Sa. No, I, I've got it. And good evening, good morning, good day, Happy sunshine to everyone today. Welcome. Glad that you all are here and glad that you all on camera are here. And for. Excuse me, for those who will join us on archives, glad you're here too. Later on and we start. We're starting a new non series series. How's that? A little bit of this and a little bit of that is going to be exactly that. A little bit of this and a little bit of that. It's going to change each week and we it. It will be somewhat random. I'm not exactly sure how long we're going to go. I've got a book of the Bible and mind out here in a few weeks but we'll see here. So we're going to do this. You know, one of the reasons I gave it a name and say, well why don't you just not have a series if it's not a series but it's easier to find on a playlist on YouTube if you, if I can remember. Oh, it was in that non series series. So here we are with a little bit of this and a little bit of that. And let me give a little bit of announcement first of all and that is that for two Sundays will be off next week and the one after that and we will have our worship service. Pastor Jeff up in Trinidad will be here and preaching. I appreciate him doing that. Always does a good job. And that will be broadcast also at the 10:45 hour. We'll have. But we will not have the 9:45 hour for two weeks. Which means I need to go extra long today just to give you your money's worth. Right? But anyway, let me lead us in in prayer. Heavenly Father, we're grateful once again that we're able together for this place in which together for the technology we have in which to spread this to others far and wide. We're grateful for as well. And just ask that you give us some insight today and that we use that well in Jesus name, amen. So I want to talk today about the dispensation and when it ends it's a little bit of a long outline as you not that is because normally I write a book going along with these but I'm not writing a book on that. So when I write a book I give you the abbreviated chapter of the book. Now you just get the whole thing right here and you can, you can even save these and you'll be able to put them together and have your own book. How's that? And we'll put these outlines together for you so you can get that. But we've been talking in our. In our worship service hour, and we're going to finish that today on dispensation decoded and looking at the various dispensations. I want to consider our dispensation right here, the dispensation of the age of grace, and ask the question, when is it going to end? I am going to venture out on timing today. How's that? That sounds like heresy, doesn't it? Now, in the simplest sense, it ends when the rapture comes. And there's. It wouldn't be a bad thing just to say, okay, it ends when the rapture comes. When I get swooped out of here, it's over. This dispensation is over. And we move into the time of the opening of the seals. But are there any clues at all in the Bible as to when this dispensation ends? I had a question come in several weeks ago on Ask the Theologian. That caused me to start thinking about this just a little bit. And the question was In Romans, chapter 11, verse 1 through 11. Let's see. Here we go. Let me just go ahead and bring up that passage of Scripture. And that is a passage 9, 10, and 11, a passage which typically deals very much with the nation of Israel. And they're being blinded, going into a period of blindness. And now, of course, we have the time of. Of the dispensation of grace during their blindness. Now, could there be a little clue in there as to when this dispensation ends? I think that maybe there will be. As a matter of fact, let me just. I'm going to jump ahead just a little bit. In Romans, chapter 11, down to verse 22, it says, Behold, therefore, the goodness and severity of God on them which fell severity, but toward thee goodness, if thou continue in his goodness, otherwise thou also shalt be, shall be cut off. Okay, that idea there. Somebody was cut off. You can be cut off, too. I think we can probably take dispensationally and say, yeah, there is a clue about what happens. Not a calendar clue, but a sociological clue, if you will, about what happened. So with that, let's back up in Romans chapter 11 and look through the shift that we have in what takes place there. So Paul says. I say, then hath God, excuse me, cast away his people? The word cast away there, it's on the bottom of the first page. Apothesis. Apothesis. And it is a word that is not an annihilation word. It is a word that gives us the idea of, okay, being set aside for a time. Hath God annihilated his people? No, God forbid. I am also an Israelite of the seed of Abraham of the tribe of Benjamin. You know, he says, I'm here and I'm. I'm with God. God hath not cast away his people, which he foreknew. That, by the way, is awfully helpful if you are interested in predestination is it is his people Israel, which he foreknew. Wot ye not, don't you know that is, Wot ye not what the Scripture saith in Elias Elijah, how he maketh intercession to God against Israel, saying. And