216. How to understand what Jesus didnt say. REMEZ.

[00:00:08] Friends welcome to another episode of Making Disciples. My name is Chris and I am your host. I hope that you are doing well Now, regular listeners will notice that the last two weeks has not had a podcast

[00:00:24] That was an utter mistake and we had made a mistake in titling the dates when podcasts should go out. Today's episode should have gone out two weeks ago, so you have got a new intro today on it because we thought rather just sticking this episode out

[00:00:41] It will be really good to explain. That was just a mistake and nobody came past stringers to say hey where's today's episode? So we didn't notice until it was a little bit too late and then decided let's put it out in a couple of weeks time.

[00:00:56] So today's episode was recorded. Some time ago, but it is a episode that I have been working on for some time And what you will notice in today's episode is in some ways maybe less well shrugged that some other episodes.

[00:01:22] I really believe that Jesus was Jewish. I believe that he was a Jewish Messiah and to read scripture we have to understand what Jesus is saying in his context

[00:01:37] For us then to understand how it might apply to our lives. Now many people say you don't need any of that stuff As long as you're reading Jesus, it will always make sense because Jesus teaches Transcendence culture correct

[00:01:48] But there are some things in scripture that make absolutely no sense and I've heard sermons preached on things and I think he's a myself you are so far off

[00:02:00] What that passage means because you've not understood the teaching technique that Jesus is using. So in today's episode I want to explore with you further

[00:02:12] A topic called Remes are E and E is teaching technical Jesus. And hopefully this will help you to understand why Jesus said some of the things that he says now in front of me friends

[00:02:27] I have got and there's no joke here 10 12 A4 pages of notes. So one of the things that I do is I love to explore topics and dig really deep

[00:02:43] And then those exploration might later down the line become 4 5 6 sermons. So I'm playing into something I'm learning something I'm researching something that has no physical outcome I'm not writing for a sermon. I'm just researching and learning and then as time comes and the passage comes up

[00:03:09] I know about that passage because I researched it then and then speaking from my position of I would describe as like a book it that is full

[00:03:17] Rather than a book it that is empty not writing a sermon going I don't think I'm listening to go research it, but I can preach on that because the book is full because I've been researching that I know what that's about

[00:03:28] So that's how I like to work and I've been doing some deeper dive thinking around some of the scriptures and the answers that Jesus gives by exploring a teaching technique called Remes which we have looked at in a previous episode in short form

[00:03:49] Friends, I don't know how in this episode might be I might go through all of my paper in front of me and make go through half of it. I don't know it will see how we get on but what I want to do today's episode is show you

[00:04:01] How knowing your Bible is really important to understand Jesus we do friends have to know the scriptures To be able to see where Jesus is getting what he is saying from it's not that Jesus loosely references the Old Testament Jesus is using the Old Testament constantly

[00:04:28] But because we don't know our Old Testament well enough we miss what Jesus is saying so knowing our Bible is really important if we're going to know and understand what Jesus has said

[00:04:41] So I'm going to talk about a few things today and I want to talk about things that I have heard sermons on in recent months Where I would say the preacher has misinterpreted the passage because they've not understood Jesus is teaching technique Jewish teaching technique called Remes

[00:05:04] So let's jump in and I'm going to go methodically and carefully through this so that at the end of it you got I totally get it

[00:05:13] I'm totally get what you're saying Chris and I see how Jesus is using this and I see how it changes how we know repassages So I pray this is super helpful for you

[00:05:22] I'm going to be longer than usual it's going to be a little bit more methodical look a little bit more careful and hopefully at the end of it you'll go

[00:05:29] Wow, that's what I need to take that's what I need to understand about Jesus and why he said some of the things that he says So here we go let's dive in as we explore the Jewish teaching technique of Remes and how we directly apply to Jesus

[00:05:46] Friends if you're new to this podcast by the way don't forget to subscribe and all that stuff I get told by our editors that that

[00:05:53] I need to say that stuff so there you go subscribe like the episode share it on Facebook share it wherever you think somebody will find this episode specifically Interesting tell them about it because people don't find episodes randomly generally through some different recommendations

