William Bell Day 1 -- 2018 Memphis Eschatology Conference

So it's time to begin the third session and brother William Bell is of course going to be the speaker of the hour. I just want to say this about William as he is really a one of the pioneers when it comes to full preterism fulfilled theology. He's had a Web page and a YouTube channel and a work that's done a great deal of good over the years. Now as I began studying through the book of Revelation and came to the conclusion that Jesus returned had to have returned in 80 70. And when I came out and I told the congregation and I was marked at that point I had to go find William Bell. I didn't find him before but I found him after Don too. I knew of them just thought they were heretics at that time. But when I became a heretic I needed some fellow help and so I contacted William. And then when I actually listened Don as well and I studied and I listened carefully what they were saying. It was some of the most wonderful clarity that I received. And so William Bell is just a great teacher of God's word. I'm thankful for him. I'm thankful that he is now a part of my life. Not the other way because I bother him too much. But he is just he has done a way. Amen. Yeah. OK. But he is a tremendous tremendous scholar and thinker. And when William Bell puts his mind on a text and he gets sleep during the night and he focuses. There's not a better man to exegete the scripture in my estimation. So I'm appreciative of Brother William. I love Brother William. I'm thankful for him and I'm really eager to listen to what he has to say. And by the way, thank you, Daniel. Great job, brother. Very wonderful work. And Robert Puna, you disappointed no one with that wonderful Romanian accent of yours. And no, Robert is a worse driver than I am. How's that, Ted? Oh, good morning once again. And thank you all for being here. This is probably the most undesirable part of the conference that you will experience. And that is my participation here. Holger talked about, you know, having focus. And what else did you say? You said three things that I tried to remember and I've forgotten already. But I've had all the things that he said. I had none of them. I had just about, yeah, sleep, no sleep, no focus, and none of the other. But at any rate, I'm here and I know I have a responsibility to present to you. I'm going to do the very best that I can under the circumstances. I want to mention a couple of people that I hadn't mentioned before who were instrumental in helping us with some things, helping us with the radio broadcast. I just want to acknowledge them. You probably heard me talk about Wells Roofing and Remodeling. If you watch the KWAM broadcast that we do on the radio, well, they put a roof on our building. I've become good friends with him, but they also occasionally support our work. And not only is it Wells Roofing and Remodeling, but also Ms. Sandra Wells, who works with insurance. I believe maybe someone's coming in the door now who might be representing them. We'll tell you a little bit more about that a little bit later. But I wanted to acknowledge them because they do help to make this work possible. And they probably know at least about it as anyone in this particular audience, but they had enough faith in me to be willing to do that support. And so we appreciate that. And there are others here who make it possible as well. I know we have a job to do. I'm not going to take a long time to get to that. I'll do, like I said, the very best I can. But about four weeks into all the other preparation that had to be done, I ended up with a very critical situation that I had to get cleared up. And I couldn't do anything but work on that night and day until it was finished. And I didn't get finished until about 8 o'clock on the 15th and then of October. And then after that, it was all the rest of trying to get all of these things coordinated. And we did well. The only thing that didn't happen is we didn't get our sign put out front. And it wasn't our fault. We paid. We put everything together. They decided after telling us it would be delivered on Monday that they couldn't get it here. And what a tragedy that was, as far as I'm concerned. But nevertheless, you know, this is what we have. All right. So we're going to talk about eschatology in the epistle to the Galatians. I remember the first time I was given an assignment to teach on Galatians. To teach eschatology on Galatians. That was back in the 90s when I was still working with Max King on the Warren, Ohio, seminars with Dunn and Jack Scott, Larry Siegel, et cetera, and some others. And when I got the assignment, the first question I had was where is the eschatology in the book of Galatians? I mean, literally, that was my question, because I didn't see anything that said anything about the coming of the Lord, you know, and I just thought there was nothing there. And then I began to read it. And a few things began to reveal themselves. And I think one other brother had mentioned a couple of things that gave me a couple of thoughts to develop. And so that's what I want to continue. And so by the time I finished the first or did the lecture back in Ohio some years ago, Max came to me and he says, William, you should put that in a book. Well, that's I