it goes on back giving that illustration and, and we pick up in verse five, even so, then at this present time also there is a remnant according to the election of grace. And if by grace it is no more of works, this is the age that we're in right now. No more of works. Otherwise grace is no more grace. But it be. If it be of works, then it is no more grace. Otherwise work is no more works. That poetic, but simple. It's a little blunt, you know, if you're, if you're working, you're working. If it's not. If you're not working, you're not working. What then? Israel hath not obtained that which he seeketh, but the election hath obtained it. And it goes into again some, some, some issues that are taking place with Israel. And then back in verse 10, here still a quote. Let their eyes be darkened that they may not see and bow down and back away. I say then, Paul says, I say then have they stumbled that they should fall? God forbid. But rather through their fall salvation has come to the Gentiles for to provoke them to the jealousy. Now I want to talk about the beginning of the dispensation right here. Through their fall, salvation is come to the Gentiles. We know that God was working with Israel. We know for a matter of fact In Ephesians, chapter 2, verse 12, I believe it is that if you were not part of Israel, you were outside of the covenants and the commonwealth of God, you were without God and without hope. God's complete work during the dispensation of the law was to Israel. But now Israel has fallen or diminished or gone into a blindness. And God has set them aside not forever, but set them aside for a time. And through their fall, salvation is come unto the Gentiles, okay? That's how our dispensation started. God was working with Jews. But then he said, you need some punishment. I'm not going to work directly with you. I'm even going to provoke you to jealousy because I, the God of Israel, am going to turn my back on Israel and I am going to deal with the Gentiles, the nations, the non Jews, the uncircumcised, whatever you want to call them here. So through their fall, salvation has come. That's the beginning of the dispensation. It has it again in verse 12. If the fall of them be the riches of the world, that says same thing. Let me back up there. There we go. That those two things say the same thing. Through their fall is come salvation. The fall of them be the riches of the world. So again, Israel set aside what a bounty that was for us. Because God said, I'm going to deal with the nations, the Gentiles. He didn't have to do that, obviously. He could have just punished Israel and brought the world to an end and said, I'm done altogether. But he said, I'm going to give Israel another chance later in another day. Now I'm going to work with the Gentiles. And so the fall of them is the riches of the world. And then he says that a third time in just a little bit different way, the diminishing of them, the riches of the Gentiles. So fall of them, riches of the world, diminishing of them the riches of the Gentiles. Or even to back up through their fall, salvation has come to the Gentiles. He says it three times, just in case you didn't catch it. They fell, we rose, they lost it, we got it. They became impoverished, we became impossible, enriched. They perhaps you could even say, came into a blindness. We came into a sight. We the nations. God has brought us in to this point, but that's all the beginning. Now it does say how much more their fullness that gives us a hint this is going to go away, this is going to change. Things are going to be a little bit different as it, as it goes along. So God has been working for as much as I speak to you Gentiles, and as much as I am the apostle of the Gentiles. So here it is. You know, God's now working with us. He's called me, I'm the apostle of the Gentiles. He even says, I magnify mine office. Now that would, that would be arrogant outside of the context. You know, my, my office is better than your office. My, my job, my role my a charge is better than yours. But here, that's what he's saying. I magnify mine office because he's saying this age of the other apostles that's now being closed off. He used the word diminishing earlier. It's not just a straight cut, it's diminishing and my office is expanding or being magnified. And he gives some of the reasons there. Then in verse 15, if the casting away of them be the reconciling of the world, this is. What about the fourth time that he has brought up this, this comparison? Their fall, our rise, their casting, our reconciling. He brings this up again, just over and over again. And it gives us this idea that, okay, something has happened to the Israelites and it is something that is temporary. It's going to change. There was a casting away, but there also will be a receiving of them bringing Israel back in. Now let's, let's continue to read. He gives an illustration about the firstfruits, but I want to go to verse 17 for a second illustration. He gives a very well known illustration, verse 17. If some of the branches be broken off, and thou being a wild olive tree, wert graft in among