[00:06:12] So please do recommend this episode to people that you think would find this really helpful. Let's dive in as we explore the topic of Remes Well here we go Remes are E M E Z Remes friends is a Hebrew word

[00:06:40] I literally translates as hint or an illusion to a nude to something else Now there is a there is a military teaching technique called illusion but Remes is similar to it in many ways But Remes meaning a hint so I'll be giving you a good example

[00:07:04] I might while in conversation dropping some line that to half of the people around the table

[00:07:15] It's an in joke they get it because then they know that event that happened in the past and then I might reference that event in the past in such a way that they know what I'm saying

[00:07:31] Because it's like that time this thing happened you know families people we all have been jokes don't we? Where a hint or a clue will remind us of something that's happened in the past this is what Jesus and the rabbinical teachers did

[00:07:47] 2000 years ago. This is not specific to Jesus. This is what rabbis did. It was a short hand way of saying something without saying something

[00:07:58] So Remes is a word meeting hint or illusion and it refers to a rabbinical teaching method where a speaker or a teacher would quote something that is well known from the Old Testament Expecting the audience or the listeners to recognize the reference in a broader context

[00:08:20] So this idea of you might you might reference something of the past or of an idea that you would now pull into the present and it might change what you are saying because you're looting to

[00:08:35] So it's often used as this technique to hint to a bigger idea a bigger concept Or let me give you a really good example. So this is so simple

[00:08:48] But this is a remorse in John one one. It says this in the beginning was the word of the word was with God and the word was God John one one is being used by John as a remorse

[00:09:02] He's alluding to something that has been said he's hinting to something that has been said before So when I read John one one in the beginning was the word and the word was with God What does that remind you of?

[00:09:17] Well for those of those that have read Genesis we would recognize that in the beginning because in Genesis one it starts in the beginning God created the heavens and the earth

[00:09:28] So what John is doing here by saying in the beginning was the word and the word was with God of the word was God He is using remorse to take the listener back to Genesis

[00:09:42] So in other words, the God that is spoken about in Genesis chapter one that created the heavens and the earth That God well let me tell you about that God now So John is using this teaching technique of the hint in the beginning

[00:10:02] Well quite in from Genesis one so what what would happen with remorse is Typically somebody would use a portion or a piece or a phrase from somewhere else typically Old Testament

[00:10:20] But they would only use a certain amount of that phrase and that phrase then would remind them of the whole package The whole picture the whole story that section of Bible and then you bring that story into the present story

[00:10:40] And then as you read John one you're remembering the God that created the heavens and the earth You're remembering the God that had that interaction with Adam and Eve in the garden

[00:10:52] So you are basically dragging Genesis one all the way through today and saying remember that as I tell you this And that's essentially remorse another way of remorse working is the biblical writers

[00:11:08] So Jesus is a teacher but records about the biblical writers Jesus would say something from somewhere in the Old Testament But he wouldn't read all of it and the idea was that Jesus would say so much

[00:11:25] That those around hearing would know the whole paragraph or the whole section so he would he would essentially end what he says before he says all of it But you're meant to believe all of it is true

[00:11:41] So I'll give you an example what about the phrase son of man Son of man appears eight teeth four times in the New Testament eight to four times

[00:11:57] Very confusing phrase son of man do you believe that Jesus was the son of a man because wasn't either son of God So why why are we calling why did Jesus call himself

[00:12:08] The son of man it's really weird because you think he's enough will surely just say Anderson of God because that's what we want to know Jesus But he doesn't he says the son of man and we're left going what do you think about himself

[00:12:21] Why would he do that in fact being goleys that I speak to my neighborhood Muslims get really confused by this because like we see even your Jesus doesn't say

[00:12:29] God he says is a son of a man and that that is a good way of interpreting their text if you don't understand remorse So remorse what let me give you this Matthew 20 28

[00:12:41] Just as the son of man did not come to be served but to serve and to give his life for a ransom for many Matthew 24 27 but as a lightning that comes from the east is visible even in the west

