybody come or next week, whenever you want to plan that dinner party, or you can have a birthday party, or you could prepare a meal in your home and invite the family or invite some friends along with that. And guess what? Somebody is going to pick up that phone and call you and tell you, I can't make it because such and such, so-and-so, whatever, whatever, they're just not coming. And you know what? If they don't come, they're not going to eat. That's more food for the rest of us. Isn't that the way that works? They don't get a chance to eat if they don't come. Now, some of them get a little bit boys that send me a plate. No, you come get it. If you want to eat it, you come and get it. We're not shipping you a plate by FedEx or UPS if you don't want to come and eat. That's the way that works, ladies and gentlemen. And that's exactly what was said. So watch here in Zechariah. He said, it shall be that whichever of the families of the earth do not come up to Jerusalem to worship the King, the Lord of hosts on them, there will be no rain. Now he has just said in verse 16, it will come to pass that everyone who is left of all the nations, which came against Jerusalem shall go up from year to year to worship the King, the Lord of hosts. And to keep the feast of tabernacles, they would come up from year to year. That means time is still going on. That means people are celebrating. He didn't put an end to it, did he? He didn't say until such and such time that means world without end. That's implied. There's no end to this feast. It's in the kingdom of God. The kingdom has no end. So there will be feasting forever. Blessed are those who hunger and thirst after righteousness, where they should be filled. And then he says, and it shall be that whichever of the families of the earth do not come up to Jerusalem to worship the King. Now this is not the physical Jerusalem. Remember, Jesus said in John four to the Samaritan woman, that you will need to nor in Jerusalem, but you will worship the father in spirit and in truth. Why? Because Christ and the father are the new temple revelation 21 in verse 22. And they are not contained in any geocentric locale. Then he says, if the family of Egypt will not come up and enter in, they shall have no rain. They shall receive the plague with which the Lord strikes the nations who do not come up to keep the feast of tabernacles. This shall be the punishment of Egypt and the punishment of all the nations that do not come up to keep the feast of tabernacle. Wait a minute of all the nations that do not come up. So look at that. All the nations do not come to the feast. What are you going to do? Ship them out some eternal life in a FedEx box. I don't think that'll work. He says, this is going to be their sin for not coming up to keep the feast in that day. So there's that day holiness to the Lord shall be engraved on the bales of the horses, the pots of the Lord's house shall be like the bowls before the altar. Yes. Every pot in Jerusalem and Judah shall be holiness to the Lord of hosts. Everyone who sacrificed shall come and take them and cooking them in that day. There should be no longer or no longer be a Canaanite in the house of the Lord. You see only the righteous are in the house. Only the saved are in the house. Only the blessed are in the house. Only the obedient are in the house. All the wicked ones, all the ones who refuse to have this man reign over us don't get in. So now let's look at the second chart. Let's see if we covered every point on that particular one. Let's go and review just a thing or two again. Matthew 8 11 is another text that says when Jesus was talking about the centurion who had such great faith and he said, you know, I've not seen that kind of faith. No, not even in Israel. And this, I say to you that many will come from the East and the West and Luke's account says, and the North and the South, and we'll sit down with Abraham, Isaac, and Jacob in the kingdom of God, in the kingdom of heaven. Now does everybody sit in there and enjoy the feast? The text says, but the sons of the kingdom will be cast out into outer darkness. There will be weeping and gnashing of teeth. That doesn't sound like universalism, does it? That's not what Sam Frost was advocating, is it? He was advocating everybody will be in there. Death will be swallowed up for everyone. No, Jesus said many will come from the North, South, East, and West and sit down with Abraham, Isaac, and Jacob in the kingdom and all the prophets. But he says, the sons of the kingdom will be cast out and there will be weeping and gnashing of teeth. So we have to see that distinction. But when was that? When do they sit down at the feast? They do that in that day. So that's telling us that Matthew 8, 11, and 12, in that day is when the Jews were cast out. That's 70 AD, ladies and gentlemen. That harmonizes with Isaiah 25, 6, in that day. That's John 7, 37, the last day, the great day of the feast, not the last day of time. We're talking about the eschatological feast of tabernacles. Let me put this verse in here again that we mentioned on last week from Hebrews 12, when he says, but you have come to Mount Zion. You