them, and with them partakest of the root and fatness of the olive tree, boast not against the branches. But if thou boast, thou bearest not the root, but the root thee thou will say, then the branches were broken off, that I might be grafted in. Well, because of unbelief, they were broken off. And thou standest by faith, be not high minded, but fear. For if God spared not the natural branches, take heed, lest he spare, spare not thee also. Now that starts again in verse 17 and it is that famous passage about the Gentiles being. I never know if I want to go with the King James or the American speech here, but since Donald Trump is president, we'll go American. Grafted. We have been grafted in the old, older English way was to both spell it and and say it. Graft in. Almost every time I do this, I have a session on grafted in. I typically when I quote the King James, I don't change the King James spelling. We'll just leave it there. Grafton. And almost every time someone will say it's spelled wrong, you spelled it wrong. I said, no, I didn't. I copied it. Look at it. So they spelled it wrong. How's that? I don't know how we have some British audience. You all tell me if you spell it still graft Today and say it like that, but we would say grafted and spell it just a little bit different. But anyway, whatever it, whatever it may be, this famous passage about the olive tree and the native branches, the natural branches being cut off and wild branches being grafted in. Now, obviously, I guess first of all, obviously, I would say Paul knew his botany, he understand how, how this would work, and he's giving it as an illustration. I don't think we should read too much into the olive tree issue. I think he could have used an apple tree, a plum tree, whatever. Obviously there's a lot of olives in, in his part of the world. And so it was natural to use the olive tree. I wouldn't put symbolism into the olive tree. There are a lot of ministries, you know, olive tree ministries and whatnot, that have something to do with Israel typically. And they usually, you know, will tell you the olive tree is representative of Israel. And the reason they know that is because they wrote it in their own brochure is made up. There's, there's nothing really in the Bible that tells us the olive tree is representative of Israel. We've done that in our modern society. And, and, and that's fine. I guess we just need to realize it's not, I, I think here, it's just, it just happens to be the kind of tree he picked. So I wouldn't read anything into that. But here are some of the branches that are broken off. Now, some of the branches is obviously that generation of Israel is being cut off and thou. He's speaking here to gentiles, the nations speaking in the individual. But I think it's a rhetorical device to drive it home. It's a, it's a national message. So thou, being a wild olive tree, wert graft in among them. Okay, you, you, you're of the same sort. I think John probably knows this more than I do, that you, you ha. The two trees grafted or one tree graft into a root has to have some degree of similarity. I don't think you can graft a rose bush into an apricot root, can you? They got to be pretty similar. That's what I thought. So, yeah, you can, you can take different kinds of fruit and graph them into. To the various root, I think, but, you know, you can't take lilies and graft them into roses. This doesn't work. So I think what we've got here in the natural and the wild is, hey, I'll put it this way. You guys are all humans. You're you're human trees. And therefore we can, we can put that together here where you can graft it in. Okay, you're, you're wild. That is, you are outside of the orchard, if you will. But now you come and you are brought in and you're graft in among them and, and with them partakest of the root and fatness of the olive tree. Now, a couple of things that we could, we could, we could misunderstand here. One is to apply this individually. That is to say, I was graft in and I am now part of the olive tree and in an individual sense. And, and this is often what is done in the Christian world. And you see, you know, bumper stickers graft in or you know, more probably more refrigerator magnets, grafted T shirts, you know, I'm grafted in. Usually they don't use the King James spelling and necklaces, all that kind of stuff on being grafted in. Now if we take this on an individual basis, I, Randy, was grafted in. The problem really becomes that here I was grafted in. But what, you know, I should be not high minded because if God spared not the natural branches, take heed lest he spare not thee. So if we take it as my salvation is me being grafted into Israel, all of a sudden there is a very real problem that I could lose this. He might cut me off. Take heed lest he spare not thee. So if you take it as individual salvation, you got that problem. I think if you take it even as God here in beginning in verse 15, he graft in, grafted in the body of Christ. Verse 17. Excuse me, the, the those that were graphed in, among them is the body of Christ. Now if you take that, you still end up with