Matt Slick Live

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Yes, they can. Good. Also, if you're interested in watching or participating in the chat and stuff like that, you can do it either on Clubhouse or you can do it on Rumble. Oh man, that's not a good sign.

I've got a lot of stuff on my head. That's why. We have a lot of good people in there who participate and we do an after show usually. What we'll do is after the show, at the radio show, we'll just blab and talk.

In fact, I think I got a yawn coming up. I think it was on Monday. I was on for three hours afterwards. We went to Taliesin Munitarians.

They imploded. But it was good discussions that I'm learning because they're coming up with new arguments, new heresies and different ways. But still, hey, I know some arguments they can't get out of unless they just shift the meaning of something in one place over to another place. That's one of the things they do.

They shift a lot of stuff. Well, over here it means that, so that's what it means over here too and stuff like that. Anyway, so hey, look, we have five open lines if you want to give me a call.

8772072276. Lately, I've been doing a lot of listening to Catholic radio. I get these urges every now and then and I listen. It's interesting to hear what they say and the, I don't know what to call it, the arrogance, I guess. The arrogance of their churchianity and how their church is so true. It's all about their church and when they talk about Protestants, they don't represent us accurately.

All these people do it. It's really interesting. So anyway, that's that. But you can call if they can talk about that if you want Catholicism or stuff.

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That's really low. And we have thousands in other places but there we only have just a few so that's good. So relatively speaking, it's a bit busy site. We're averaging around 30,000 page views a day. How many visitors do we have a day?

I don't know. We have lots. I think 20,000 a day, something like that.

Visitors to the site every day. Okay, there you go. A lot of information. So if you want, give me a call, 87720 72276.

Now, since we don't have any callers waiting and that happens sometimes, particularly during the summertime, what I'm going to do is go into my stuff and do some radio questions here. Okay, here's a question. How would you theologically deal with God hates the sin but loves the sinner? Well, it's a nice fortune cookie kind of a saying and there's some truth in it. God hates the sin but loves the sinner. Well, yeah, I mean, he loves sinners but he also hates some sinners. This is not something that people are used to hearing. No, God loves everybody.

No. Let me give you some scriptures about that. I'll introduce them and then we'll kind of include them into the overall corpus of biblical theology. Psalm 5 5, the boastful shall not stand before your eyes. You hate all who do iniquity. Now, that's what the psalmist says, speaking of God. He hates all who do iniquity. And Psalm 11 5, the Lord tests the righteous and the wicked and the one who loves violence, his soul hates. Wow. So wait a minute. Well, that's the psalmist talking, right?

Yes. And it's all of adoration and worship. He's speaking about God and said the Lord tests the righteous and the wicked and the one who loves violence, his soul hates.

So there's that. Then we go to Romans 9 9, this is the word of promise at this time. I'll come and Sarah shall have a son. And not only this, but there was Rebecca also when she had conceived twins by one man, our father Isaac, for though the twins were not yet born, had not yet done anything good or bad so that God's purpose, according to his choice, might stand, not because of works, but because of him who calls, it was said to her, the older will serve the younger just as it is written, Jacob I love, but Esau I hated.

All right. Now, we know the Bible says John 3 16, God shall love the world. He gave his only begotten son.

Let's put it all together. Does God love everybody? In a sense, yes. In a sense, yes.

And in a sense, no. In Matthew 5 43, for example, you've heard, Jesus says, you have heard it was said, you shall love your neighbor and hate your enemy. But I say to you, love your enemies and pray for those who persecute you so that you may be sons of your fathers in heaven, for he causes his son to rise on the evil and the good and sends rain on the righteous and the righteous.

For if you love those who love you, what reward do you have? Do not even the tax gatherers do the same? If you greet only your brothers, what more are you doing than others?

Do not even the Gentiles do the same? Therefore, you're to be perfect because your father in heaven is perfect. So in this sense, yeah, he loves everybody.

How? He loves them in a sense of provision and he lets goodness come upon them. So in that sense, he loves everybody. But in another sense, he hates people, those who love iniquity, those who love violence. God hates them. Now, you have to realize that's what the Bible says. If the Bible says it, then we've got to deal with it.

