Weíre still going to be in the Exodus tonight.† We hope to finish that up so next week weíll start with Mt. Sinai and the giving of the law.† Thereís some stuff that we need to spend a little time on. Iíd like to start, if youíll open your Bibles to Exodus 11 just so to make sure that youíre familiar with this second book of the Bible.† Weíve spent a lot of time in Genesis and going through the highlights of Genesis.† I remind you again, that the approach of this class is not that of a typical Bible class.† Sometimes I cringe when I see that in the bulletin, that thereís a Bible class on Thursday night.† I guess itís a Bible class in that we come and use the Bible, but itís a not a classical verse by verse approach.† Itís designed that way because what weíre trying to do is look at the overall Biblical world view so that we understand the major parts of that world view so when we do go verse by verse we have perspective.† Weíve looked at themes as weíve noticed in each one of these great events.† Weíve noticed that Genesis takes us all the way down to these first five events that associate with those five events, each of those five being filled with details and narrative that are entertaining, they are imaginative, they are heart filling.† There are ways that we have of putting connotation on words so that words mean something to us and not just what the world likes to do.
I was noticing today, an organization I belong to is like a lot of different organizations in the business world.† They get these guys to come into your company or into your organization and give seminars on management and leadership and all the rest of it.† This particular person that theyíve hired to do this out at Aberdeen Test Center is one whose gone around to the Fortune 500 companies and given them all these little management things.† I started looking at the front page of his book and I noticed that he made the statement (we were looking at a condensation of his book), Iím supposed to read a 250 page book for tomorrow, but everybody cheated and got a seven page review, life hasnít changed since high school, the deal is that this man starts out by saying that before ...† Now from what weíve gone through now, this is a good test.† This is a typical kind of response.† Weíve all gone through Genesis and weíve gotten a little bit of the framework of Scripture.† Just think of this, youíre reading this thing and you see on the first page he says before World War I, the emphasis in the business world was upon character, that this was the most important thing, but after World War I the emphasis has been on personality, positive thinking, principles, gimmicks and all the rest of the hoopla stuff.† His whole approach is a pitch to get back to principle leadership, to character based leadership.† And I said, oh well, thatís interesting.†
From what we know, what is true, letís think this through, this is a little test, this is a little application exercise here, because youíll encounter this and you need to, as a Christian, think through, well, wait a minute, what am I listening to?† First of all you have to watch it because a lot of businesses, particularly large corporations, are hiring all kinds of queers to come in and do this kind of stuff.† Weíve got Scientology and all the touchy feely people and all the rest of it.† I donít know what these corporate executives think about, but they get these people in here and if a Bible-believing Christian came in, theyíd have the Supreme Court involved in it right in about the first five and a half minutes.† But they can invite all these characters in with their touchy feely gooey stuff and of course, thatís religiously neutral, that doesnít infringe upon anybodyís religious freedom because nobody thinks about whatís being said.† Anyway, on the first page of this we read this little statement and itís a great remark.† The guyís right, that has happened, but letís think through why did that happen, because the rest, from page one on through the rest of the whole operation itís ďweíve got to get character.Ē† Then from character you go out and do other things and then you interact with groups and you get the team working and all the rest of it.† Hey, thatís great.† ††††††† Thatís great, but the problem is, what happened at World War I?† If itís really true that before World War I we thought this way and after World War I we thought that way and youíre coming to us and telling us that what we need to do in our business organizations is go back to the pre World War I mode of thinking, well, how do we do that, because we donít live now before World War I.† The world has changed, the whole intellectual climate has changed.†
He goes on and says ďthere are certain unalterable principles of human character, that control human character just as much as the law of gravity.Ē† Of course, as a Christian that reverberates and we say, yeah, yeah yeah.† Then he talks about that we have to anchor our character in values and you have to think through what your value is.† So now weíve got character and value weíre talking about.† But watch what happens; now this is the sneaky part.† And we have got to learn how to handle this stuff because we get hit with it all the time.† The noun, ďcharacter,Ē the noun, ďvalue,Ē now I put those two words up there and you, as Bible-believing people, read those words one way because youíve been Biblically informed.† The Joe who comes out of a non-Christian, pagan background, how does he read those?† He points out how itís the principle of value over impulse.†
Letís just reverse the role a little bit and I happen to be the assistant commander of Auschwitz and my value in the SS is to purge Europe of gypsies, Jews, and blacks to purify the gene pool so we all have blond, blue-eyed people when weíre done.† But I happen to come across, on impulse, a poor, starving Jewish person.† Now what do I do?† I overcome my impulse of my value because my value is Heil Hitler, the Third Reich, letís cleanse and purify the Germanic race.† Iím sure that that is not what this man has in mind, but the point is you can load character and value with anything if you donít have the framework for it.†
And then he goes on and makes the statement, which I found fascinating, in fact, remember when we went back through Creation what did we say were the three divine institutions?† We said the first divine institution was responsibility, for dominion, that we are responsible for our lives before God, and we talked about marriage and we talked about family.† What did we say when we went to the fall?† We said what happened to the first divine institution, dominion?† Dominion wasnít taken away.† The evil person still dominates.† What was changed was the orientation of the dominion.† Now instead of in a good direction itís in a bad direction, but it hasnít been taken away.† Weíve fallen.† So now instead of having people who are free to choose, we have people who are free to choose in a limited domain.† Namely, what sin do you want to do today?† Thatís fallenness.†
So, ignoring creation and the fall, all of a sudden we read in chapter so and so of this guyís book, oh, gee, human beings have the right of choice.† Itís not stimulus response.† Well, ever since World War I what has biochemical evolution told us? †That the results of our behavior are determined by what?† Our body chemistry.† Isnít that youíre reading about, well, I canít help it, I mean,† Iím a homosexual because my gene got screwed up somewhere.† Arenít I biochemically determined?† Isnít this stimulus response?† Of course it is.† Here this guyís pleading that really thatís not true, that man has a right to choice between the stimulus of the environment and that manís response, he really has a genuine choice.† Thatís nice, Mr. So and So, but excuse me, where are you getting that from and why should I believe that?† Itís funny, the first three of four pages of this, I mean, all the big guys in corporate America sign on to this fellow, that this is the greatest thing since sliced bread, oh, this guyís great. And Iíll bet you that if you walked into those same corporate executives and said have you thought about what this guyís saying?† Heís totally, philosophically at odds with every thing youíre doing and youíre trying to take the techniques that heís talking about, without the gospel, or without Christ, or without the Christian framework, and youíre trying to make it work in your business.† How do you do that?† You donít do that, but everybody is giving this guy kudos and thousands and thousands, tens of thousands of dollars to go around the country and tell them that we need character in the work place.† Gee, no kidding!† Thatís not the problem, itís how do you get it?