literally did. I just took my my speech and transcribed it and put it in a book and sold every single copy that I had. And it was a unique little book. In this lesson, I try to take it a step further, and I know I have two speeches to do. So what I want to do is try to lay a foundation so you can see what's going on in the book of Galatians and why it's going on and try to tie these things together. I don't know how well it's going to turn out, but I'm just going to go for it. A little bit of introductory material. Galatians was written close to the time of first and second Thessalonians. You heard Daniel Rogers mentioned that. And so there was a little bit of, you know, who's on first, who goes first, whether it was first Thessalonians or Galatians. And we try to align the speeches sort of in somewhat of a chronological order. They're not necessarily in the order of the Bible, but that's one of the reasons. And so there is some question in terms of, as Daniel presented, which of the books were written first. But nevertheless, you can see that there's some affinity there. Now, naturally, it should have some comparisons with those epistles. It's also considered as one of the four capital epistles of Paul, the other being first and second Corinthians and also Romans. And it's considered as one of the best authenticated. The authorship and genuineness of these four epistles are undoubtedly Pauline, and it was included among the earliest closed canon. So it was never really questioned as to whether or not it should be a part of the canon. Galatians has a close affinity with Romans concerning two dominant themes, the insistence on justification before God by faith, apart from legal works, and the presentation of the spirit as the principle of the new life in Christ, which believers enjoy as freedom of freeborn children of God. Now, when you talk a little bit about the name Galatians, it is called the epistle to the Galatians because it was written to them. They are also styled in the book, oh, foolish Galatians. And one of the reasons for that was because of their illiteracy. And Paul was referring to the people who were considered as the Galatians when he made that particular statement, probably playing on that a little bit. And also because of some of the doctrines that they were espousing that related to going back into the old law to Judaism. Now, were they Galatians in an ethnic sense or only in a political sense as inhabitants of the Roman province of that name? The Greek word Galatai, I guess, is a variant from Keltai or Keltoi or Celts, which is also a form in the Latin is Gali or Gali. The first known residency of the Celts was Central Europe in the Danube Basin. They migrated westerly into Switzerland, South Germany, and North Italy, then to Gaul and Britain. They also migrated in a southerly direction and settled in North Central Asia Minor, giving their name to their new homeland, as they also did to Gaul. And the Greek form of that name is Galatia. The region today is known as Ankara or Ankara, whichever is correct, which is the capital of modern Turkey. They eventually fell under the Roman rule around 64 BC and later were reorganized by Augustus Caesar in 25 BC. Now, as we look in the text, what I want to do, as I said, is try to develop a foundation for the first few chapters of the book, and then we'll try to pull it all together when we look at the final chapters of the book. And starting in verse 1, I believe that Paul begins to set the foundation for what this text is all about. The text says, Paul, an apostle, not from men nor through man, but through Jesus Christ and God the Father, who raised him from the dead and all the brethren who are with me. Now, let's focus on verse 1 for just a moment or two. Notice he says, this is Jesus Christ who has been raised from the dead. I have a feeling in the way that I approach scripture, or at least understand the Bible, that there's not really anything that's in the scripture that is unimportant. If you really understand what they're there for and how they're positioned. And I think by Paul presenting Jesus Christ as the one who rose from the dead is central to the theme of Galatians. Now, what is it that we can know about Jesus rising from the dead? Because the text introduces him as the one who rose from the dead. And so what he's doing is he's setting the stage for the main thesis of the book, which can be summed up in one word. And I'll try to make this lesson very simple, as simple as I possibly can. And that one word that I think sums up the book of Galatians is the word inheritance. So if you will make a note of that, it's going to come up later in some of the lessons. Now, if you don't think inheritance has anything to do with eschatology, I think you should think again, because, you know, in Matthew 25 and verse 34, Jesus said, Come, you blessed of my father, inherit the kingdom which has been prepared for you from the foundation of the world. So inheritance is directly related to eschatology. And therefore, we see that while Paul is not as, you know, open and direct with eschatological statements as we find in 1 Thessalonians, 2 Thessalonians, and some of the other books, you know, like Matthew 24, etc. He is yet dealing with the subject of eschatology through and through