We have to harmonize them. Some say, well, what that means is that he just loves some less. That's not what it is saying. He doesn't say he loves them less.

It doesn't say that. He goes, Jacob, I loved and Esau, I hated. He's contrasting them. What people like to do is, well, they have the image of God, the blonde-haired, blue-eyed, Caucasian surfer Jesus dressed in a woman's nightgown.

He's going to love everybody. So therefore, he just loves everybody a little bit less. Well, that's just not how it works. I think that people need to stop changing God's word to make it fit their theology. Let the theology speak. Let the word of God speak and then change their theological perspective. So God loves all in one sense and hates some in another sense.

And so we can harmonize those easily by just looking at all of the information that is there. Now, back to the question, how do you theologically deal with God hates the sin but loves the sinner? That's how you do it theologically. Now, does he hate the sin?

Well, let's talk about this. What is sin? What is sin? Sin is what we call an abstract entity, an abstract entity, the idea of an abstraction. So love is not something I can put in a jar and give to my wife. Hate is not something I can put in a jar and give to my neighbor. So love and hate, these abstractions that occur in our minds, in our souls, in our hearts, they have reality, but we can't measure them, take pictures of them.

We can't find their properties, you know, like their density and reflectivity and refractable ability. Things like we can't do that. So what we do is we categorize these ideas in a different way. We say that love is an abstraction and hate is an abstraction. Okay, so when I sin, let's say I covet. Then that covet is what we call an abstract actuality. Love is not a physical thing in the sense that we can capture it.

But it is an abstract thing because it occurs in my heart and my soul. So does God hate that sin? Well, yeah, he does.

He hates such things in me that are sinful. He does. Does he hate the sinner?

Well, yeah, he does. As I've already said, those verses, Psalm 5, 5, Psalm 11, 5, Romans 9, 9 through 12, it talks about this. And so, yet on the other hand, God showed the world. Well, what that means in John 3, 16, is he didn't just love the Jewish nation, but all the nation groups, the world, not just the nation of Israel, but the whole world. We know that because in Matthew 15, 24, Jesus says he was sent only to the lost sheep of the house of Israel. He wasn't sent to the whole world. That's what Jesus said in Matthew 15, 24. It's a covenantal issue. So he was only sent to the lost sheep of the house of Israel.

Israel rejected the Messiah. We, the Gentiles, are grafted in to the work of God. Hence, God so loved the world.

That's what's going on there. So this question is a good question, but there's lots of different factors in it. So God hates, as he does, and he hates sin, which is an abstract entity. Yes, he does. But he also hates the sinner, because we see that from Psalm 5, 5, Psalm 11, 5. That's clear. But he also loves the sinner, and we see that from Matthew 5, 43 through 48.

So the issue of hate and love are used in different senses and different places about this topic. Wow. Hold on a second.

He yawned. There we go. All right, so the thing is, we can't just give a blanket statement. Oh, he just loves the sinner and hates the sinner.

It's a nice, like I said, fortune cookie phrase, but it's theologically weak. But then again, you know, I get it. You know, yeah, he does.

He hates what people do, but he can certainly love them, and that's true. And so there is that sense in which it's there too. As a kind of a theologian, I look at these things a little more precisely than most, and sometimes when I'm done talking to somebody about it, I'll say, did that help or did it not help?

Sometimes they say, well, I'm not sure yet, and that's okay. So there you go. I hope that helped. All right. Hey, let's get on the air with Buskman from Dayton, Ohio.

Buskman, welcome. You're on the air. Hi, Matt. I would like your biblical and theological definition of the word believe, and what verses are prompting me, Matt, is John 3.36, where he has the conversation with Nicodemus. But there's a qualifier, at least in one of the translations, Matt, where he uses the word obey, and it's not just believe, but he says believe in and obey, or the wrath of God is still upon you. And then I'm also thinking, as I told Keith here, Screener, where the disciples came to Jesus and basically said, what's the work that we must do? And Jesus looked at the boys and said, the work of God is to believe, which means that it seems like to me, Matt, it's more than just a thought process of belief, because we know from the book of James that even demons believe and shudder. So your definition on that, brother, and I can take your answer off the air, sir.