My point is that this is the kind of gooey stuff thatís out there floating around.† The sad thing about it is, because in the final analysis itís an admission the pagan is making that he really does like the fruit of Christianity, that it is pragmatically attractive to him.† The problem is he doesnít want the root that goes with the fruit.† He doesnít want the Christ that goes with the character so heís never going to get there.† He can talk about it from now until Hell freezes over, but heís never going to get there because he canít, heís just bypassed something.† And what that bypasses is what we want to look at here in Exodus.
In Exodus, chapter 11, letís go through the text and look at it a moment because this is so utterly unlike what you would read in a how to improve your life book.† This is really not the kind of material that wins friends and influences people.† And yet, from Godís point of view this is the only way.† Thatís the interesting thing about what weíre learning here.† The Exodus comes very sharply to the point of defining what salvationís all about.† Thatís what the Exodus picture is.† This is salvation in the raw, the blood and the guts of salvation.† And youíll notice itís barren of how we feel.† Thereís not a word in this passage about how weíre supposed to feel.† Itís all on, basically, what God thinks of us and what Heís trying to do to get us back in a relationship with him.† Letís look at it.†
Exodus 11:1, ďNow, the LORD said to Moses, ĎOne more plague I will bring on Pharaoh and on Egypt; after that he will let you go from here.† When he letís you go, he will surely drive you out from here completely.Ē† Now you notice what is said in verse 1.† What is said is exactly opposite to whatís been happening.† Every other plague has done what to Pharaohís heart?† Itís hardened his heart.† We said thatís part of Godís chess game because had God let the Jews off earlier, it could have been interpreted as a Mosaic-Pharaohnic deal that was negotiated in a smoke-filled room, it was a human arrangement that happened.† But by making Pharaoh reject and reject and reject, God set up such a messy situation that the only way out of it was by some catastrophic, miraculous way. Notice how it ends in verse 1, after that heís going to let you go, not only is he going to let you go, heís going to kick you out.† Heís going to be so glad to get rid of you when I get done with him that he will gladly let you leave.Ē
Verse 2, ďSpeak in the hearing of the people that each man ask from his neighbor and each woman from her neighbor for articles of silver and articles of gold.Ē† We mentioned that in passing and weíll mention it later on when we get into the law.† What verse 2 is all about is the capitalization of the nation, Israel.† Verse 2 shows you where their economy got the money to start with.† Think about it for a minute.† Youíve got a million people wandering around the desert.† How do they get wealth?† How does the machine of business start?† You say, well, they conquered the land.† Sure, theyíve got real estate assets.† Theyíre going to get real estate assets, but what do they do in the meantime?† Where do they get their food?† It isnít completely all manna because when they get the land theyíre not going to have the manna.† Theyíve got to have money for clothing, for food, the things of life.† How does that nation get the treasury started?† What is the initial surge in the treasury?† It canít be taxes.† They donít have any money to give to taxes.† Well, verse 2 is where they do.† Verse 2 is an historic irony because who was it that built a lot of the Egyptian architecture for free because they were slaves?† In effect, what verse 2 is, it gives the Jews back their salaries that they didnít get for all those years.† So verse 2 is important as a sub note because that initializes the economy of the state of Israel.†
Verse 3, ďAnd the LORD gave the people favor in the sight of the Egyptians.† Furthermore, the man Moses himself was greatly esteemed in the land of Egypt, both in the sight of Pharaohís servants and the sight of the people.  And Moses saidÖ.Ē By the way, if you check this out, youíll find, if you look and ask yourself, of all the books Iím sure you all ask yourself this over every dinner, of all the books of the Old Testament, which ones have the highest frequency of Egyptian words?† Itís Genesis, Exodus, and the first five books.† Isnít that ironic?† The liberals donít even believe Moses wrote it, they believe somebody else later on in history wrote it.† Well, thatís strange, isnít it?† Hereís a guy who was brought up in Pharaohís household.† Of course he knew Egyptian; he could read Egyptian hieroglyphics.† So it was no accident that there are Egyptian words sprinkled throughout the text of this work.†
Verse 4, ďAnd Moses said, ĎThus says the LORD, ĎAbout midnight I am going out into the midst of Egypt.†  And all the first-born in the land of Egypt shall die.íĒ† Letís just try to place yourself, letís read this slowly and imaginatively, pretend you are there, your familyís there, your children are there, your neighbors are there.† Letís just read this and see if we can emotionally identify with whatís going on here in the text. Verse 5, ďAll the first-born in the land of Egypt shall die, from the first-born of Pharaoh who sits on his throne, even to the first-born of the slave girl who is behind the millstones; all the-first born of the cattle as well.Ē Notice that one, the cattle, see how miraculously detailed this is?† This isnít an accident.† This isnít some sort of a plague that happened to get loose and the health department couldnít contain it.† This is something very, very specific, ďthe first-born of the cattle as well.Ē Verse 6, ďMoreover, there shall be a great cry in all the land of Egypt, such as there has not been before and such as there shall never be again.Ē† Do you see how hard the text is working to make this a unique event in history?† This isnít something that was a minor little pimple in Egyptian history.† This was a major disruption.†
Verse 7, ďBut against any of the sons of Israel, a dog shall not even bark, whether against man or beast, that you may understand how the LORD makes a distinction between Egypt and Israel.  And all these your servants will come down to me and bow themselves before me saying ĎGo out, you and all the people who follow you,í and after that I will go out. And he went out from Pharaoh in hot anger.  Then the LORD said to Moses, ĎPharaoh will not listen to you so, that My wonders will be multiplied in the land of Egypt.íĒ† Look at that verse.† That summarizes exactly what weíve been saying all along, isnít it.† Look at that verse again.† Pharaoh will not listen to you so My wonders will be multiplied.† The harder he resists, the more my glory is seen.† See, with God you cannot lose and if youíre against Him, you cannot win.† People hate to hear that.† Thatís why Rom. 9 strikes people as so unfair, ďI will have mercy upon whom I will have mercy and I will harden whom I will harden.Ē† God is the final authority for history. Verse 10, ďAnd Moses and Aaron performed all these wonders before Pharaoh; yet the Lord hardened Pharaohís heart, and he did not let the sons of Israel go out of his land.Ē
Letís think about this episode of the blood.† In chapter 12, which is the central theme of this,  ďNow the Lord said to Moses and Aaron in the land of Egypt,  ĎThis month shall be the beginning of months for you; it is to be the first month of the year for you.Ē† So the Jewish new year (one of the two Jewish new years) starts here because thatís when they come into existence as a free people, as a redeemed nation.† Itís like when we become Christians.† We have a new life that starts at that point.† So here, the national calendar begins.†
Exodus 12:3, ď†† Speak to all the congregation of Israel, saying, on the tenth of this month they are each one to take a lamb for themselves, according to their fathersí households, a lamb for each household.  Now if the household is too small for a lamb, then he and his neighbor nearest to his house are to take one according to the number of persons in them; according to what each man should eat, you are to divide the lamb.Ē† He goes on to describe what we call now the Passover.† Verse 7, ďMoreover, they shall take some of the blood and put it on the two door posts and on the lintel of the houses in which they eat it.†  And they shall eat the flesh that same night, roasted with fire, and they shall eat it with unleavened bread and bitter herbs.Ē† And he describes some of the details.†