[00:12:55] So we'll be the coming of the son of man Matthew 24 30 Then we'll appear the sign of the son of man in heaven

[00:13:04] And then all of the peoples of the earth will mourn when they see the son of man coming on the clouds of heaven with power and great glory Son of man Son of man why why does Jesus do the why's he calling himself a son of man

[00:13:18] And we have to to understand this this teaching technique of remorse We have to go to Daniel chapter seven around 13 14 What it says this So Daniel is prophesied In my vision at night I looked and therefore before me was one like a son of man

[00:13:43] Coming with the clouds of heaven He approached the ancient of days Was led into his presence He was given authority, glory and sovereign powers divine power All nations are people of every tank language worship him His dominion is an everlasting dominion that will not pass away

[00:14:07] And his kingdom is one that will never be destroyed So Daniel prophesies about what that is like the son of man And when this son of man comes These are the things that the son of man warned of doing he's going to approach the ancient of days

[00:14:24] It's going to be led into the presence of the ancient of days He will be given authority, glory and sovereign power by the ancient of days All nations and peoples of every language will worship him so he's to be worshiped

[00:14:38] And his dominion is rule and reign is one of an everlasting dominion a kingdom that will not pass away And his kingdom is one that will never be destroyed So the son of man, the Jews understood the son of man as this divine character

[00:14:58] This person that would come as Messiah And this Messiah would be attached to the ancient of days And he would be worshipped he would have dominion He would have a kingdom it would not be destroyed it would not pass away

[00:15:13] That is what the son of man is like So when Jesus says just as the son of man did not come to be served and to give his lunch and runs of a many By using the phrase son of man is a looting to Daniel 7, 1314

[00:15:31] And the vision of the son of man that would come that would give authority, glory and power That would be worshipped in the dominion of a kingdom that would never be destroyed So why does Jesus not use the phrase son of God?

[00:15:45] phrase, friends that phrase did not exist yet The phrase from the Messiah that was going to come that was going to come to try to transform the world That phrase was the son of man and the ancient of days

[00:16:02] That's the phrase that was in the consciousness of the Jewish people The son of man the ancient of days It does not mean the son of a man It's a title son of man And it was there to represent this divine being So

[00:16:22] We have to notice here that Jesus isn't using some of God because it didn't exist That was not something that was understood What was understood at the time was this prophecy of the son of man So notice in verse 14

[00:16:35] It's given to him was dominion and a kingdom and everlasting one that will not pass away and will not be destroyed So when Jesus talks about himself as the son of man he's talking about himself as this divine

[00:16:50] Character that was from the heavenly realms that was going to come and bring transformation as the Messiah So when Jesus says son of man he is using this idea of Ramaz he's alluding to an idea that comes to everybody's mind

[00:17:10] And now when I call myself this you are thinking about Daniel 7 The problem is we don't redam your 7 and therefore we just think he's calling himself the son of man So Ramaz he is the son of man he'll be given this everlasting kingdom He is the promised Messiah

[00:17:29] So to understand Jesus we have to understand what did Jesus think he meant when he used a term or a phrase And the way we do that is by the son of his teaching technique of Ramaz park quoting something

[00:17:46] So that the answer is found maybe what isn't said rather than what is said So rather than quoting the whole of Daniel he's quite the phrase son of man and everybody knows what he's talking about is dominion

[00:17:57] A kingdom, a everlasting and this individual will be worshiped. This is the Messiah So he is short hand saying that he's the one that has approached the ancient of days He's been given authority and power and he's worshiped he has dominion and a kingdom

[00:18:15] So short hand, no to no doing win kind call these no to no doing win kind call these no to no doing win something else So the short hand we now know that he's quoting the whole thing Perfect example To give you another example

[00:18:32] Here, so this is from Matthew 21 15 to 16 let me read this to you But when the chief priests in the scribes saw the wonderful things that he did and the children crying out at the temple And saying how Zana to the son of David they were indignant

[00:18:48] The furious and said to him Do you hear what they are saying and Jesus says yes And he says have you never read from the lips of children and infants You Lord have called forth your praise