the same problem. Okay, the body of Christ could be cut off and it would be cut off because of works. Jump down to verse 22. Behold, therefore, again, the severity of goodness and severity toward the goodness. And if thou continue in his goodness, otherwise thou shalt also be cut off. Now we're going to deal with that verse later. But if we say, look, the body of Christ was grafted in. Well, if the body of Christ doesn't continue in good works, then it's going to be cut off. Well, that doesn't sound like by grace through faith, not of works, either on an individual level or on a body of Christ level. So who was it that was grafted in? It's amazing that it's right there in front of us and yet we always get it wrong. It's The Gentiles. The Gentiles were grafted in. That is God was saying in the previous dispensation, I am only dealing with Israel. I'm not dealing with everybody else. I am dealing with Israel. Outside. Sorry, there's the door. You can come in if you want to be part of the covenants and commonwealth. I'm not dealing with outside. Then he says, I'm setting this aside. And my purpose and plan now is going to involve these, the Gentiles. They are if the root, let's call the root, the purpose and plan of God. It was these natural branches that came out of the purpose and plan of God. But God cut them off, said, now we are going to graft in these wild olive trees over here. So the wild olive trees were not graft into Israel. Israel was set aside. The. I wasn't graft into the root, other than I happen to be a Gentile. The body of Christ wasn't grafted into the root. It was the Gentiles. That is the nations, the people. They were graft in, and they are the ones that may fall. And that is where we get this idea of, hey, is there something here that tells us about when this dispensation might end? So let me make sure I made that clear and hopefully not make it muddy. What all this says is, if I can make it in the simplest way. What all it says is, we had a dispensational change from Israel to the Gentiles. Now God is working with the Gentiles. That is the dispensational change. But this, this could even will end. So the Gentiles are now being grafted into God's work. It's. It's the same. This graft in is the same. He uses a different illustration, but it is the middle wall of partition being broken down. There once was, boom, a sign. I believe, by the way, that they found the sign at the temple. And there's, you know, when the temple was destroyed, those rocks all came down. But there's a number of places that signs, you know, they fortunately didn't use vinyl. They carved it into rock. And so you can find some of those. Or they have found some of those, and they're in museums, Israel Museum and whatnot. And I believe one of the signs that they've had, I heard this anyway, we should verify it. One of the ones they found is the one that says, I'll put it in my language, no Gentiles allowed beyond this point. Okay. The middle wall of partition beyond this point is for Jews only. Now God took that wall down and said, I'm going to deal with Gentiles. Gentiles are going to be in the sphere of my work. Okay, so we have a new dispensation. The branches were broken off and new branches have been graphed in. We went from one dispensation to another dispensation. Now this particular dispensation is going to end if God spared not the natural branches. Take heed, lest he spare not the. Also, not only is it going to end, but if I can highlight this, but it looks like there is something that can be done to delay our dispensation ending. I know sometimes, and I'm as guilty as anyone, we say things like, wouldn't today be a good day for the Rapture? You know, it'd be nice. We'll just be all be out of here and be done. But that's a little bit escapist. And to borrow from the possibly true Marie Antoinette quote saying to the rest of the world, let them eat cake. You know, I don't care anything about them, just get me out of here. So it's not perhaps the most Christlike that, you know, why is God delaying? Because he desires that no one would perish, but all should come to repentance. So our attitude maybe should be a little bit more, hey, not, how quickly can we get out of here? But is there anything that we can do to extend this generation so that even more people are offered salvation by grace through faith? So this take heed. Right there. Now I understand it's in italics. That means it wasn't in the original, but certainly the verbs used there in this and the spirit of this. All I think it very much fits is, and you have to put something in there. God spared not the natural branches, lest he also spare thee. I didn't read that right. But lest he also spare not thee, you have to put something in there to make it make sense. And I think that they have chosen. A good thing here is take heed. So Gentiles. He's not speaking to me personally, though I happen to be a Gentile, and so I have a vested interest. He's not saying body of Christ, take heed. He's not saying christians, take heed. He's saying, gentiles, take heed, lest he spare not thee also. Your day will come to an end, but