Verse 11, ďNow you shall eat it in this manner: with your loins girded, your sandals on your feet, and your staff in your hand; and you shall eat it in hasteóit is the LORDís Passover.Ē Verse 11 is labeled as the Lordís Passover.† Letís look at the word ďPassover.Ē† Whoís passing over?† Itís a common word.† We use it for a holiday, but think of what Passover means. V 12, ďFor I will go through the land of Egypt on that night, and I will strike down all the first-born in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgmentsóI am the LORD.  And the blood shall be a sign for you on the houses where you live; and when I see the blood I will pass over you, and no plague will befall you to destroy you when I strike the land of Egypt.  Now this day will be a memorial to you, and you shall celebrate it as a feast to the LORD; throughout your generations you are to celebrate it as a permanent ordinance.Ē† Therefore, every Jew, loyal, orthodox, conservative Jew today celebrates Passover.† They may not understand why theyíre still celebrating it, but this verse tells you why, because God said that they are going to do that and they will do it forever and ever and ever.† It is a commemoration of a great historic act.†
We want to go back and look at this event and what it teaches us about salvation.† Weíre looking here, not at a psychological feeling; weíre looking here at something that happened, such that if you were there with your video camera, you could have taped it, the door, blood on the top, blood here, blood here.† You can just see the sign of the cross in that door.† It wasnít due to somebodyís personality in that house, it wasnít due to their race, it wasnít due to anything, any merit on the fact of the personality merit or what have you of whoís in the house.† The issue was whether they had faith to trust that there was going to be a judgment to start with and, two, if thereís going to be a judgment, hereís how I keep it out of my door.† So it was all a faith transaction here, utterly unrelatedÖwell, you canít say utterly unrelated because, obviously, an evil person isnít going to trust the Lord to do this, but the idea here is that the merit on the passing over is in the blood thatís displayed on the door, not on the personality of the person inside.† Itís an objective passing over of God in his judgment wrath.† We want to spend some time on that.
In the notes, on page 55, Iíve dealt with some of the aspects of salvation.† Weíve seen two pictures of salvation, the flood and now we see the Exodus.† What we want to do in our mindís eye is load the databanks with the material of these two historic events because this balances your theology.† This keeps you tight to the truth.† This locks you in so that even though we may have questions about this or that detail, if you will keep these two pictures in mind and review them in your mindís eye, in your imagination, then youíve got a handle on the gospel and you should readily see why in the New Testament things are said in the epistles the way they are said in the epistles.† We noticed that there are certain common things that we see in both of these pictures.† We could label some, these are just some, you could probably pick out more, itís not a comprehensive list.
First, we see that God is always gracious before He judges, that He doesnít just lower the boom, but He always give us warning.† He is very patient, so patient and so gracious, in fact, that we very sloppily at times get our eyes on His grace before His judgment and figure the judgmentís never going to come.† Thatís how we get out of line as Christians.† God says Iíll be gracious to you, but Iím also going to discipline you. Thatís technically not judgment, itís judgment salvation, but the idea here is that God is very gracious.† The world has interpreted the delay in the return of Jesus, the delay in the righting of wrongs, the delay in the end of evil and suffering and cruelty in the world, the world has interpreted that sloppily to mean that God isnít serious, or if He is, Heís a little anemic God in his rocking chair in Heaven, unable to do anything about the wickedness in the world.† Thatís always a feature, itís always a characteristic, it was a character≠istic with the flood, it was a characteristic with the Exodus.† God gave warning, He gave revelations, He gave events, He gave all kinds of messages and so on as part of his grace before the judgment.†
Then when the boom does lower, we notice that all of Godís judgments have this discrimination, this razor sharp, surgical discrimination.† Itís never a sledge hammer blow that sort of statistically wipes out a population subset or something that just happens to be there.† No, this is surgically administered.† Weíve seen evidence of that in the text, didnít we?† The first-born, come on, how did he pull that one off?† How did he go into households who might have a set of twins and one of those twins dies?† The first-born only may be by minutes.† How does the angel of death, as he goes into that house, know who was the first-born?† How does the angel of death, when he goes into the barn, know which of the young of a particular litter was the first born?† How does he know?† I donít know how he knows.† We know God is omniscient, but the point weíre trying to make here is this is razor sharp.† Thatís sort of sobering because it means that God, when He judges, He judges not only in his holiness, but in His omniscience.† He omnisciently knows our hearts, He knows all the details of our hearts.†
We said that salvation involves nature as well as man, so itís not just a case of a psychological phenomena on the inside of our hearts.† It also involves all the world around us.† After all, God is the Creator of the world around us and the fall affected the world around us, did it not?† Did we not read in Genesis that the physical universe was contaminated by sin just like the moral, spiritual part of the universe?† Of course we did.† Therefore, if evil is to be separated from good in the act of salvation, doesnít God have to deal with evil in nature?† Yes, he does.† Nature has to effected and redone by his works.† We also noted that every time God judges, itís always a judgment that isÖor saved when he offers salvation in the middle of the judgment, itís always appropriated by faith.† Noah didnít have the knowledge to build a boat to sustain his family and the gene pool of the biological kingdom in a flood that he never saw before it came.† He couldnít forecast that.† He didnít have the principles of naval architecture to design a boat that would be stable as that boat was.† The issue, then, is that he received it by faith.† He had to trust that these instructions he was getting on how to build that boat were to be followed.† He had to cut the wood a certain length.† It had to go at a certain angle and this is the way it had to be.† He was operating from the blueprints from heaven and he had to follow those blueprints for something he didnít understand or know.†
The same thing here, the people had to kill the lamb.† It must have looked foolish, they must have looked foolish.† You know, you can just see so and so, I just painted my front door and Iíve got to put blood all over it now and mess it up?† Thatís a trivial kind of response, but think of what the neighbors might think.† Hereís a Jew and hereís maybe some Egyptians next door.† Itís late in the evening and here the Jewish person is going out there and splattering blood all over the door.† What the heckís wrong with him?† From a non-Christian perspective, itís totally stupid, totally unimaginable.† Itís foolish, but not from Godís perspective.
We want to spend time on this because this is going to get us into what blood atonement is all about and weíve got to understand this.† Weíve got to make it central in our thinking.† If itís not central in our thinking then the cross canít be central in our thinking.† This is all a prelude to understanding the cross of Jesus Christ, and why you can go through all the character building seminars and leadership and management tools and all the rest of it, but you canít build character apart from Jesus Christ.