Well, you can stay, too, if you want, but there's two main aspects of the issue of belief. One is what we call ascensia, and the other one is called fiducia. And these are Latin terms. Ascensia means an intellectual awareness. Fiducia means a heartfelt trust.

So the devil has ascensia. He knows God exists. He doesn't trust in him. He doesn't rely on him. He doesn't have faith in him that way.

That's the difference between ascensia and fiducia, and that's what the difference is being spoken about in these verses. Do you understand that? And it'll make sense. Hey, hold on. We've got a break.

We have three open lines. If you want to give me a call, 877-207-2276. We'll be right back.

Please take two. It's Matt Slick live, taking your calls at 877-207-2276. Here's Matt Slick. All right, everyone, welcome back to the show, two open lines, 877-207-2276. Buskman, are you still there? Still here, Matt. All right. Did that help you at all?

It did. I've always wondered about that because I see so many Christians that come into my sphere and, well, self-proclaiming Christians, I should say, Matt. They say they believe in God and this, that, and the other, but they show no real substance to what they just said.

So I wondered, when you really believe, you're actually doing something, is what I kind of was sensing, to where that ascension that you were speaking of before the break, that's just, like you said, it's like what Satan and the demons believe. They believe in God. They're not following Christ.

They're not loving their neighbor as themselves. So I wanted to see if there was a differentiation, and you pretty much nailed that down, sir. So a true believer would be the second form of belief, correct? A true believer. And those who have fiducia, let me back up a couple things, because other Catholics and these circle docs talk about it, but also we've got to understand something, that God grants that we have faith, Philippians 1-29, and that faith is in Christ, John 6-29. It's the word of God that you believe on him whom you have sent. So is the faith that God grants to us that's in Christ, is that real faith? Well, the obvious answer has to be, well, yes. It's a question I've been asking a lot of people lately.

Is the faith that God grants, Philippians 1-29, that's in Jesus, John 6-29, is that faith sufficient to justify us, since the Bible says, having therefore been justified by faith? It's a question. And they have to say yes, otherwise they're denying the power and the work of God. So what the Eastern Orthodox Roman Catholics do is they combine faith with works. They want to say this.

But this way. Let's really put a hard barrier between assentia and fiducia for the moment, okay? Because I want you to understand, assentia is mental assent, dead action.

Fiducia is heartfelt trust, real action. So there's differences. What they will do, though, is combine them. They'll blur the line a little bit so that, well, if you have faith, you can do works. Well, that's true.

That's fiducia. But then they say, it's not just the faith that we had that justifies, it's the faith that's alive and you have to have good works. Well, yes, but what do you mean by that? Well, what we're saying is that you're saved by faith, baptism, and the observers of the commandments, as Catholics say in CCC paragraph 2068. But it's not keeping the commandments that saves you, it's the faith that works with the commandments, because the commandments that you keep are part of your faith, so therefore it's really faith that's saving you, but you have to have the commandments that you keep.

So you see what they do? I don't know if it makes sense, but they want to slip works into there as a means that contributes to their salvation. And that's where the heresy comes in. That's where the false gospel comes in. So that's why they are doing that, because they're false teachers. So if you understand your terms even better, and I really recommend people to study fiducia and assentia.

Now, on the other hand, fiducia and assentia are very separate, but on the other hand, there's a bleed over, because even the Christian has a sense of assentia, in that every believer has a mental acknowledgement of God's existence, but it's not only a mental acknowledgement, it's also a heartfelt trust. So you could play with the words a little bit there, but you get the idea. You get the idea of what's going on, right? Right.

I do. And it clarifies things that when you have that faith that you were speaking of earlier that God grants, it's almost, at least for me, it's a compulsion is the best verb I have come up with. It's a compulsion that I have now, coming from inside of me, wanting and desiring me to love people, to build them, to have a greater hunger for God's word. I remember, Matt, a portion of my, quote, unquote, Christian life, brother, where those things were not evident.

I believe there was just the assentia with a lot of knowledge under my belt. And now it's different. There is a compulsion, and that's the best word I can come up with. There is a compulsion now inside of me wanting people better, no longer myself, like I was prior. So, hopefully, that's what I've experienced in my own life, Matt. Yeah. Well, praise God. That's good. Amen. That's what it should be. Amen.