[00:19:09] And off the back of this the chief priests and the teachers of the law Decided to kill him so we look at other versions of the same event mark and Luke

[00:19:23] So Mark 11 18 the chief priests and the chiefs of the law heard this and began looking for a way to kill him They feared him because the whole crowd was amazed at his teaching So let me just go through this it looks like this

[00:19:36] And the chief priests and the chiefs of the law saw the wonderful things that Jesus did And the children crying out in the temple saying hose under the son of David And they were furious with him Do you not hear what they're saying and Jesus says yes

[00:19:50] Repi Jesus have you never read from the lips of children and infants you Lord have called forth their praise And you're thinking okay, so they're cross with Jesus because there are children crying out hose under Jesus responds have you not heard the infants of children

[00:20:07] You Lord have called forth their praise and now they want to kill him you think he what the heck why they wanted to kill Jesus Because he said yes, he's heard them and he's a firm this passage

[00:20:19] From the lips of children and infants you Lord have called forth their praise. There's nothing Jesus said offensive there So why is it then that they want to kill him? Well, it's not what Jesus says it's what Jesus doesn't say so the teaching tape technique remains

[00:20:34] Ask the question and What is it that Jesus doesn't say? Not what Jesus does say that is upset these people So let me read you at Psalm 8 verse 2 Now bearing in mind

[00:20:51] Psalm verse 8 verse 2 is from the Hebrew and Matthew 21 is from the Greek so that the translation into English slightly changes it But trust me, it's the same passage and what Jesus is doing here is quite in the first half of the line from Psalm 8 verse 2 So that's 2

[00:21:12] So this through the praises of children and infants you have established a stronghold against your enemies to silence the foe and the avenger Through the praises of children and infants you have established a stronghold against your enemies to silence the foe and avenger So what's going on here?

[00:21:34] This is what's going on so the Pharisees and the priests and the scribes saw the wonderful things that Jesus did positive The children are crying out in the temple, how's that as an o' David?

[00:21:44] They are indignant that this is happening and they said do you hear Jesus what's going on here? They say you are the Messiah as an o' David And Jesus says yes, have you not read from the lips of children in front of your Lord?

[00:21:58] I've called for your praise. Well that's from Psalm 8 2 And what Jesus has done is finished the quote early And he leaves the second half open for them to fill in the gaps So what Jesus doesn't say is this? Against your enemies to silence the foe and the avenger

[00:22:20] In other words Jesus is saying that the priests and the sanctities are the enemies not the children He leaves this open enemies against your enemies to silence the foe and the avenger So Jesus is using their remes technique

[00:22:39] So they're not offended by what he says at the beginning which is Have you not read from the lips of children in front of your Lord of call for their praise? What he has done He's ended it early And therefore they know what is missed out is this?

[00:22:55] He's to silence the foe and the avenger He's calling them enemies And that's why they certainly want to kill him Because he's called them the enemies, not the children the enemies So using remes, what we have to do is notice what isn't said Not what is said

[00:23:14] And by what noticing what's not said We can then hear what he's really trying to say Let me give you another eggs zampor What about this one? Matthew 11 2 to 5 So this is about John the Baptist who was in prison

[00:23:30] When John who was in prison heard about the deeds, the miracles of Jesus, the Messiah You went to his disciples and asked them are you? He says to the disciples to go ask him, are you the one who is to come? Or should we expect someone else?

[00:23:45] Are you the one who is to come? Jesus replied, go back and report to John You hear and see the blind receive sight, the lame walk Those that have leprosy our cleansed, the deaf here, the dead are raised And the good news is proclaimed to the poor

[00:24:06] So what's happening here? John has said, are you the one who is to come? Or would you expect somebody else? Well this phrase, the one who is to come It's from Zakariah 9, I'm going to read verses 9 to 11

[00:24:24] And it was all about the coming of the king the Messiah He says this, rejoice greatly daughter of Zion, shout daughter Jerusalem See your king comes to you The king that comes to you Righteous and victorious lowly and riding on a donkey