Weíre on the one way of salvation and clearly, and clearly in the case of Noah, remember that strange word.† When we studied that passage, I told you there was a strange word for the covering of the ark, kaphar.† That Hebrew word equals the word, atonement.† Itís just strange and nobody knows if thatís the color of the paint, whether it was pitch or what was going on.† But when they built that ark to survive the flood they covered it with something called this kaphar and we donít know what that means.† All we do know is that itís semantically linked with the word for atonement.† Thatís not an accident.† That happened because the guy who planned the flood was the guy who planned the Exodus.† He wanted to show that I always do things this way, they always have these same common elements.† So sure enough, when we come down to the Exodus, because itís an advance over the flood, we now begin to say ah, we learn more about how God atones, how God† provides this atonement.†
We want to look a little about life.† Last time we left off by saying that in the creation narrative, remember we had this little formula, body plus spirit equals the soul.† Thatís what we get from Gen. 2 when God makes Adam.† Then we said thereís a certain principle, a life for a life, and when the curse happens, we lose life, so we die.† If the restitutionary principle of Godís justice is at work, I canít get a positive over here if I donít have a positive over here.† If Iím dead, I canít use my dead life to atone for the life that Iíve lost.† I havenít got any assets.† Thatís the problem in salvation.† Hereís where we part company with the pagan mind.† The pagan mind always wants to define salvation in terms of the pagan diagnosis.† What is the pagan diagnosis of our ill?† The pagan diagnosis is, well, weíve had behavioral problems from youth; the problem with human society is its economic background.† Poverty causes crime.† Do you know what a quick refutation of that one is?† Everybody thinks that poverty causes crime.† Anybody over 70 or 80 has lived through the counterpoint to that argument.† In the depression, most people were poor.† Check the crime statistics.† Did they go up during the 1930ís when you had a depression in the country?† No they didnít, in fact, they went down.† Oh-oh, how about that statistic?† If crime is caused by poverty then crime should have gone up in the middle of the depression; it didnít.† Crime is not caused by poverty, itís caused by envy.† Crime has other causes called sin.† Thatís what causes crime.†
The reason the pagan misdiagnosis it, is for the same reason the pagan puts away and wants to bury all the truths of the creation, the fall, the flood, and the covenant.† Remember all those buried truths of origins?† Why does he want to bury those?† Because it reminds him of the presence of the holy God Creator to whom he is responsible.† So having buried all those things, heís still faced with evil and all the stuff that goes on so he has to figure out, Iíve got to come to some sort of rational explanation for suffering and evil in society so Iím going to blame it on my genes, Iím going to blame it on my environment, Iím going to blame it on....† You fill in the blanks.† Itís always Iíve got to blame it on something because we said last year that what happens if you donít accept the Christian doctrine of God as the Creator and man as the responsible agent then your definition of evil changes very quickly.
In the Christian position, evil is rebellion against God.† I start out being a criminal against God long before I start out being a criminal against society.† Thatís an outworking of a first crime; the first crime is against God, then after that we have crimes against man.† In the pagan position, the pagan position is that Iím not going to be responsible to God so Iím a victim. So all the blame shifting is always poor, poor me.† Iím a victim, Iím a victim of this, Iím a victim of that, Iím a victim of something else.† The pagan theory is a victim theory.† Victimization is the content and opposite of the Biblical world view.†
The Bible says we are responsible for this situation, now having said that, that leaves us open and vulnerable, because now we admit responsibility.† Weíve lost it, literally we have lost it and now we canít get it.† That throws us into a dilemma.† Apart from the Holy Spirit causing repentance, our hearts donít like to hear that.† Thatís not really good news because that meanís I have to bow my knee and I have to receive from God.† Thatís makes me have to submit to Him.† I donít like in my flesh to submit to him, I like to feel like I can do it myself.† So right here up front weíve got a big problem.† Itís a serious heart problem.† Are we going to be submissive and receptive or are we going to be independent and defiant.† Itís so strange.† Thatís why the pagan has all these emotions going on.† On the one hand, he wants ďoperation bootstrap,Ē I will generate all this righteousness myself, I will do this. I want to feel independent.† But yet on the other hand his theory of victimi≠zation doesnít make him independent, does it?† Itís all in my genes, my mother dropped me on my head when I was a baby and blah blah blah, Iíve got all these things that are going on.† On the one hand, I want to be independent, on the other hand, here I am whining and moaning and fussing about my environment and what a poor victim I am.† Thatís the oscillation that the pagan forms.
We donít face that tension, weíve got other tensions.† Our tension isnít between being a victim and over here trying to do it all ourselves.† Our problem is of getting underneath the umbrella of Godís grace and receiving it on His terms.† When we think of that reception of His grace, itís not just warm, cuddly, gooey, itís a bloody mess.† Thatís what this passage is teaching us.† This is what itís all about.† It is blood and guts, the salvation message of Christianity.† So much so that liberals over the years have laughed at the fundamentalist gospel and said, ah, slaughterhouse religion.† Youíve probably heard that term. Donít believe that.† How cruel, how backwards, how primitive, the natives out in the jungles believe that.† No.† The natives out in the jungle just have forgotten less of the Noahic gospel than the educated people.† They remember that thereís some sort of placation problem here.† They get it all screwed up how they do it, but at least give them credit; they do recognize that somehow itís associated with blood.
We want to see something about blood and the human body, and blood and life.† Weíre going to compare 1 Cor. 15:50 with Luke 24:39. 1 Cor. 15 is a big long, long, major passage in the New Testament.†† We want to observe something about our bodies.† Paul is talking about the difference between our body, our mortal body, and the resurrected body.† Keep in mind that salvation is not complete until both body and spirit have been saved.† The word that applies to the new creation with respect to the human spirit is ďregeneration.Ē† The word that applies to the body is ďresurrection.Ē† Itís two ďrĒ words and both of them are required for full salvation.† The spirit has to be regenerated and the body has to be resurrected.† We are not saved completely until that happens.† Weíre wandering around as half saved in one sense.† Weíre regenerated folks, but we have this flesh and bone thing that we cart around with us all day long and that is the mortal body.† Thereís a feature to this body thatís different, that shifts.† When you go from the natural body to the resurrection body, apparently, we have no data except whatís in Scripture, that some things change and some things donít.†
One of the things that changes according to 1 Cor. 15:50 is flesh with blood in it; it says ďFlesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable.Ē† Apparently the physiological anatomical design of our bodies that now is centered around blood, because blood is the key transport mechanism in the body, that that transport system is not functioning, is not needed in the resurrection body, because the resurrection body is designed for eternity.† It never wears out.† You canít sell a life insurance policy on this thing.† Youíd go bankrupt paying the premiums because youíd just pay them forever because youíre never going to die.† The resurrection body is undamagable.† Thatís why salvation, our choice, whether weíre going to receive Christ or reject Christ, that choice has to be done before the resurrection body is received because once the resurrection body has been received, youíre locked into it.† A person who participates in the second resurrection that goes to the Lake of Fire is locked into a body that can never be destroyed.† Thatís why anybody can feel forever and ever.† Thatís the horror of it. In the positive sense, the people who are regenerated receive resurrection bodies and they do not participate in the second death.† They are to be in the presence of the Lord forever and ever. And they canít destroy their body either.† The resurrection body does not have blood in it.† Therefore, the resurrection body cannot be used to atone for sin either.† It canít be destroyed and it is not a tool for atonement.