That's how it should be. But just remember, we're justified by faith alone because that is what comes from God. Right. Only God can save us. The false religions combine our faith and our works as a blended thing that then saves you, and then they'll give you doublespeak, and they'll say, but it's not the works that save you. Then they go into what's called condign merit. It's the merit that you get from doing those works towards salvation, but the merit is not owed. It's freely given by God.

So, therefore, it's all by God's grace. So, I've got to ask you, if you don't mind me taking a little bit more of your time, brother, is why do you think those particular religious sects do that? What do you think the motive, and I know we're just humans, but it's just speculation, but why do you think, Matt, sin and knowing what you know, they do that?

What is their reason or their purpose? What's their motivation for them to do that, to add works to the faith? Because they're idolaters. Wow.

Because they functionally replace Christ and his work with their church. Wow. You know, I was talking about this yesterday, and it is the case. It's what they're doing. They don't realize they're doing it, and I could open up my notes. Actually, I talked about it yesterday, and let's see if I can get this open.

I can find it. I was actually thinking about turning this into a video, and here we go. They replace Jesus with the church, the Roman Catholics, Eastern Orthodox, LDS, J-dubs. They replace God by these beings. Salvation is found in their church. They point to their church as a place of salvation.

Oh, they'll give lip service to Jesus as their salvation, but it has to be also in their church. The church becomes the functional authority, and you have to have faith in their church. Their church has authority. Proper interpretation of the Bible is from their church. Apostolic succession is in their church. Forgiveness is found in their church. True sacraments are found in their church. All other churches are false, or mostly false because that church, their church, has the truth. You must be a member of the true church, their church, to participate in the proper ordinances of their true church. If you leave their true church, you risk losing salvation.

And so, this is, I noted this, I said it yesterday, and I was writing this stuff down, and this is how they do this. And so, whenever you give glory or honor to something other than, that belongs to God alone, give it to a created thing, then that's idolatry. So, that's what idolatry is, okay?

People don't realize it. You give, see God alone deserves all the honor, praise, glory, everything. So, if Jesus is where our salvation is found, we have to have faith in Jesus, and Jesus is our authority.

Jesus teaches us about forgiveness, and you replace all those with having them found in the church, then the church has replaced Christ functionally, and that's idolatry. Okay, buddy? Gotta go there. Thanks. Thanks, Matt. You're welcome, man.

God bless. We'll be right back. It's Matt Slick live, taking your calls at 877-207-2276. Here's Matt Slick. Everybody, welcome back to the show. Let's get on the air with Scott from Spokane.

Scott, welcome. You're on the air. Hey, how's it going, Matt? Oh, it's going just between the odds. Just between the odds.

All of a sudden, I started yawning right before the show, so that happens. So, what do you got, man? Hey, so I have two quick questions for you.

They're both the type of questions that are more like just curious kind of thing. So, the first one, just wondering, what's the process that you do to select what type of ads are on your show? Oh, I don't do that. That's completely out of my business, out of my purview. It's the station owner and staff.

They're the ones who decide that. Oh, okay. Yeah, just wondering. And then the other thing is I always wonder about this, and I've never actually had a chance to ask anybody who debates a lot this question, but have you ever been in a debate, maybe in your early years of starting out your first few debates or something like that, and you've come across an opponent that has some very good, very compelling things that were said, and you actually changed your position due to a debate? Has that ever happened? No. Nope.

Excuse me. Because the reason I will debate them is because I already have examined a position thoroughly, and it's not to say I can't be persuaded or I just refuse to be. It just hasn't happened, so I won't debate someone unless I've already gone through a lot of the issues and really studied them.

So, no, that hasn't happened, but I will say that I've learned through some of the debates that I've had discussions and disagreements where people have taught me things, and that happened a lot. Okay. Well, yeah, those are my two just quick questions, so I just got them off, and I'll leave you to it. Amen. Thanks a lot. Appreciate it. All right, Scott. Okay. Talk to you soon. Okay. God bless. You're going to be from North Carolina, then Norman from North Carolina. Renee, welcome.