[00:24:43] On a cult, a foul of donkey I will take away the chariots from Ephraim and the war horses from Jerusalem And the battle by will be broken He will proclaim peace of the nations, is real will extend to see to see

[00:24:58] And from reverting the ends of the earth As for you because of the blood of my covenant with you I will free your prisoners from the waterless pit So this friend, this idea of the one that is to come The one that is to come

[00:25:14] And wrapped up this idea of the one that is to come The one that was to come according to Zakariah Was to Do do do do do do Oh a donkey's file To claim peace of the nations That was going to go from C to C

[00:25:34] And that he was to silence the war horses So this is going to bring peace And he was going to renew the earth And ask for you because of the blood of my covenant The blood of the Messiah, I will free your prisoners from the waterless pit

[00:25:52] So this verse, the one that is to come Was to bring transformation for the Jewish people And he was to set the captives free So when When John says, are you the one that is to come? Or should we expect somebody else? What he's asking friends is this

[00:26:11] Are you really the Messiah and are you going to set me free? Are you really the Messiah and are you going to set me free Because John is in prison that passage ends with Well free your prisoners from the waterless pit So John is using remeers

[00:26:28] Are you the one that is to come? Or should we expect someone else? Or should we expect someone else? What is this? The one that is to come? The one that is to come? The one that is to come? The one that is to come?

[00:26:53] The one that is to come? And the mess on it prophecy ended with I will see for you the prisoners from the pit So John is essentially asking you When are I going to get out Jesus? If you are the Messiah, when am I going to get out?

[00:27:15] And Jesus responds back to this remeers By quoting Some lines are found in ii 3542 and 61 And every time he quotes these lines He misses out the ending of all of them Because let me just remind you, he says The blind received sight to the lame walk

[00:27:41] Those of leprosy are cleans and a deaf here The derailleus and the good news is received by the poor But in ii 35 he leaves out this verse of verse 10 And the ransom for the prisoner shall be paid In ii 42 that same phrase occurs

[00:28:00] But he ends it just before where it says Set the prisoners free And same phrase appears in ii 61 And he lives out the liberty for the captives from that verse So out of all those three verses Where ii is quoting this idea of the deaf here

[00:28:17] In the raising of the dead, the good news, the poor It always ends with something about setting free But Jesus never mentions it, he doesn't mention it There's a bunch of verses from ii, he just doesn't mention it

[00:28:29] And what's happening here, if Jesus is answering with another in there The question that Johnny is really asking When will i be set free And Jesus essentially responds with these three verses from ii's ii Saying you're not going to get out alive

[00:28:48] You aren't going to be set free This bit of the freedom bit isn't happening And this is why Jesus then says in response to this Tell John this, blessed as the man who does not follow away on the account of me

[00:29:04] He says he's saying don't follow away John Just because you're not going to get out prison Don't follow away Don't because i've not come as the Messiah to set you free Don't follow away because we know that Jesus came to set free all of the captives

[00:29:21] Through the cross So this is where we see this remeers playing out Johnny's using it And then Jesus is using it So Jesus is essentially asked if you're the coming one will i be set free And Jesus responds through remeers There's all these things that i'm doing

[00:29:38] But setting the captives free, i'm not saying that bit So John you're not going to be set free So bless his man who does not follow away on account of me There's so many i'm going to give you one more

[00:29:50] Possibly might give you one, I don't know what i'm saying i'll be here on So remeers can be Saying something without saying something Ending a quote by not saying the end bit And this has to be end bit that you try and say

[00:30:08] Obviously end bit that you're not alluding to But there is an also a version of remeers that i was described as acting something out You're living something out in a way that's visually reminding you of something from your testament So here's an example, Matthew 3 4

[00:30:28] It says John's closed, John back this close We're made of camels here And yet the leather belt around his waist His food was low cuss and wild honey What's weird about this? Well we told he's wearing a leather belt We told he's wearing animal hair

[00:30:44] And leather belt specifically, well surely everybody wears a leather belt No people didn't have leather belts, leather actually was an expensive material It was one that you used in ways i guess Where that valuable worth was best put And around your waist wasn't it?