Luke 24:36 is one of the few pieces of data that we have on the resurrection body.† [Blank spot] [ďAnd while they were telling these things, He Himself stood in their midst.Ē† Itís been a while since I studied this in the Greek, but I remember when I translated this years and years ago, it startled me to see the language here.† The language reads as though the disciples are there talking and all of a sudden, Jesus stands there as though heís been standing there all the time and they suddenly saw Him.† Itís real kind of sneaky and spooky.† It doesnít say He, Himself, came.† It says they saw Him as they were standing there, and they were startled and they were frightened and thought they were seeing a spirit [37, ďBut they were startled and frightened and thought that they were seeing a spirit.Ē]† Now watch this because this is a passage central to the fact of the resurrection body because their first image is that theyíre seeing a ghost. Verse 38, ďAnd He said to them, Why are you troubled, and why do doubts arise in your hearts?Ē
Verse 39 is the key, ďSee My hands and My feet that it is I, Myself; touch me and see, for a spirit does not have flesh and bones as you see that I have.Ē† So thereís the bones and flesh.† There is flesh in the resurrection body.† It looks somewhat like our flesh.† I mean, they thought it did. But whatever it is, it is not blood soaked flesh.† Itís some strange material that we know nothing of, apparently, it goes through doors, it can disappear, it can eat.† Jesus ate in his resurrection body.† It wouldnít be heaven if people couldnít eat.† Thereís a eating of the resurrection body, apparently, though, not because it has to, not because it has to be sustained.† The interesting thing is there are bones in it, verse 39.† You can go on skateboards and not break ankles in the resurrection body.† The resurrection body is totally different and Jesus Christ could not give atonement in the resurrection body.† He had to share a body like ours.† He had to partake of a mortal body like ours in order to pay the price for sin.
We want to look at what happened and we want to look at three vocabulary words for the atonement, each playing a role.† Turn to page 57 in the notes.† Each of these three terms have a particular kind of image, so what Iím trying to do is give you the imagery to associate with these three words.† These are three vocabulary words that talk about salvation.† Obviously, you could spend years on each one of these: redemption, propitiation, and reconciliation.† The thing to remember about these is that they all focus on the same thing, but from a different angle.† Youíll see these words again and again.† The first word, redemption.† We use that word in the English language just like it was used in Hebrew and Greek, when you redeem something.† We use that economically.† Immediately the word, redeem, has in the background an economic picture.† The picture, the book of Ruth in the Old Testament is a good example of it, and I give you that in the notes, where a person who is in bondage, in debt, must be redeemed.† Thatís the image.† The image, because itís and economic image, refers to going from in debt to positive assets.† There≠fore, it means that somebody has given; somebody has given something of value to change a negative number into a positive number.† Itís not just going from minus one to zero, itís going from minus one to plus one.† Just like justification.† What do we say?
If itís an economic term and God has designed the universe around the gospel, then it follows that being in debt or having this awful thing where creditors are calling you, your check bounced or something like that, the feeling that goes along with that, that actually is an analog to real spiritual debt.† The creditors in this case are Godís righteous demands.† Theyíre saying youíre supposed to be this way, youíre supposed to be that way, etc.† Come on, I canít, I canít make the payment this month.† That feeling of being in debt and being hounded by creditors is almost a one to one analog to the feeling of needing to be redeemed.† When you have the Chapter 13 syndrome, thatís the feeling that God wants us to remember is to be associated with our spiritual state, that, we can declare bankruptcy in our human society, but it doesnít do any good to declare bankruptcy in the spiritual realm because He already tells us weíre bankrupt.† Big deal!† The creditors donít stop coming to the door in this case.† The righteousness and holy standards of God keep on coming and thereís no way to stop them.† Itís just constant harassment.† In an unredeemed state our consciences tell us that weíre unredeemed, that we donít measure up.† How do most people cope with this?† How do you cope with somebody who keeps calling you on the phone and annoying you?† Disconnect the doggone thing.† Cut the wire.† What answers to the phone?† Conscience!
What is the typical pagan response to a conscience that keeps telling you ďyou donít live up, you donít live up to the standard, you donít live up to the standardĒ?† Shut up!† Drown it with alcohol, go out on drugs.† Thatís where the dynamic is in all this stuff.† Itís not just somebody has low blood sugar.† Itís because deep down thereís a problem here and I donít want to listen to the thing.† Itís like somebody has a break light or warning light on the dash panel. ďIím going to solve the problem, Iíll take a hammer and knock it out and five miles down the road youíll be buying a new engine.† Thatís the problem with God.† You donít solve the problem by destroying or nullifying or putting the conscience to sleep with some sort of gimmick.† The redemption, then, this is hard, itís painful.† God causes us to have this pain in our temporal lifetime so we understand a little bit about the spiritual reality that goes along with it.† Thatís the connotation of the word, ďredeem.Ē† I give you some verses there where you can see that played out in the New Testament.
The second word is a little more difficult to understand.† Itís ďpropitiation.Ē† Propitiation is probably closest to what happened in the Passover.† The word ďpropitiateĒ means to satisfy somebody who needs the propitiation.† In this case itís to satisfy Godís holiness.† In redemption the picture was Iíve got to have a certain amount of assets to qualify.† In this case I have to meet a personís character, Godís holiness in this case.† I have to feel accepted to this.† Whatís the human analog in everyday life?† Just as thereís an awful experience in life of being in debt and being hounded by debtors, so is there an experience that answers to this in our everyday life.† We all know it because weíve all been hurt.† Weíve all been subject to it, and thatís when you feel rejected by somebody.† You feel that somebody can look you right in the eye and say hello, and thereís a door ten feet thick between them and you, and you know, you get the message; youíre locked out of their life.† It can be a hostile environment.† It can be a friendly environment, but you know, the signals are all there. That Iím living my life, baby, and youíre not part of it and Iíll make sure of thatóyouíre excluded.† Weíve all had that feeling.†
Weíve all felt excluded or kicked out or neglected by somebody.† Thatís the analog in human experience to the spiritual side that we are not accepted, apart from Jesus Chris, to God.† Heís not interested in the clothes we wear.† Heís not interested in all the little things and the gimmicks that we try to put on to satisfy Him. Heís not interested! Heís not even interested in good things we do to be accepted by Him.† We donít come to God bribing Him to accept us with our wonderful good deeds.† In this case, itís like this, in the redemption side of the house, Iím in debt and in this case I canít pull the phone out of the wall unless I break my conscience, but Iím constantly hounded, constantly hounded, somebody give me money.† I donít have it, Iíve got to get out of debt and Iíve got to be given the cash to get to that asset level.