You're on the air. Hello, Matt. So, my question basically is earlier you were saying that God hates people with violence in their heart, and I was just wondering about professional athletes that box or do MMA when they fight, is that like violence in their heart or because when they praise God after the victory, how does God look upon them on that? I think the violence that is referenced are those people who are purposely violent to others, where they beat them up, where it's not an arrangement of something like a boxing match is, because in wrestling, it's a form of violence as well, and nothing in there, and the wrestling in Greece was denounced in Scripture that I'm aware of.

So, I think that's what the people who would go out in the back alley and ambush somebody and beat them up really badly robbed them. That kind of violence, God hates that. So, boxing, I've never been a fan of boxing or MMA. I don't watch sports.

I just don't. The only one thing, I want to say this, the only thing I really do watch is the professor. He's a basketball guy, and he's a Christian, and I just enjoy watching him because there's these short clips, and just his skill, and I enjoy that. But that's about it. I used to play tennis.

I wanted to go pro, and I don't even watch tennis. So, you know, okay, so MMA and boxing, I've never understood really, I can't appreciate why people would want to see someone else beat somebody else up. I have a problem with that. Is that sinful in your eyes? I can't say it is. I just don't know.

It's a personal thing. Back in high school, for example, you'd see these guys getting fights, and the crowd would gather and cheer them on. I could not understand that. People are fighting.

They're injuring each other, and people are cheering for that. And it was never something I could comprehend. I still don't. I don't understand that. So, I don't know what it is, but I just don't get it. So, boxing and stuff, I'm sorry. It's just, I don't understand why people want to go and watch people hurt each other, and especially with MMA. I don't understand it.

I'm not judging people who like it, because the Bible doesn't really describe that. And it is with a referee, and there are certain limitations, and there are certain rules. So, I get it. And it's not that they are, so to speak, hating each other. At least they shouldn't be. And it's not just for the issue of violence, for the issue of maligning, robbing, destroying. It's a competition.

So, how far can we take this? And I just don't have the ability to really fathom it very well. Okay? Okay. Well, thank you. All right, man. Hope that helps. God bless.

All right. Let's get on the air with Norman from North Carolina. Norman, welcome. You're on the air. Hey. Hey, how you doing? Enjoy the show. Oh, good.

Good. I wanted to talk, well, the reason why I called, and you mentioned the Roman Catholic Church, and it is all about the Church. I thought about the Nine Marks. Are you familiar with the Nine Marks book by Mark Devers?

Nine Marks of a what? Of a good church? Yeah.

I've heard them. I don't remember. But, you know. So, my question to you is this, and I don't think I'm being unfair in my representation, because there's actually someone in my family that holds to this. And what I think it really comes down to is if you're not a member, you're not on the roll of a, I don't want to use the word evangelical, because that's kind of a dead term.

Let's say a Bible-believing church, that you really are outside the church. Do you disagree or agree? I disagree with that completely. Okay. Seth, I wanted to hear your take on that.

Yeah. Ask your friend, whoever it is, say, show me church membership in Scripture. Just show it to me.

Show me where. First, define what church membership is. And I have been a member of a PCA church when I was going into ministry years ago in Southern California. So, you went to a class in the church, taught by an elder or the pastor, and you had to study various things, read various things, and then you had to agree, and you would sign a document saying that you agreed, et cetera, et cetera, and it went on file. You're now a member of the church. And I would just say, show me that in Scripture. I'm not saying they can't do it. I'm just saying, if they want to require it, that's their business, but they can't say I'm not a Christian or outside the church for not wanting to sign on the dotted line.

Okay. Well, that's refreshing, because my wife and I are with you on that. We don't really think it's, well, it's not anti-biblical, but to your point, it's not required.

But a lot of the reforms, you probably know this. A lot of the reformed churches look at it that way, like in the same way, maybe not the same way as the Catholic Church, that's probably being unfair, but they certainly, if you're not a member, like for example, if you're not a member of any church, they will not let you take up the table. Yeah, that's ridiculous. So, I've encountered that before, and when I was in a Lutheran college, I was not a member of a Lutheran church, and they would have close communion at the Lutheran College, Concordia University in Irvine, California, and so they had a close communion. They said, if you're not a Lutheran, you can't take the communion, so I didn't. I went and talked to the dean, and his last name was Dean, so we called him Dean Dean.