[00:31:11] And we know that they would just use a cord Or they would use just some cough, the rupt around their waist When you even see pictures of people in the middle, you can see them wearing belts You literally see them wearing cords around their waist

[00:31:23] So a belt was valuable You want to wear a leather belt but you wear a cord So by the fact that his mention is interesting There is a little bit of US camels here, animal hair Friends, most people were linen, rather than linen wool

[00:31:40] I guess rather than animal hair, why? Well it was so warm, particularly down in the Jordan River valley You would not wear large woolly layers You would be wearing thinner garments So what is John alluding to? Well let me take you to two kings one, seven to eight

[00:32:04] And two kings one The king answered what kind of man was it you came to meet you and told you this They replied, he had a garment of hair And had a leather belt around his waist The king said that was Elijah the tisha bite

[00:32:25] So what is happening here? Is John is wearing the same outfit That Elijah wore So he is wanting you and I, you want to join the baptist You want to unite and know that he is the new Elijah He is the new Elijah So Luke 1, 1617

[00:32:46] He will go before the Messiah In the spirit of Elijah it says So John is walking in the spirit of Elijah So he is wearing the clothing of Elijah So we have to see John the Baptist has a new Elijah In the spirit of Elijah And one 1928

[00:33:08] It talks about The Bethany by the Jordan And we see John the Baptist doing baptisms By Bethany by the Jordan That is the location where Elijah Ascended into heaven on a chariot of fire In John 323 it says that he is baptizing by an arm near Salem

[00:33:36] Well that is where Elijah was from Where he was fed Rave by the ravens And Elijah was fed there by ravens So this location where Elijah was fed Is now a place where John the Baptist So John is specifically choosing locations to baptize people

[00:34:01] Because that is known locations that Elijah was And it is chosen to be the clothing of Elijah So you are to see him as the one that is preparing the way for the Lord So he dresses like Elijah And he is friends he conducts his ministry

[00:34:18] Like Elijah, he is acting out The behavior of an Elijah kind of person So example here of where a biblical character is using visual remeers So you aren't just to see them as the crazy guy that was in the wilderness The wall that strange out of it

[00:34:39] You have to see John the Baptist as a new Elijah So this is where this remeers idea is being played out I'm just to get my notes There are so many other versions Of this, let me do the stoning of the woman John eight

[00:35:01] John eight we find there's a woman caught in a adultery She's been dragged out A group of men are wanting to stoned her And Jesus steps in In verse six of this we are told the motivation

[00:35:16] The motivation about what's going on is it says in the past that they were doing this to test Jesus And as they're testing Jesus They'd seen you know Jesus is one of the cotton adultery Should she be stoned and it says in the story that Jesus nails down

[00:35:32] He writes on the ground with his finger And he does it as if he is not heard them And Jesus then stands up and says he who is without sin cast the first stone That is because he kneels by standing in the carons on writing on the floor

[00:35:50] One by one they walked away And we're going like what what's what does Jesus write on the floor We don't understand well this is Jesus using visual remairs His actions friends are pointing us to Jeremiah 1713 Let me read this Jesus Lord you are the hope of Israel

[00:36:10] All who forsake you will be put to shame Those who turn away from you will be written in the dust Because they have forsaken the Lord So whatever Jesus is writing in the ground They're walking away because they are recognizing

[00:36:31] All who forsake you will be put into shame Those who turn away from you will be written in the dust So Jesus is writing in the dust And because he's writing in the dust The Pharisees recognize this next bit for they forsaken the Lord

[00:36:50] They are recognizing what is going on here They forsake them the Lord in the very way they behave towards this woman So visual remairs is really important In the sense that something that Jesus does is reminding you of a passage Writing in the dust is mentioned

[00:37:11] So he's writing in the dust and therefore the bit that he isn't said is they are there for second and Lord Friends with this stuff we have to think visually the Jewish people thought in pictures not words in the sense of pictures that painted