In propitiation, if Iím being excluded by somebody, somebody has kicked me out of their life, somebody has rejected me, then the initiative has got to come from them.† What can I do?† The doorís shut, the lock is on the other side and I donít have the key to it.† They do.† If I am going to satisfy, I have got to be accepted to God, and in this case God is not satisfied with me.† Heís not satisfied with anybody in Egypt in the middle of the Exodus until they did something, until they put blood on the door and then He was satisfied.† It was one, concentrated, focused effort at the one way of salvation.† It wasnít two ways. There werenít two and half different versions of the ark.† There werenít three or four ways to be saved from the angel of death in the Exodus.† Thereís only one ark and thereís only way to be saved in the Exodus.† This is what offends people so about Christianity. Christianity would be perfectly accepted if we could walk in and say, gee, would you add this religious faith to the 108 that you already have, weíll have a museum of religious faiths and weíll all eat in the cafeteria.† You pick yours, Iíll pick mine and weíre one big happy family while we eat together.† Unfortunately, in the Christian gospel, we come walking in and say, oh the foodís rotten and Iím not interested in eating in this cafeteria, its pukey.† Therefore, thereís only one Bread of Life and that is Jesus Christ and thatís the only one Iím interested in.† If you donít have it, no deal.† That comes off as arrogant to people.†
The problem is that itís arrogant only if you think you can qualify before God some other way.† See the point?† Itís not that we are arrogant.† Itís not that weíre trying to be obnoxious to somebody.† Itís just to say thatís the way God is.† You want to walk into his presence without the blood of Jesus, you try it, Iím not interested because itís pretty high voltage there and Iím not going to play that game.† You can if you want to.† Thatís more the spirit of the idea of propitiation; that God is going to be propitiated by His own atonement.† His divine atonement alone propitiates his holiness.†
There used to be a hymn that was sung in evangelical circles, something about whether Iím satisfied with Jesus or something.† That hymn is pretty stupid, thatís a stupid lyric in there.† Itís not whether Iím satisfied with Jesus.† Itís whether God, the Father, is satisfied with God, the Son.† Thatís the issue.† If God, the Father, is not satisfied with the atonement, weíve got problems, big ones.† The focus needs to be less on what weíre satisfied with and more on what Godís satisfied with in propitiation.
The third and last term is ďreconciliation.Ē† Thatís pretty familiar.† Reconciliation has in the background a relationship, not so much as propitiation, but a relationship thatís been badly fractured.† In fact, it describes hostility.† The classic reference for this is Rom. 5:10.† We all know the verse.† Hereís a way the apostle, Paul, took this third word to describe salvation.† In that whole section of Romans 5 he expands on that word.† The idea of reconciliation is more a peacemaking and the issue is that itís the end of war.† In propitiation I feel excluded from somebody in sort of a passive sense, in reconciliation Iíve been at war with the person, and now we need to come and have a peace treaty.† Look at the nouns, just the nouns, in Rom. 5:10, ďFor if while were enemiesĒ While we were what?† While we were ďenemies.Ē† Now the verb, ďwe were reconciled to God through the death of His Son, much more, having been reconciled,Ē past tense ďwe shall be saved by his life,Ē talking about the Christian life.†
So the reconciliation occurs at the point the person trusts in the Lord Jesus Christ for their salvation.† This is when that atonement is applied.† Just as the doors in the Passover, blood, blood, blood, angel of death passes by, Iím no longer considered an enemy.† But the angel of the Lord, as he went over the houses of the Egyptians and there was no blood on the door, he attacked them, he destroyed them, he crushed them, he was at war with them because they were at war with him.† On the Jewish homes with blood, there had been reconciliation and peace.† Again, not because of who and what they were, but because they trusted and received the one way of salvation.†
Weíd like to conclude this section of the Exodus if youíll turn to those wonderful verses of praise.† Turn to Exodus 15.† Handel is famous for Messiah, but he also wrote another piece; if you can ever got a hold of this, itís well worth it.† Handel wrote a piece called Israel and Egypt.† In that piece is Handelís interpretation of Exodus 15, musically.† What he did, he has a choir and he has a soloist, a male soloist and he read through Exodus 15.† Evidently his eyes came down to verse 20 because in verse 20, what happens is that Moses, notice verse 1, ďthe sons of Israel,Ē there the men are singing and then you come down to verse 20 ďAnd Miriam the prophetess, Aaronís sister, took the timbrel in her hand, and all the women went out after her with timbrels and with dancing.  And Miriam answered them...Ē† The word ďanswerĒ there is to answer antiphonally back to the men.† The men were singing the text and then the women, now notice in verse 21 the beginning of what the women started to sing, ďSing unto the LORD for He is exalted, The horse and his rider He has hurled into the sea.Ē†
In the Hebrew, when you have a passage like that, what will often happen, they donít want to write the whole passage out, they just take the first verse.† So it appears, and Handel I think was right, that the women, if you compare verse 21 to verse 1, the last part, the men, when they start singing ďI will sing to the LORD, for He is highly exalted; The horse and its rider He has hurled into the sea.Ē† Then the women respond ďSing unto the LORD for he is highly exalted, the horse and his rider as he hurled into the sea.Ē† Itís a wonderful antiphonal back and forth between the male and the female as Handel builds it.† Itís well worth it if you can hear it.†
The other reason I like this song is because in the days of Handel, theology was taken so seriously that the music had majesty to it.† If you look at these verses, this is pretty fierce stuff, isnít it.† I mean, think of what theyíre saying.† ďI will sing to the LORD for He is exalted.† The horse and his rider, heís thrown into the sea.Ē† Isnít that pretty brutal?† We have churches today that want to eliminate ďOnward Christian SoldiersĒ from the hymnal like thereís no war going on. Oh, thatís violent!† Of course itís violent; we live in a violent world.† What world are you living in? But this is righteous violence.† When Jesus comes back and His garments are coated with blood, where do you suppose he gets the blood?† He didnít prick his finger on his razor. †That is an assault that He is making on planet earth.† Thereís violence in that.† Itís not that we worship violence and such, thatís just part of our American character to be violent, but this is righteous violence.† Thereís a proper time and place for it.