It was cool. Right. I said, look, you know, you guys had communion, right? And you forbid me to take it, because I'm not a Lutheran. Are you saying I'm not a Christian? And he, well, no, and I said, isn't communion for Christians? Yes. And doesn't the Bible say to examine yourself?

Right? I have, and I do. I'm a Christian. It doesn't say for you to examine me in particular, though I can understand the issues here about someone in absolute rebellion, and that's a different issue, discipline, but that's not here. I said, so why are you forbidding other people from taking communion if because you're not a member of your particular church when communion is for the believers?

Are you saying we're not believers? And literally, they changed the policy after that conversation. You really challenged them. But yeah, it really comes down to, ultimately, I do think that the strict adherence to this, I think, really do believe if you're not a member, you're really not a Christian.

They won't come out and say it, but I really do think that they don't. I had another. Hold on. Hold on. Hold on. Hold on. Hold on. Hold on. Going in a different direction, but hold on.

I want to get, I like that topic, you see. If they would say, I would ask them very bluntly and politely, I'd say, do you believe I'm a true believer in Christian if I'm not a member of your church? And if they said, yes, that's correct, well, then they're basically thinking like a cultist. Okay. How about any church membership? Do I have to be of any church?

Okay. Let's say it's a Calvinist church. Well, if I'm a member of a non-Calvinist church, is that okay? You start putting the pressure on them. So where are you getting off saying where the dividing line is for me to be able to become a Christian for a doctrine that you can't find in the scripture?

And if that's the case, then you're the one making judgments that you shouldn't be doing. And you better be careful of that. Hold on. I think we're there.

I think, I think we're there. We got a break. Hold on. Break.

Break. I'm sorry, but I want to get back to you. So you'll be the first one back on after the break. Hey folks, please stay tuned. We'll be right back after these messages. Welcome back to the show everybody.

Let's get back on here with Norman. Sorry, I had to cut you off there, but we had a hard break. So there you go.

You're back. Yeah, I think, sure. Thanks.

Thanks. I think where they're coming from is the church was given the keys of the kingdom and so they can open and shut. And so what's your take on that, on that angle? Yeah. I think that's Matthew 16, 19, I think it is. He's talking specifically to Peter. Right. But what's interesting is this, I see that you are Peter and upon this rock I'll build my church. Now Peter is Petros, but this rock is Petra.

Petros is, in the Greek, is masculine, singular, and it means a small rock where Petra is feminine, singular, and it means a large mass of rock, like a mountain. Right. And it gets you enough to overpower it. I'll give you the keys of the kingdom of heaven and whatever you bind on earth. Is he giving it to the church or is he giving it to Peter?

We can get into the discussions here on that. But let's just say from the Reformed perspective, we're talking about the church. The church has the authority to bind and loose and forgive. So what it means is, I'm going to open a can of worms here, but whatever you have bound shall have been bound, future passive. And what it means, it's already accomplished. It's already been done.

Then you're just pronouncing the accomplishment. But nevertheless, so if they were to go to that kind of verse for that, for church membership, I'd say, well, I'd say that's not what it says there. So you got anything else? So the keys of the kingdom, I mean, they were given to the church, right?

Yes. The church has the right and the body of believers indwelt by the Lord. The church as a whole has the right to recognize the word of God and make pronouncements. So on the radio, for example, I will say the Roman Catholic church is apostate and it is. And if you believe official Roman Catholic theology, you're going to go to hell because it's anti-Christ and it is. It teaches idolatry and so much false stuff. So that's not me with my authority.

It's the authority that I possess as a member of the body of Christ, the church of the living God, as all Christians do who study the word and can pronounce what's already the case. I'm not the one saying the Catholic church is false. They are false. I'm just telling you.

I'm revealing. This is what they teach. This is what the Bible teaches. They're obviously false. And so we're making a proclamation of what is already the case. And that's what it means there with the issue of the keys.

The proclamation has already been made way back in the day in the apostolic age. Is that your point? No. And I've done a better analysis on this. Let me open up a file and I can get into it if it opened up really quickly here. There we go. And so I'll go to that verse because I've read it and I did a Greek analysis on it. Let me get down there.