[00:37:26] To understand God's word we need to understand what it is meant to be to the audience at the time We have to understand what did this mean to this person at the time But does it now mean to us? Which does mean friends we need to study it

[00:37:44] With remairs Jesus never explains what he means They're expected The reader or those in the story are expected to be aware of God's word and know what he has not said And it's what is not said but he's more important than what he's never said

[00:38:02] We focus on what Jesus says We should be focusing on what Jesus doesn't say And I would say this if we don't know God's word how can God use his word in us? We don't know the Bible

[00:38:17] How can we know what Jesus is alluding to or hinting to? So friends that is Remairs If you want to check out now you are very welcome to

[00:38:32] But what I might do is just hold on a little bit longer and just give you some very quick other examples Or uses of remairs So if you want to check out because you've got the idea You know what we're talking about this is made sounds brilliant

[00:38:49] I'm good Chris, let me go now going piece of love and serve the Lord For those of you that want us to come on just a little bit longer I'm going to give you a few more examples So grace of peace those that are going

[00:39:01] Hey, I'd say those that stay here Can I just take a sip of my coffee before we go onto the next bit? So I want to be thorough but not overly thorough A couple of examples more examples then

[00:39:19] So examples of where Jesus uses remairs to show that he's got Here are examples John A. Jesus says before Abraham was I am he's alluding to Exodus 314 But God calls his name to Moses I am who I am

[00:39:36] By using the phrase Jesus is claiming the divine name for himself So Jesus uses before Abraham was I am By using it he's a clue to be God because God that's the phrase that God used in the Exodus story The walking on water he Matthew 14

[00:39:54] He's seen and talks about Jesus walking on water That echo's Job 98 which dates that God treads on the waves of the sea So as Jesus walks on water He's treading on the waves of the sea by performing that miracle

[00:40:12] Jesus was demonstrating an ability to be an attribute that is attached to God The visual remairs So he's doing something that we see Stated in the book of Job as something that God conducts as a visual remairs Again claim to be God

[00:40:29] John 1030 Jesus says I and the Father are one This statement eludes to the shama And Jesus on a me six four Here always throughout the Lord your God the Lord is one So I and the Father are one

[00:40:47] The shama the prayer that Jesus prayed here in the soil the Lord your God the Lord is one Jesus was claiming unity with God and the Father in a way that His Jewish all giants would have understood as a claim to his divinity

[00:41:02] So they would have understood by saying he and the Father are one That takes us back to Jesus What do you mean that tells us about nature and character of God? To therefore Jesus is claiming to be God Mark 2, Father 7 and the forgiveness of sins

[00:41:19] Friends when Jesus forgives sins the scribes react really strongly they want to kill him When he claims to be able to forgive sins because they knew only God could forgive sins The state is in the Old Testament that God would forgive sins

[00:41:36] And so only God could do that when Jesus does that it's a remorse And it was a subtle claim to his divinity and authority as somebody that was able to do that Your sins are forgiven Luke 748 similar to the previous example

[00:41:57] This phrase eludes to God's unique ability to forgive sins And this is described in Isaiah 4324 Let me read that to you says I even I am he who blocks out your transgressions for my own sake And remember your sins no more so the ability to forgive sins John 1011

[00:42:23] I am the good shepherd Francis echoes a Zikil 3415 where God says I myself will tend my sheep and have them lie down So God is the shepherd So when Jesus is Jesus is the good shepherd is associated himself with the role of the Old Testament

[00:42:45] And so the God who is the good shepherd So he's using a title that comes up in Zikil 34 John 812 some of these are mentioned in podcast episode in the past When Jesus I am the light of the world Friends, that is a looting to Psalm 271

[00:43:04] Which refers to God as my light and my salvation So here are all these examples of where Jesus uses something from the Old Testament that is attached to God Not attached to men Why don't you the last few here?