Look at the text as it goes on. Exodus 15:3, ďThe LORD is a warrior; the LORD is His name.  Pharaohís chariots and his army He has cast into the sea; and the choicest of his officers are drowned in the Red Sea.†  The deeps covered them; They went down to the depths like a stone.†  Thy right hand, O LORD, is majestic in power, Thy right hand, O LORD, shatters the enemy.†  And in the greatness of Thine excellence Thou dost overthrow those who rise up against Thee,  And at the blast of Thy† nostrils the waters were piled up The flowing waters stood up like a heap, The deeps were congealed in the heart of the sea.  The enemy said ĎI will pursue, I will overtake, I will divide the spoils.íĒ†
Handel has a neat interpretation of this musically when he gets to this point,  ďThou dost blow with Thy wind, the sea covered them.† They sank like lead in the mighty waters.Ē† Then thereís this refrain and this is the magnificent praise of the Old Testament.  ďWho is like thee among the gods, O LORD?† Who is like Thee, majestic and holiness, awesome in praises, working wonders?Ē† Do you see the emotional power of this?† You can imagine what somebody skilled in music can do with this.† This is a ripper.† When you put this with good music, now weíre talking about lyrics that really mean something, that have depth and motive and power to them.† Why is it that they have power?
Letís conclude with this.† Why is it thereís something so mighty and powerful about this?† Itís because it was a real act that happened in the real universe, that happened to thousands of people in an overtly miraculous way.† So miraculous, so unique that only the God of the Scripture could have pulled it off.† To the believerís heart, thatís comforting; I need to know that the God who saves me can smash all comers.† I need to know that for my own benefit when I get high and might and lifted up.† I need to know that my God can crush me too.† But in all of that thereís a freedom that grows because suddenly now youíre protected.† Look who is on your side, the God who does this.† Thatís something to get excited about.† Thatís why thereís a whole hymn here dedicated to praise of God.† This, by the way, Exodus 15 is one of the first psalms in the Bible.† Itís not in the Book of Psalms, but this is a classic psalm structure.† It was typical of how the Jews sang, and they praised and they worshipped this way.
Question asked: something about ...debate earlier when you were talking about ? just kind of walked away from it.† Something about the other option is where you change the standard.
Clough replies: Thatís a good point, is that thereís two ways of handling the conscience.† Thereís pull the plug on the phone, but also redefine it, redefine standards.† Of all people, I was intrigued to see...it was in either New Republic or American Spectator, I read neither of them, but I saw the quote.† Daniel Moynihan had an interesting article which he titled ďDefining Deviancy Down.Ē† That was the title of the article.† His whole point was what we do in society is we define deviancy down by either officially, such as for example courts, perhaps now recognizing homosexual marriages as marriage.† Thatís one way you officially do it.† Or you can unofficially do it by careful use of vocabulary.† ďAlternate lifestyles.Ē† What about fornication?† Iíve often said that what youíre really doing in a lot of the sex education courses by stressing plumbing rather than character is ultimately youíre trying to make the world safe for fornication. †Why donít we just s, hey, we want to fornicate and we want to do it efficiently and safely, this is fornication 101.† We donít want to do that because if we label the course that way then that brings the conscience into action and we donít like that word.† That word isnít a nice word to use.† Itís a case where you can pull the plug on the conscience in many ways, but defining deviancy down like Senator Moynihan said, thatís a great one.
Question asked, something about language and changing the words: Clough replies: Language gets slaughtered in an environment that canít respect truth.† Itís interesting to watch.† You start out as little children name calling.† Thatís the first gimmick that we use to destroy language, by slandering character through the use of language.† We have that little nursery rhyme ďSticks and stones will break my bones, but names will never hurt me.Ē† Thatís not true, names will cut far deeper than any stone.† Language distortion begins very early on, but it gets more sophisticated as you get to be an adult.† What weíre seeing is...† see, in our country we have a little problem because we had such a residue of Christian influence that when the paganism tries to take over, it has to do it through this convoluted method of redefining this, and we redefine that and we label that good and evil, you know.† We go through a little labeling game.† Whereas, if you were in France or, say, a country further on advanced, they donít quite resort to all this stuff.† They just say what they want to say and thatís it.† In a way it has more integrity in the language than the language games that are being played.† A lot of it is just simple language games.† It ties back to the same thing that we want to see in this framework series, that everything we touch, whether itís language, money, the physical universe out there, whatever it is itís locked in to the plan of God in some way shape or form.† You will sooner or later get to this piece if you start here, youíll wind up over here through the word of God.† It always is that way.†
The Exodus is just another case. Weíve finished with that event, now weíre going to go on to the law and the giving of the law.† Now, weíre going to move into a whole new area where people have the idea that, for example, law starts out with the mind of man.† Iím sure in history coursesÖ remember back when they start teaching history in the early chapters they would say how did governments get started?, and they usually give you some sort of a social contract idea that all men got together and they decided to relinquish this right and that right to get along.† Thatís bologna.† Government came with what?† We know how government got started.† It came right after Noah and the flood.† God gave man the right to take life.† Then we have people that donít believe in capitol punishment.† If you donít believe in capitol punishment, then what, in effect you are, is youíve destroyed the center of the whole institution of civil government.† That is the authority of central government.† It doesnít have any other authority.† It doesnít have the authority to have kids.† It doesnít have the authority to raise children.† It doesnít have the authority to assume responsibility, but it does have authority to take life.† Thatís the one thing that we studiously bow away from.† See how itís so interesting and convoluted our society has become.†
When you get into law, the issue there is that we have traditionally in government three branches.† We all learn this in sixth and seventh grade, well, we believe about the executive and the legislative and the judicial.† Well, if you look at the Mosaic Law and think about it for a minute, what branches of government do you observe in Israel.† You observe elders and Moses.† That would be kind of like the executives, so youíve got a little executive branch there.† What else do you observe?† You observe in the Mosaic Law laws of evidence, court and judicial proceedings.† So, youíve got the judicial branch.† But whereís the legislature?† Whereís Congress?† Whereís the upper and the lower house?† Missing.† Why?† Because the law was given by God.†
What does that tell you about the three branches of government, then?† Which is the most crucial because itís defining the faith of the society?† Itís the lawmaker.† It is the lawmaker, not the law enforcer because thatís subservient to the lawmaker.† The function of generating law is a sacred function that defines the absolute values of a society.† Thatís how important lawmaking is.† And when you have fallen man making law, youíve got a problem.† Itís not accidental that in our country it was the Declaration of Independence that was the most Christian document, far more Christian than the Constitution, by the way.† What phrase is there in the Declaration that roots our whole faith nationally to God?† ďWe are endowed by our Creator with certain inalienable rights.Ē† You see that language?† Very carefully polished by men who knew what they wanted to write and they spent hours thinking, whatís the right word for this?† Inalienable rights.†