I've got my file on Roman Catholicism. And so it's out of Matthew 16, 19. And let's see. Oh, that's Mark. Matthew. Get over here. And let's see, Matthew.

Where did it go? Keys. There we go. All right. So here we go. The future perfect, it's called the future perfect, appears six times in the New Testament.

Okay. And Jewish legal issues were normally decided in Jesus' day by elders in the synagogue community. Many Jewish people believed that the authority of heaven stood behind the earthly judges when they decided cases based on a correct understanding of God's law.

By obeying God's law, the earthly court simply ratified the decrees of the heavenly court. So it's already there. Now, as far as the text go in a tense, there we go. I got that. I'm looking through a lot of notes here. So it's a future perfect passive. And that's what it is. Future perfect passive. Now, this is not me trying to snow anybody with a bunch of the Greek stuff.

No. But future means it's going to happen. Perfect means this. Perfect tense is I have been. And pluperfect is I had been. So perfect tense is past action that's continuing in the present and continuing even up to now. I have been, you know, I have been walking.

I still am. I have been walking. But I had been walking means it stopped.

I was doing it in the past and it stopped in the past. That's called a pluperfect. So you learn this stuff in Greek when you study.

I've had four and a half years of Greek. So it says perfect passive and future is going to happen. And it's perfect in that it's already been going on. And it's passive. You're receiving the action.

It's called passive voice. So let me ask the question that way. Does the local church down the street where I go, covenant community or I think it's called Christ Covenant. Do they have the keys of the kingdom?

As part and members of the entire body of Christ, not because their particular denomination or church. No, no. Right. Right. Right. I understand.

Yeah. So they do. And because I'm not a member, I'm outside the kingdom in their view. That's what I think they believe. Well, if that's it, you need to rebuke them.

Because if I was there. No, I'm serious. I'm not going to get into a debate.

I'm not a member. So, you know, that's the problem, right? So? No, 1 Peter 3.15 says to give an answer to everyone to ask you. So say 1 Peter 3.15 commands everyone to give an answer. I'm asking you for an answer.

What doctrine of scripture can you appeal to to state that because I'm not a member of a particular church, that I'm not a Christian. Or I'm outside the kingdom. Oh, they never admit that though. That's just it. So maybe the question they ask them is, since I'm not a member, why can't I take it to the table? Maybe that's a better question. Yeah.

And then we take it from there. Yes. Isn't communion for believers who have been redeemed by the blood of Christ? Yes.

I am that. So why am I not allowed to in your church? Are you then adding to the scriptures what is not there and prohibiting someone bought by the blood of Christ?

And are they reformed in their theology? Oh, yeah. It's a PCA theory.

Okay. PCA is limited atonement. So then I'd say, then I affirm limited atonement and I believe that Christ has literally borne my sins in his body and the cross. And I am therefore atoned for, cause I trusted my, uh, my Lord only.

And I believe in this and the Trinity, hypostatic union, all this stuff, whatever you want to do and say, am I qualified or am I not qualified according to scripture? Yeah. That's what, that's when they'll squirm. Yeah. So let me ask you one last question. So then what does it mean today in the context of the local church, not denomination, what does it mean for the, for the keys of the kingdom today?

It means that we have the authority to move forward and knocked out, knocked on the gates of hell. So check this out. Okay.

Okay. So this is Matthew 16, uh, 18. I say to you that you are Peter upon this rock and build my church, the gates of Hades will not overpower it.

I'll give you the keys of the kingdom of heaven. Now notice the pun, the gates and keys. Interesting. Yes, it is.

He chose it for a reason. You can unlock the powers that need to be, to be able to attack them, open those doors that need to be opened. The gates don't attack us.

They are defenses. We have that power. Right. And it's done through the preaching of the gospel, right? Well that's for the salvation because that's Romans one 16, but we have more than that.

I mean, not that I'm saying it's not as good, but we have the right to go out and confound the transsexual, uh, aberration perverts that are out there trying to force their, their, their puke and their vomit onto our children and all of our society. That's interesting. Do interesting.