[00:43:24] I'll give you what's this. You're prominent users of a remediate by Jesus So I am the better of life John 635 is a looting to manna in Exodus 16 The better of life was what God provided in manna Jesus I am the better of life

[00:43:42] And the light of the world references the light in Psalm 271 and in Isaiah 60 But it's also the light that leads God's people through the wilderness in the dark Time that God who appears in the form of a fiery pillar and led them through

[00:44:00] So Jesus is I'm the light of the world he sent out in the one that led you through the wilderness So he's claiming to be God before Abraham was I am the food and God's name in Exodus 3 14

[00:44:11] I am the good shepherd again mentioned that one echoes as he killed 34 What about in Matthew 2746 where it says my God my God why have you forsaken me? And this is a direct quote from Psalm 22

[00:44:31] And Psalm 22 goes on to talk about the sacrifice of the Messiah and how the Messiah was going to be Flocked and how he was going to torture and how he was going to be killed So when Jesus says my God my God why have you forsaken me?

[00:44:47] He's actually eluding to Psalm 22 and the fact that the Messiah was to be killed Actually reading the whole Psalm 22 is amazing because it ends with the phrase and it is finished Jesus on the cross says my God my God why have you forsaken me?

[00:45:05] Then he says it is finished and he's like he's reading the beginning and the end of Psalm 22 You read Psalm 22 of my Lord this is all about the Messiah I dare you friends go read Psalm 22 now and realize he's literally quoting from the Psalm on the cross

[00:45:23] He's dating therefore that he is the Messiah Destroy this temple and in three days I will rise it up John 2 19 friends that are loose to the Ozea 62 with a phrase is used with regarding the Messiah

[00:45:42] The spirit that I'll only tell me because he is not to meet a preach good news to the poor set the cup of free and bond up the broken heart Luke 4 18 to 19 Jesus is quoting for Isaiah 61

[00:45:55] He ends just before another phrase where he says that he will rebuild the ancient ruins And the city is long devastated so Jesus ends his quote of the Isaiah prophecy Just before the rebuilding bit of the prophecy so Jesus is a looting to Isaiah 61 in its entirety

[00:46:19] In regard to what he reads out in the temple When he reads Luke 4 out the spirit that was so many of the Lord is on me he's actually looting to the whole thing He's the Messiah that is mentioned at that whole passage

[00:46:30] I am the true vine John 15 one that is of clear reference to God's vine of Israel in Isaiah 517 where it talks about the vine I'm the way the truth in the life John 14 16 These are concepts that you find in Isaiah so in Psalm 86 11 and Psalm 16 11 both messianic

[00:46:56] Psalms so when Jesus has under way the truth in life he's alluded to these two Psalms that he is the Messiah that's mentioned in those Psalms And then if anybody first let him come to me and drink John 737 comes straight out of Isaiah 55 verse 1

[00:47:16] Let me read that to you Invitations in 30 come all who are thirsty comes the waters and you who have no money come by need Come by wine and milk without money and without cost So when Jesus says if I would be thirsty come a little drink from me

[00:47:36] He's going back to this Isaiah prophecy of the Messiah that would provide for spiritual needs of his people So friends you just see this is what Jesus is doing he's using remorse throughout the scriptures and examples to help us see

[00:47:52] He is the Messiah he is God in flesh and he's essentially using this teaching technique To say things that we don't realize he's saying so There you go Remorse Many examples you might want to google other examples But when people say to your friends

[00:48:11] Jesus is God yes he does he's using the teaching technique with remorse to say something without saying it And this is why the Pharisees get so cross with him from time to time

[00:48:20] And we think why are they so cross at what he's just said that he's really saying to that offensive No, it's because it's the next line that isn't quoted that's really upset them

[00:48:29] So we have to be there for a very aware of what is it that Jesus is saying That is a very long episode today But I think it was worth exploring for some of you who will find it really interesting to understand how Jesus handles scriptures

[00:48:45] The same things without saying things Google it have a look at remorse loads online about this I actually write about it in the Bible what by box you're very very You know blessed if you want to go buy a copy and read that as well

[00:48:58] Any friends on Sunday some grace and peace I'd love to hear your comments on this For you found this absolutely interesting do send me a direct message. I would love to hear what you have to say on this topic

[00:49:09] Friends until next time be blessed. I'm a great week. I'll catch you soon