the book of Galatians. And this is what we're trying to set forth. And so the connection between Jesus's resurrection and the inheritance is that resurrection establishes his new covenant relationship as God's son in the realm of the spirit. This relationship will also be developed in the followers of Christ. Now, let's note this concept of God raising him from the dead. If you will turn to Acts chapter 13, the 13th chapter of Acts, and you will know what the scripture says concerning Jesus at the time of his resurrection or what God's what the writer says about him in Acts 13. And the verse is 33. The Bible says God has fulfilled this for us, their children, in that he has raised up Jesus as it is also written in the second song. You are my son. Today, I have begotten you. Now notice the context of God declaring that Jesus is his son. It is at the time of his resurrection. And so he says, and that he raised him from the dead, no more to return to corruption. So in Jesus's resurrection from the dead, he is declared to be God's son. That's very important, both in the term of the time, as well as the eschatological significance of Jesus's death. And by the way, Jesus's death itself is an eschatological event done is going to speak on that when he starts to talk about the feast days. And so I hope that you will certainly pay attention to that. But Jesus died on one of the feast days. That's one of the eschatological events. And that's all I'm going to say about it right now, because I want to give him the full opportunity to develop his theme as he chooses now. But we do know in Hebrews 9 and verse 26, the Bible talks about Jesus dying in the end of the age. So that's eschatology. That's the last days. And therefore, his death is an eschatological event. So more eschatology there. Now, when you turn to Romans chapter one, Romans, the first chapter, you will see that Jesus's death marked a delineation from one world to another world. Daniel was referring to this when he was speaking about the second Exodus. And, you know, it's amazing that so many people are not aware of that theme throughout the scriptures. And we could have started in any book of the New Testament to talk about the second Exodus, because it's all over the Bible. But nevertheless, in Romans chapter one, and the verse is three verses are three and four. The scripture says, and this is concerning Jesus Christ, according to the prophetic scriptures, it says concerning his son, Jesus Christ, our Lord, who was born. Now notice what the Bible says about his birth, who was born of the seed of David, according to what? According to the flesh. But the next phrase says and declared to be the son of God with power, according to the spirit of holiness, by what? The resurrection from the dead. So can you see that delineation between Jesus's death? Because he was born of a woman born under the law, Galatians four and verse four, born of the seed of David, according to the flesh. But when he died and rose from the dead, the Bible says that he was declared to be the son of God, according to the spirit of holiness. So Jesus rose from the dead in a different realm in a different world than that in which he died in Luke chapter nine and verse 31. Since we're on the Exodus theme, let me just go and throw that in very quickly. At the time of the transfiguration, when Moses and Elijah appeared with Christ, and the Bible says they spoke of his decease, which he would accomplish at Jerusalem. If you will look up the word decease in the original language, it is actually the word Exodus or Exodon. And so from that point, when Jesus was dying, just like he came into that old world of Moses, that world of the flesh, when he died, he was dying to that world and he was rising into a new world. Here's one other passage I would give you on that. If you will look at first Peter chapter three and the verse eight is 18. First Peter chapter three and the verse is 18. The scripture says that for Christ also suffered. That's his death again, is it not? For Christ also suffered once for sins, the just for the unjust that he might bring us to God being put to death in the flesh. Now, that's not his physical death, even though he was put to death. But this is a realm or a sphere in which he was put to death in the realm of the flesh. And we'll have more to say that as we go on in the study of Galatians as we proceed. But he says he was put to death in the flesh, but made alive by the spirit. Now, my understanding is these are locatives in the Greek. So in other words, in the flesh versus in the spirit, it's the same as Romans one, three and four that we just read a few moments ago. And so this is why in second Corinthians, the Bible will say in second Corinthians five and verse 16. Therefore, from now on, we regard no one according to the flesh, even though we have known Christ according to the flesh. Yet now we know him thus no longer. Jesus is no longer in that realm of the flesh. He died to it, rose into the realm of the spirit and therefore was declared to be the son of God. Now, this begins this eschatological process that we are discussing. All right. So now that we see that developed from Galatians, and that's important. So if you'll note, inheritance is one significant point. Another significant point