I'll think about that. Okay. We have, look, let me tell you this. Jesus Christ is King right now. And when he comes back, he's going to take out of his kingdom. All the stumbling blocks, Matthew 13 says he is the Lord. We are the Kings, the servants in his kingdom, in this world.

Don't look, I tell people, don't look for a pre tribulation rapture in a future millennium because then it's just, you might as well let everybody run over you. No, we got to get out there because we're part of the members of the King. He's given us the keys to be able to unlock those doors and be able to seal what needs to be sealed. We have the authority of the Lord Jesus Christ, and we can move forward against the powers of darkness. That's what we have to understand in the Christian church, but too many Christians, what they want to do is say, give me a sermon that makes me feel comfortable. And then as long as I pay my tithe and I've done my duty, I can go to go to lunch and get served afterwards.

That's too much of what Christianity is. And you know, I'm willing, I'm willing to go get arrested. I'm going to be going, I'm doing some stuff here. I'm not going to say what I'm doing publicly, but I'm going to be preparing some stuff and I'm going to be going to stuff.

And if I get arrested, then I get arrested. Okay. Yeah. I think you've got a little bit, a little bit different. I think you've got a little bit more, yeah, I think you've got a little bit more different view of, of, of, I guess how this all translates, but maybe for another time, maybe for another time. Yeah, that's right.

Interesting. Well, the Bible does say 2nd Corinthians 10, 5 destroying, we are destroying speculations and every lofty thing raised up against the knowledge of God. Well, look at this stupid transsexual alphabet mob, uh, crowd stuff that what they're doing. Don't you think, don't you think that has bordered through with, with the false teachers and that's what you do a great job at, don't you think that's more what that verse is talking about?

No, no, no, no, no, no, no. Destroying speculations and every lofty thing raised up against the knowledge of God. Every lofty thing that includes the alphabet gang. It's trying to sway, uh, all of sexuality towards their, their perversion. That's what's happening. We need to stop them because the reason is, is because you got to go to Genesis 19, Sodom and Gomorrah, and you'll see that the LGBT crowd were shoving their ways, trying to get into the door to force themselves up sexually upon the angels. These men who are in there, both young and old, they were becoming violent and I'm seeing more and more stories where trans people are violent and are advocating violence and what do Christians do? Turn the other cheek, sit down. Well then that means what's happening is you're encouraging them to become more violent. The Bible says, resist the proud. It says, defend the helpless. It tells us to do it.

You don't do that by doing nothing. Yeah. I gotcha. So, so yeah, I got, so you, you, you, you're more, you're more politically motivated, I think, than I, than I am at this point. Well, it's biblical.

That's what it sounds like. See, politics is a subdivision of the revelation of, of the sovereignty of God. Everything is under God's sovereignty.

Politics, uh, how I cook my chicken, how I treat my wife, how I drive my car. Everything is under the sovereignty of God and the Christian church has made a huge mistake by saying, by agreeing with this separation of church and state, which is not biblical and it certainly is not constitutional. And they've used it as an excuse to become weak and let the, the strong minority become the ones in power. We are the ones who are to knock down the gates of hell. Yeah.

I gotcha, we have a different view on this and I hate to say this and I hate the angel and you show this way, but that's all right. I think we've lost the culture war. I'm not sure what to do about it at this point. We've lost it.

Oh, we've lost it because the Christian church has been asleep at the wheel. Time to wake up. It could be. Yeah. It could be.

Oh yeah. But I just don't know at this point. I just don't know.

I just don't know. But hey, at least I really enjoy your show, keep up the good work and we'll talk again sometime. Oh, okay. Call back. Okay. God bless. We are out of time. Sorry about that. Pearl from Virginia on the Song of Solomon and Mark from California, woman deacons in church. I know you waited for 15 minutes. Why don't you call back tomorrow? It's a worthy topic.

No, women are not supposed to be deacons in the church according to scripture. Oh man. I just mess everything up, don't I? Boy, isn't that irritating?

Hey, there's the music. I am out of time. May the Lord bless you and by his grace. We'll be back on here tomorrow and we'll challenge you some more then. May the Lord bless you. Have a great evening. God bless. Another program powered by the Truth Network.