you can take heed. Now we get into verse 22, where it talks about the trigger point. What is it that causes God to say, fine, I'll go back and deal with Jews again. I'm not dealing with the Gentiles anymore. I think the answer is in verse 22. So take heed. Okay? What if we don't behold, therefore, the goodness and severity. God on them which fell severity, but toward the goodness, if thou continue his goodness. I didn't highlight that very well, but there we go. If thou continue in his goodness, I'll just go with the whole thing. Otherwise thou shalt be cut off. Now this is the Gentiles. Gentiles, if you continue in his goodness, fine, I'll let it keep going. But if you do not continue in his goodness, you'll be cut off. I'll end this dispensation by pulling out through the Rapture those who are mine and leaving the rest and move on. By the way, the rest may be your neighbors. The rest may be some people in church with you, even perhaps the rest may be your friends and family members, people you love. And I am going to move on. And they will go unto a darkness, a delusion. So here's this trigger point. The trigger point is his goodness, Certainly not our goodness, but his goodness if you continue in his goodness. Now, the word goodness, there actually is not, not some deep mystical word. It's a simple word. We can, we can get it. I've given you several on the outline, several times in which that word is used. What there are there, it's all by Paul. I don't, I don't. I don't think this particular word is used by anyone else. So here is Paul. Ah, first of all, there on the notes, it reminded me. Aren't you glad? Well, I don't know. Maybe it'd be easier if he had said, you get God's goodness if you continue in the tithes, otherwise thou shalt be caught off, cut off. Okay, you know, when we quit tithing, boom, there it goes. Or as long as you evangelize body of Christ, otherwise you're going to be cut off. As long as you know, if it's to the individual, as long as you don't, don't smoke, don't chew, and don't grow with girls who do, then I'll continue. As long as you do this laundry list, I'll continue. Okay, none of that, but it's to the Gentiles and it says goodness. Now here's some of the times we have goodness. I'll not put them on the screen, but they're on the outline. Second Corinthians, chapter 6, verse 6, speaks of by pureness, by knowledge, by Long suffering by kindness. Kindness is the word there. Okay. So I think we could probably substitute continue in his. You know, it's put in there. You can question the assumption on it. Continue in kindness. Otherwise thou shalt be cut off or continue in his kindness. Galatians 5, 20, 22. Excuse me. The fruit of the Spirit is love, joy, peace, long suffering, gentleness, goodness, faith. Okay, we don't read a lot into there, trying to mysticize it or anything. We don't make his goodness to be, you know, walking in proper theological step. It's just goodness. Ephesians, chapter 5, verse 9. The fruit of the Spirit is in all goodness and righteousness and truth. Colossians 3:12. Put on, therefore, as the elect of God, holy and beloved, bowels of mercy. Kindness. There it is, his kindness again. Titus 3:4. But after that, the kindness and love of God and savior toward man appeared. So there it is, the kindness of God. It's to be good, it's to be kind. It's to, you know, I think when we think of it, it's simple decency continuing. That's. Goodness is simple decency. Now, you know, every now and then someone will do something that is, I don't know, heroic. And if someone does something that's heroic, you know, they run in the building, they rescue 15 children and two dogs. Then we don't just say, oh, that was good. That's good. This is beyond. This is heroic. This is not the heroic kind of word here. It is, can I put it this way? Simple acts of kindness. Be nice to people, be good to people. Have a. Have a. A good general disposition towards people. Philanthropy. I'll put philanthropy has kind of come to mean, you know, giving lots of money to the liberal university or something like this. But the word philanthropy is philoanthropos. It's just the love of man. So goodness is that kind of love of man. It is basic. Decency is goodness. I think that this verse is telling us, hey, Gentiles, when you quit basic decency, I'm done with you. I'll cut it off. I'll end the dispensation. When you quit goodness. When you. When you quit. Excuse me. Kindness, that is. It's all going to be done now with that, let's talk about Western civilization for just a moment. I think that Western civilization. Now, somebody might say, wait, wait, wait, this is Gentiles. That's Eastern civilization and Western civilization. And there certainly is the Eastern part of it. China, India, all of Asia. That which I'm not including here. But one of the reasons is that I think that Western civilization has carried the torch for Gentile nations. It has, has, has been the part of the Gentiles that if you wanted iconic Gentile, you gotta paint Western civilization, not Eastern civilization. So I'm going to, I'm going to narrow it down here and it's easier for us to