is that in Jesus's death and resurrection, he is declared to be the son of God. That's a very, very important point. And all of that is tied to the inheritance. So we'll further develop that point as we go. Now, let's go to the next verse that we want to focus on. And that is verse four. The text says, who gave himself for our sins. I feel like I'm shouting. This is the way I normally preach in the same voice. But all these other guys are so soft spoken that it makes me feel like I'm just shouting. Except Hogan. Now, things are going to really turn up here in a few minutes. All right. So when you look at verse four, he says in verse three, grace to you and peace from God, the father and our Lord Jesus Christ, who gave himself for our sins, that he might deliver us from this present evil age, according to the will of God, a will of our God and father. Now, you've heard it said several times, and you will continue to hear it said during this conference that we need to keep audience relevance in mind. And what we're simply saying is that when the apostles wrote the scriptures, they didn't write them to people living in the 21st century. They wrote them to people in the first century. And so our historical perspective, as we read the Bible, should be from their historical perspective. And so when he says to deliver us from our sins and from this present evil age, we shouldn't be thinking that they're being delivered, that the age in which we now live is an evil age. That was the age in which they were living at the time that they were to be delivered from. All right. So now let's let's talk about this a little bit. Now, it says that he died for our sins. We will hear people oftentimes claim that the deliverance from sin, that the atonement, et cetera, is completed at the cross. When Jesus died on the cross, some will even say all the Old Testament was fulfilled at the cross. But I want you to note something here, since the Bible talks about being delivered from our sins, primarily for those in context in the first century. But let's just consider this for a moment. The Bible says in 1 Corinthians 15 and verse 26, that the last enemy to be destroyed is what? It's death. All right. If the last enemy to be destroyed is death, if we drop down just a few verses to 55 and 56, the scripture says the sting of death is what? It's sin and the strength of sin is the law. When I think about all the people who think that they are yet to be delivered from death. I don't know any of the Futurists who think that they have already been delivered from death because they make death in the text physical death, right? But some of these same Futurists believe they've already been delivered from sin. You cannot be delivered from death until you have been delivered from sin. They go hand in hand. How can death be yet future and you have sin removed in the past? That's not the case. If the last enemy to be destroyed is death and sin causes death, that means sin is not delivered or you're not delivered from sin until death is destroyed. And that's what the Bible teaches. Christ will appear a second time apart from sin for salvation. So if you're still waiting on deliverance from death, which Futurists are and they believe it's physical death and they're still waiting on deliverance from sin and for salvation, that is exactly correct. The text is quoted from Hosea chapter 13 to 14. So he writes to the churches at Galatia. And in delivering them from sin, he's demonstrating that also through his death that they are purchased by his blood at chapter 20 and verse 28. Take heed unto the flock and over which the Spirit has made you overseers to feed the church of God, which he has purchased with his own blood. So when Jesus is dying, he is also purchasing the church with his blood. 1 Peter 1, 18 and 19. And the purpose for that was to deliver them from that present evil age. Robert Buna did an excellent job discussing the difference between the terms in goose. I don't think I heard him use the word in goose, but that's what he was talking about when he was saying in 2 Thessalonians 2 and verse 2 that some say that the coming of the Lord was at hand. Well, that's the word in goose. On the other hand, the word in this they can, which is the word present. And there was a difference between saying something had already was already present and something was at hand. Well, in Galatians 1, 4, he uses that same word to talk about what was present. So they were in that present evil age. Now, I don't believe it was evil just because it was an age, but because of some of the things that these men have already talked about that were corrupting that particular age. It was also considered as a ministration of death where sin operated and that was the age that Satan ruled. Now, that's important. You got so many people who walk around today talking about the devil made me do it. They're talking about their rule by Satan. Some of them go, well, we got to cast out this demon. But you see what the Bible calls the evil age was the age that was existing in the first century. That was the age of Moses. And this was the age that Satan was ruling because he had the power of sin and death. And Jesus came to deliver us from sin and death as we just talked about. So let's take a look. If you look