I never will forget in Bel Air High School when one of my sons was in a social studies course there, coming home with a quiz that he had been given and the social studies teacher was intriguing.† He was a very nice guy, we had meet debates.† He was a Unitarian atheist, but he was really a nice teacher.† Jonathan would go to class and he would have a discussion, he just couldnít stand it that this guy was getting ďAísĒ in his course and he was one of those Bible-bleeding fundyís.† This teacher undertook for his personal sense of destiny and mission to try to convert my boy to real life, you know, youíve got to give up that kind of thing kid, youíre going to college in a year or two.† I mean, come on.† So, heíd come home and weíd have a discussion about what the teacher said and Jonathan would go back and have another discussion with so and so.† Heíd come back the next week and weíd go through this again.† It was great because Jonathan really learned how to handle himself because he was in the middle of this crossfire.†
He came home one day with this quiz and it was to identify different passages out of the Constitution and Declaration of Independence.† One was ďMan is endowed...with certain inalienable rights.Ē† I thought how intriguing that the dots were there because the issue of an inalienable right is where did it get itís inalienableness?† What does the word inalienable mean?† It means that that right canít be taken away.† Well, who says?† If Iím the lawmaker, of course I can take a right away, right?† Donít we define rights in laws?† Therefore, the lawmaker can take rights away or he can give them.† But isnít it perceptive that the Christian influence was so strong when the Constitution was written, you can imagine as Englishmen they had gone through this mess with Parliament, they had gone through the mess with King George.† George and the Parliament had messed around with the law for the colonies and they were sick of this stuff.†
So they wanted to get back to the issue that neither King nor Parliament is going to change this so we say that all men, not some men, and you can argue well, therefore why did they have slaves, and so forth and that was blindness on their part, but all men are endowed by their creator with certain inalienable rights.† Itís a magnificent statement and in six or seven words you have the whole Biblical view here of law.† That all human law can do or ought to be able to do is to reflect and codify these rights that God has given, and no other.† It doesnít make rights and it canít take rights.† Watch the language of your newspaper today.† We get a group thatís going to demonstrate, they want their right, their right comes out.† Then the courts have got to think this thing through.† So, what has happened is that the courts have become legal institutions.†
One of the things that you want to understand about the law as we approach it, and this is a very important lesson, probably one of the most important political debates that we have had in the last twenty years happened before the senate hearings for a Supreme Court Justice.† That manís name was Robert Bork.† Robert Bork was nominated by Reagan to be a Supreme Court Justice.† Bork came before the Senate Judiciary Committee and the Judiciary Committee at the time was chaired by the Delaware guy, Biden.† Iíll never forget this.† Joe Biden and Teddy Kennedy on the Senate Judiciary Committee were going after Bork.† What was ironic about this is Bork was a professor of law and here Teddy graduated with a ďCĒ average from Harvard Law School.† He was the one who was telling this professor all about the nature of law.† Kennedy and Biden were furious at Bork.† The newspapers treated this guy like he had horns.†
Very few people understood the debate.† Iím not saying that Bork is a Christian and Iím not arguing that we agree 100% with his legal things.† But what Bork was standing for was a very important principle that applies to our Bibles.† Thereís a parallel between law and theology in that both rely on interpretation of literature.† The law relies upon interpretation of a set of codified law and theology depends on the interpretation of this book.† The rules of interpretation are critical in both cases.† There is a parallel actually, between theology, law and literature.† Those three fields are very closely interlocked.† What Bork was arguing for, and they smelled it, Biden and Kennedy saw it and it was so neat because theyíre smart men and they knew what Bork was up to.†
Hereís Borkís position.† Bork came and volunteered to be on the Supreme Court and if he were to be on the Supreme Court, he would start what he called the doctrine of strict interpretation.† The doctrine of strict interpretation says that the Supreme Court cannot pass judgment on any case that is not strictly addressed in the original Constitution and its amendments.† What terrified Kennedy and Biden was that all major judiciary decisions of the past thirty or forty years have been based on sociology, not on the Constitution, including the Civil Rights Act of 1964.† Here you have the spectacle of a Reagan nominee coming before the Senate Judiciary Committee, getting possibly on the Supreme Court, and have this man who is very influential as a professor of law arguing to the other justices, hey guys, you canít read that in there and itís not in there and if itís not in there, we canít decide it.† If somebody wants to write the law, thatís Congressí prerogative, not the courtís.† I as a judge cannot go beyond the written law, period.† I may not like that.† I may have to let people off, but I will not pass judgment on laws that I donít have.†
Thatís called the strict interpretation position and thatís analogous in law to what we fundamen≠talists are doing in the Bible.† We are the strict interpretation people in the Bible.† The liberal clergymen who hits grease when he does this, Iíve often said that what we need is the first liberal edition of the Bible made of rubber and you can stretch it any way you want.† That is the liberal theologian.† But then you come to the liberal judge.† What is he doing?† Heís doing exactly the same thing to the law.† All of a sudden weíre inventing rights that arenít even in the law.† The argument of Bork was, Bork was not saying, by the way, in his defense, he was not saying Iím going to do away with civil rights.† He was just as much recognizingÖ, he just said thereís a proper way of doing this, folks, and we didnít do it right.† If you want the civil rights, you pass an amendment to clarify it in the Constitution.† Well, nobody wanted to resurrect the Constitutional conventions and go through that.† Thatís too inefficient. Borkís argument was that itís a lot more inefficient to allow the law to be interpreted the way you guyís are interpreting it because you wound up finally, as liberal theology has, this book physically sits there but itís useless because nobody pays any attention to it.† Nobody cares whatís written into it and weíre not interested in interpreting it.† Isnít that whatís happened to the law?†
As we head now into the next week as we go into the Mosaic Law weíre heading into a very contemporary issue.† What is law all about?† Youíre going to find that we are in as much conflict with the society around us in this area as we were in Genesis with the biologists, as we were with the flood and the geologists.† Now weíre going to be at logger heads with all the lawyers and the judges.† Thatís the political thing we were talking about and thatís where the Scriptures are going.† Not that the gospel is a political gospel, Iím not saying that.† Weíre simply saying that this book has a total claim on our lives.† It speaks to every area of life and you cannot teach the word of God as though itís some just sort of little religious thing over here.† Now thatís true, we want to focus on the gospel, but if we disregard things like the nature of law, things like origins and these other things that people think are peripheral, you know what you wind up doing?† You wind up changing the gospel because now God isnít God any more.† Heís just a religious figurehead.† Jesus really isnít the atoning Jesus Christ for sin because he really is only a Jewish carpenter.† So you change meanings if you donít buy the whole thing, you change the vocabulary; if you change the vocabulary, you change the thought.
As we proceed, if you read Exodus 19 and 20, two chapters, just read it.† If youíre really fascinated by law and youíd like to kind of get a running start on it, a parallel to Exodus 19 and 20, if you want to read more, is Deuteronomy 4 through 9.† Thatís another parallel passage and you might want to look at that.† Pay particular attention, as you read, to what the people saw on Mt. Sinai. Watch the text.† Watch what Moses does.† Then watch what the people do.† They get down to this and they get spooked out.† They come to Mt. Sinai and they see this fire and the smoke and thereís a reaction.† The question is, why did they react that way.† What was going on in their hearts?† Itíll be interesting to study.† Thatís what weíre going to do next week.