talk about and comprehend as well, but I'm going to narrow it down to Western civilization. So, hey, Gentiles, there's the icon of Gentileness in Western civilization. You've got to continue in goodness. You know, I, it's possible, I don't know that I haven't done enough history to check this out, but I kind of think prior to Israel being cut off, you might be able to argue that the Gentile world was brutal and cruel. But when God began to work with the Gentile world, it became, to borrow from George Bush's speech, a kinder, gentler kind of Gentileness, not the barbarian kind of gentleness. Now, I, I know that not all Gentiles were barbarian. Obviously you get into Greek philosophy, into the Greek, ancient Greek world, and even, even a lot of the Roman world. There was a lot of, let's just say, decency in some of those parts. But they also were concerned about the barbarians at the gate, you know, that were out there. And so here comes in Western society, a new kind of behavior for the Gentiles. Not barbarian, I'll use that word, not barbarian anymore. But now they are good. I think you could argue now there are going to be exceptions both ways, no doubt about it. But I think you could argue that Western civilization, in fact, I don't think you could argue otherwise. Let me say it different. You could not argue that Western civilization has not been good for the world. Western civilization has been kind and gentle and provided Western civilization really, I think, led the way in things like charity, like education, like health care, like philanthropy, like defense of the poor, setting standards for justice and protecting those who are falsely accused. On and on. It is Western civilization more than any place in the world. I think that started hospitals. It's Western civilization that started education, public education, education for everyone, and higher education. And there has been in Western society a general kindness, goodness, care for others, benevolence, and certainly, again, let me say, not universal. It was Western society, a part of Western society, that brought Hitler along. But Hitler is too easy to talk about. Let's talk about the Puritans, those good, godly, wonderful Puritans that were nothing but kind, unless you did not Follow their very rigid religious ideals. Like even, even the Salem witch trials, by the way. I don't think there was a single witch put to death there. And I don't know how many, how many young ladies were killed there. Many of them were girls. You know, they, they, they might have been old enough to be in our youth group and they were hung. And a few guys too. I remember the story of that one guy that they put, I don't know, a board, laid him on a table and put a board on him and then they just kept putting rocks on it and, and went until it squished the guy to death. That's goodness, isn't it? By the way, I shouldn't chase this rabbit. But every now and then my Calvinist friends, I don't have any of those left. My Calvinist friends will quote Cotton Mather. Oh, Cotton Mather, God bless his soul. Cotton Mather was the one that said, put the rocks on there, guys. Put another rock. These guys were brutal. Okay. When society becomes brutal like that Gentile society, I think, you know, God says, okay, I'm going to cut you off. But in general and what we remember about the pilgrims and the pro and the, the Puritans, whatnot is, is, is much more kind than that. Maybe because we remember the Quakers and the Quakers were nicer than the Calvinists except that they got killed by the Calvinists. But nonetheless, yeah, there's exceptions. But I think, you know one of my, my favorite stories, I don't know why, I think it's because I know it was never taught this in history and then I learned it later on. Was Herbert Hoover single handedly feeding Belgium during World War I and the Belgium Relief Committee and just, I say single handedly, he, he, he put it all together and he went out, not government money just went out and you know, said, hey, they're, they're starving in Belgium. They're killing them over there and not letting them eat anything. Let's get him some food. So that has always kind of been the sort of, hey, let's come to the rescue. Let's fix a problem that's not necessarily our problem. You know, we're, we're well fed but this kindness and decency. So gentile people, if you continue in goodness, so you look and say, okay, what if the gentile world doesn't continue in goodness? What if it becomes brutal, bloodthirsty, inhumane, on and on we can go. I think that's when God says, I don't need you, I don't have to Work with the Gentiles, I can cut you off just like I cut Israel off. I got another plan. I can go to it. So I think it serves us well to say, okay, let's build a kind society. Let's build a society that is nice to one another. Let's build a society that does believe in principles of justice. Let's build a society that does care for the. For. For those who are most unfortunate. On and on we can go. And, and, and even if you say, no, no, no, no, preacher, you got this one wrong, then I would say, what do you do with it? Is that