at 2 Corinthians chapter 4, 2 Corinthians chapter 4, and the verse is for and let's just notice. He says in verse 3, he talks about even if our gospel is veiled, it is veiled to those who are what who are perishing whose minds the God of this age. Now, when you read your Bibles, you're going to see the Bible talk about this age and the age to come. When you read about this age, it is always speaking of the age of Moses in the context of the New Testament. The age to come is the kingdom age, the messianic age, the Christian age that follows. The what the Bible calls this age, that age of Moses, one of them has an end. This is why we're talking about eschatology because eschatology belongs to the age that came to an end. It does not refer to the Christian age because when the Bible speaks about that age, it says it is an age that has no end. Ephesians chapter 3 and the verse is 21. Not only that Paul taught in 1 Corinthians chapter 10 in verse 11 that the end of the ages had come upon them. So in other words, those who were living in the first century, he says the end of the ages had come upon them. And I like what Robert Boone was doing. I mean, if the end of the age is for today, how were they going to distinguish when Paul tells him the end of the age to come? Which one? The one that's in 2000 plus or the one that was in the first century? Great job, Robert. I appreciate those comments. All right. So the end of the age had come upon them. 1 Corinthians 10 and verse 11. So in 2 Corinthians chapter 4, when it says, but even if our gospel is veiled, it is veiled to those who are perishing. Now, if you read chapter 3 of 2 Corinthians, starting at about verse 14, you will see that the veil that was cast over them was the veil in reading the Old Testament, in looking at Moses, in keeping their focus on the old covenant, that veil is removed in Christ. But that was the age in which sin reigned because the blood of bulls and goats couldn't take away sin. And therefore, it was the age in which death was reigning. And so he says, whose minds the God of this age has blinded, who do not believe, lest the light of the gospel of the glory of Christ, who is the image of God should shine unto them. And so Christ died that he might deliver them from that present evil age. That's the same age of Matthew 24 in verse 3, when the scripture says, when will these things be? What will be the sign of your coming or your presence and of the consummation of the age? And so I would recommend that you do a study on that. Those of you who may be new to the subject, those of you who are looking into it and maybe are not convinced, do a study on that. And you will see that that is exactly what Jesus talked about. And he said that generation would not pass away until all those things were fulfilled. And so it's very important for us to recognize that. Now, we've talked about Jesus being a son established through his death in the realm of the spirit. And that entitles him to the inheritance. A son has privileges. If you look in Genesis chapter 15, you may recall that God had given Abraham a promise or Abraham a promise back in Genesis chapter 12 verses 1 through 3. And that promise was all about being a father of all the nations. Well, Abraham had no children and his wife, Sarah was was barren. In addition, over the course of time, the Bible says Abraham's body became as good as dead. So he couldn't produce any children. Naturally, his wife could have no children. She was barren. And what was the whole purpose of these children being born? In Genesis 15, starting in verse 1, it says, after these things, the word of the Lord came to Abraham in a vision saying, do not be afraid. Abraham, I am your shield, your exceedingly great reward. But Abraham said, Lord God, what will you give me seeing I go childless? Abraham was concerned about that promise that God had made him that he was going to be a father of many nations. He had no children. His wife was barren. So how in the world am I going to be a father of many nations? And he expresses his concern about that very point. And so the Bible says, but Abraham said, Lord God, what will you give me seeing I go childless? And by the way, in the Old Testament scripture and in among Israel, if you had no children, you were basically considered as dead. Their physical immortality was carried on through their descendants. And so this is why he was concerned. You know, one of the greatest concerns that they had back in the ancient world, especially if you study Egyptology, was what? Resurrection from the dead. They were burying all their stuff in the tombs. That's why you dig them up and they got all their riches and stuff in the tomb because they were so preoccupied with life from the dead. But they understood. So even if they had a terminal illness, they considered themselves dead. See, our concept in the West is far removed from how they view things. But if they had no children, they were considered as dead because there was there was no way their immortality was extended through their posterity or their descendants. Now, notice a posterity, not the. Anyway, the Bible says. You what will you give me seeing I go childless and watch? Look, and the heir of my house is Eliezer of Damascus. He said, all I've got in my house is a