didn't run away from it. You didn't refuse to come, but you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, to an innumerable company of angels, to the general assembly. The word general assembly is the word of festive occasion. It's the feast of tabernacles. You have come to the feast of tabernacles. This was not a literal mountain. When I say literal, I mean an actual mountain. It was not a physical mountain. It was the mountain of the Lord's house. Isaiah 2, 2, the mountain, the stone that was cut out without hands. This is that mountain. This is where they had come. The kingdom that does not come with observation, Luke 17, 20 and 21. He says to God, the judge of all, to the spirits of perfect, to Jesus, the mediator of the new covenant and to the blood of sprinkling that speaks better things than that of Abel. If you read Revelation 7, 9, you will see where they had these palm branches in their hand, which they use in their celebration of the feast of tabernacles and their booths. And they also were those who stood on Mount Zion, the 144,000 that you see in Revelation 14, who were the first fruit. So this was taking place in the first century. Now in Revelation 19 and verse nine, you have a reference to that in harmony with the wedding. So let's go to the next chart and we will tie some of that together. So you can see, and we're running out of time again today on this one, but we're going to get through them. So just be patient. We'll get through them. Hope that these charts are helpful for you to and we'll probably make them available for those who want actual copies of them, make them available so that you can use them in your studies. And, you know, if you need to embellishing, embellish them a little bit, you know, feel free to make them yours. So let's look at our next chart. And in the next chart, we're going to show just the opposite of what Sam Frost was showing in his paradigm on Isaiah 25, six through eight. We've already discussed it, but at least you can see it in a pictorial form. All right. So the Bible is clear. Now to the right, I have what Sam was advocating actually. Now he didn't advocate in this mountain. He was saying outside of this mountain, because he's saying all the nations, but I put in this mountain because that's what the Bible says. But I just repeated that chart. Now let's look over here to the left. The end of the harvest is found in Leviticus 23, 36 through 40. That's the feast of tabernacles. That's also Matthew 13, 39 through 43. The harvest is the end of the age. Then Isaiah 25, six through nine, he says it was the day of salvation. Well, in Isaiah 49, eight through 12, the Lord would gather all the tribes of Israel and the nations in that day called the day of jubilee. But in second Corinthians six and verse two, Paul said, behold, now is the accepted time when he said, well, I've heard the, and in an acceptable time, I have come to your aid. Paul wrote, we then as works together with him, beseech you that you do not receive the grace of God in vain for, he says in an acceptable time, I have heard you. And in the day of salvation, I have helped you behold. Now is the accepted time. Paul wrote that in the first century, ladies and gentlemen, not in the 21st century. He wasn't looking for it in our day and time. He says, now is the accepted time behold now is the day of salvation. Well, isn't that what Isaiah 25 verse nine was talking about that day of salvation. And here is Paul saying this was taking place in their generation. So as he says in verse nine, and it will be said in that day, behold, this is our God. We have waited for him and he will save us. This is the Lord. We have waited for him. We will be glad and rejoice in his salvation. Now that language, we will be glad and rejoice in his salvation is language from and relating to the new heavens and the new earth. That's Isaiah chapter 65. It's also found in 66 as well, but in Isaiah 65 and verse 18, he says, but be glad and rejoice. Pick up on those two words, be glad and rejoice forever. And what I create for behold, I create Jerusalem, a rejoicing and her people, a joy. I will rejoice in Jerusalem and joy in my people. The voice of weeping shall no longer be heard in her nor the voice of crying. There's a sphere, a realm, a place where there will be no more weeping and crying. And that was in the kingdom in this mountain in Jerusalem in Isaiah 66. And the verse is 10 rejoice with Jerusalem and be glad rejoice and be glad with her. All you who love her rejoice for joy with her. All you who mourn for her. You see that's the morning that was going to cease when the rejoicing came. Now, another quick point, and I don't have time. So that means we got to pick up on this point in the next lesson coming up next week. But when you go to the book of revelation, after mystery, Babylon is destroyed, which is Jerusalem, not all cities. He says in verse seven, let us be glad and rejoice. Those are our two words and given glory for the marriage of the lamb has come and his wife has made herself ready. Well, look, I'd love to go on. That's all that time that we have. And I hope you've enjoyed the broadcast. I want.