telling you personally, hey, bubba, if you continue in his goodness, fine, otherwise I'm cutting you off. Or, hey, church, if you continue in his goodness, fine, otherwise I'm going to cut you off. I think in the context it says, when the Gentiles quit being benevolent, gracious, kind, God is going to be done with it and he's going to move. Now, what's the trigger point of that? How, how far do you go in that? I don't know. You know, I think in many ways our society is getting ugly. How, how ugly does the Lord let it get? I don't know. What does this say about the church itself? I. I'm gonna, I'm gonna put it this way. Not much. Doesn't say much about the church. The church. Let's suppose that society doesn't affect the church. So those in the body of Christ are still continuing in goodness. Only if the church has any impact would that make any difference. So it may be that the church is faithful and true and empty. You know, faithful, true and empty. That society grows so callous and bloodthirsty that churches just pass by. It's not anything that they're interested in. So I would not gauge the, let's say, the health of the church or the strength of the church as to whether this dispensation is going to continue. I would gauge the kindness or the brutality of the Gentiles. Otherwise thou also shall be cut off. Now, when this happens, there will be the. The rapture of the church. And then if we jump down to verse 26, God will begin to work with Israel, and so all Israel shall be saved. There shall come out of Zion a deliverer. God will shift his work with man will no longer be like it is. It'll be a different dispensation and he will begin to work with the Jewish people once again. And once again, I am out of time. And we'll end it right there. But right there After I say one more thing. You know, I obviously am not a. A good friend of what we used to call the social gospel. And the social gospel was hospitals and schools and the YMCA and, you know, things like this. But there is a sense in which we would have to say, hey, there is a gospel with a little G. How's that? That says we as Christians and really we as society, you know, in your Christianity, we ought to be able to say, hey, I don't care if you're Catholic or Methodist or Presbyterian or Baptist or whatever, we want to go out and do some good. We want to change our society for the better. And, and, or even if you're not a Christian, hey, you know, at least let's, let's be nice to people and let's, let's build a society that helps. And it used to be, again, that Western society, and mainly through the churches, but not exclusively. For example, I know very little about the Shriners, okay? And I know that because I mentioned the Shriners, I will get emails. Some of them will say the Shriners are the best thing ever. And some of them will say the Shriners are in cahoots with Beelzebub. I don't know anything about the Shriners. They have funny hats. Is that. Do they. I think they do. Okay, see, I know very little about those rhinos, but I do know that they help cripple kids for no cost. And I'm like, I'm not doing that. The Baptists aren't doing that and the Methodists aren't doing that. Nobody else is doing that. God bless the Shriners in, in carrying that out. So we ought to be able to kind of have this thing to say, hey, if there's something that's really going to extend. I moved the scripture, extend the goodness. Let's, you know, I'm all for it. Let's. Let's bring about a society that is good. I think in a society that is good, you know, it's going to promote the values of Western civilization. You know, life, liberty and the pursuit of happiness, whatever it is, even if you take the religious scope out of it, that is the society in which I as a preacher can do. Can do better work. That there's not a brutality out there to go up against, not a bloodthirstiness or a hatred that's out there to go up against. It is just a good kind of society to live in. When that happens, when that goes away, I should say, I think we're out of here and it's time to be out of here in a different way. Let me lead us in prayer. Father, thank you for the. The goodness of God. It has displayed in. Even. Even in gentile society, in Western civilization. And yet here is this warning to take heed. Because just as the. The earlier branches were cut off, so these branches today could be cut off. And that does involve people in love to be left behind. So may we not sit in kind of a smug appreciation of someday the rapture comes, but rather, is there something that we can do in order to bring about a continued goodness in our neighborhoods, in our society, and that we could be a part of a good revolution that would be a blessing for the spread of the real gospel of Jesus Christ. We ask this in Jesus name. Amen. Okay, that was our first of. Where are we? Our first of something. A little bit of this, a little bit of that. I got it. Let me. We're gonna take a little break and we'll have our. Our second broadcast here in just a moment. And let those of you stretch, smile and sing. God bless you. We're dismissed. Yes, sir. I have to pee. Okay.