servant. I have no children. I have no heir. Then Abram said, look, you have given me no offspring. I need one born in my house, my heir, and behold, the word of the Lord came to him saying this one shall not be your heir, but one who will come from what your own body shall be your heir. So what we're seeing here is that relationship. With being a son of God that's expressed in having a son, but that is also an expression of the inheritance of being an heir. And so that's the connectivity that Paul is developing in the book of Galatians. And so we're saying that a son has privileges. Just think about it. When you look at Hebrews chapter one, let's go there for a quick second and just take a look at a couple of things in the book of Hebrews and and verse one stick some of these pages. All right. When you look at verse four, the Bible says, having become so much better than the angels. Now, this this starts from Jesus's death. If you'll note the context, because in verse three says, who being the brightness of his glory, the express image of his person and of holding all things by the word of his power. When he had by himself done what purged our sins. All right. That's his death. Sat down at the right hand of the majesty on high, having become so much better than the angels as he has by inheritance. See how the words go together. Obtained a more excellent name than they for to which of the angels did he ever say, you are my son this day or today. I have begotten you. When did he say that? When Jesus rose from the dead. And again, I will be to him a father and he will be to me a son. So there is the relationship that's involved in that in that concept. And not only is there a relationship with the father that's expressed, but there is also power in giving him a throne and royalty because he says, but to the son, he says your throne. Oh, God is forever and ever. A scepter of righteousness is the scepter of your kingdom. So when you talk about being a son, you're talking about a person who has a more excellent name. You're talking about someone who has a relationship with the father and you're talking about someone who ascends to the throne of royalty. We see all of that in Jesus Christ, but we want to see it even even more in terms of what we are developing. Now, the next thing that we encounter in Galatians, if you turn back there is if you're going to talk about death, you need a will. Is that correct? How many of you got your will need to have that in place? Don't want your kinfolk arguing over all your stuff. And that's why the next section that we're looking at is the last will and testament. Now, there's some things we need to know about a will and I'm no attorney, but I've listened to a couple of them. You can't have an inheritance without a will that is legally, right? And the only will that counts is the last one. Because as long as you are alive, you can change it at will. Is that correct? So we'll only count after the death of the testator. Let's see that in Hebrews chapter 9 starting at verse 15. The Bible says and for this reason, he is the mediator of what of the new covenant by means of what death you see how death keeps coming up here for the redemption of the transgressions. That's delivering from sin for the redemption of the transgressions under the first covenant. There's your first wheel. But see if somebody cancel out the first wheel and you go down to probate expecting to receive something because you have a copy of the first wheel and that wheel has been changed be made obsolete because a new wheel has been enacted. What are you going to get a heartache disappointment? And see that's what the Jews were doing. They were trying to go before God with a will that was outdated. That was being that was becoming obsolete. A wheel that was being changed because the priesthood was being changed. Hebrews chapter 7 in verse 11 says, therefore, if Perfection were by the Levitical priesthood for under it, the people receive the law. What for the need was there that that there will be another priest? Let me see if I mess that one up. Okay, who should arise according to the order of Melchizedek and not? Be called according to the order of Aaron. I watch verse 12 for the priesthood being changed. God is changing. The priest, he changed the priesthood at the time. It was being changed because these things were going on in the present. And so he says, well, the priesthood being changed of necessity. There is also a what a change of the law. He's changing the wheel. And so the terms of Salvation and inheritance must be according to the last will and Testament, not the first one. Very quickly. Look over the Hebrews 10 in verse 9. The Bible says, then he said, behold, I have come to do your will. Oh God, he takes away the first that he may do what? Establish the second. So people who want Salvation according to the old covenant are trying to follow what the Jews were doing in the first century. Those who rejected Christ. They were claiming their Salvation according to the law, according to the blood of bulls and of goats. And Jesus was changing the wheel. And the only one that goes in the force is the one that is after he dies because he can't change it after that point, right? It's been sealed with blood. And so he says in verse 9, he says, he takes away the first that he may establish the second by that will, we have been sanctified through the offering of the body of Jesus Christ once for all. So back to Hebrews 9 in verse 15. Let me just put the verses out there. The scripture says for this reason, he's the mediator of the new covenant by means of death for the redemption of the transgressions under the first covenant that those who are called might receive what the promise of eternal inheritance for where a Testament is. There must also of necessity be what the death of the testator. Do you see why Paul started off the book of Galatians with death? When you follow the book and you see what's going on here, you will see why inheritance is the key. But he started it with the death of Jesus Christ. For Testament is a force after men of dead after men are dead since it has no power at all while the testator living. So back to Galatians. We're talking about the last will and Testament. Now, let's look at what he says about the last will and Testament. The Bible says I marvel that you are turning away so soon from him who called you in the grace of Christ to a different gospel. All of us could wax element on that one. Okay, which is not another but there are some who trouble you and want to pervert the gospel of Christ. But if even if we are an angel from heaven preach any other gospel to you than what we have preached to you, let him be a curse. That's why Robert Luna was telling you that Jesus did not have a different concept than Paul. Do you see what I'm saying? The Bible says even if we are an angel from heaven preach any other gospel to you than that what we have preached to you. Let him be a curse as we said before. So now I say again, if anyone preaches any other gospel to you than what we have received, let him be a curse. So this is this is this was the last will and Testament of Jesus Christ that was being enacted and it was his Divine Revelation from heaven. Now, what was in this last will and Testament? It was justification by faith apart from the works of the law. And this is what Paul reveals. I'm going to skip about a little bit because I'm trying to get to a point and I don't know whether I would finish at least what I want to cover with you today. All right, and so he says in verse 16. He says knowing that a man is not justified by works of the law, but by faith in Jesus Christ. Even we have believed in Christ Jesus that we might be justified by faith in Christ and not by the works of the law. See, that's the difference between the two wheels one was based on works what that what that will said was the man who does them shall live in them. In other words, if you could go out and be a perfect person never sin, you could receive your inheritance. How many qualify you see that's why the will have to be changed because nobody could qualify under those conditions. Christ had to come and keep that law so that his righteousness could be imputed to us. And that's why we have a new will so that God will forgive our transgressions as long as we are walking faithfully in him. That's a better will isn't it? And so he says, but if we in verse 17, but if while we seek to be justified by Christ, we all we ourselves are also found sinners is Christ therefore the minister of sin certainly not for if I build again those things which I destroyed I make myself a transgressor. All right, let me wrap up here with this last section and that kind of takes us into what I'm going to develop in chapter 3 and forward based on the foundation that we've laid for you. So here's what Paul is introducing as a result of everything we've learned about Christ in verse 19. He says for I through the law died to the law that I might do what that I might live to God. I have been what crucified with Christ. It is no longer I who live but Christ lives in me and the life which I now live in the flesh. I live by the faith of the son of God who loved me and who gave himself for me. Now, even when Paul says the life that I now live in the flesh, he's not talking about in his physical flesh in his physical body. The Bible says in Roman chapter 8 is the verse 8 of verse 90 says you are not in the flesh. Those who are in the flesh cannot please God. So if you have been see just like Jesus died to that old world rose from that old covenant realm of the flesh into the realm of the spirit. This is now the Saints beginning to die with him so that they might have the right to the inheritance in Christ. And so it is necessary for them to die as well. Are you seeing the picture? I have been crucified with Christ. It is no longer I who live but Christ lives in me and the life which I now live in the flesh. I live by faith of the son of God who loved me and who gave himself for me. I do not frustrate the grace or set aside the grace of God for if righteousness comes through the law, then Christ died in vain. And what I want to suggest to you and I don't have time to develop here, but I'm going to develop it a little bit more is that the only way they died with Christ was through being buried into him in baptism. You can't have inheritance apart from dying with him. Death was necessary for Jesus to become an heir. Death is necessary for us to have the right to the inheritance. And on that note, we're done.