It change quality of paper shipment I'm trying to remember didn't get some for Sam's so. Yeah little thinner but I should check that. Yeah cuz I've got some of the. The good stuff too. I don't know maybe good yeah it's a better price like. Yeah paper that morning paper that front bottles on is always very thin. That's true. Yeah. Yeah and it lasts for a lot of years. Yeah it. Did you say something? No, I was exactly. What's a scene you pass down the legacy church? Well they. I don't know if they had their conference before their kids off. They bring in some singing talent or. Yeah they get in kning and shooting security pretty high and I just individual. Yeah that's big. It's big. I think they over multiple services and they have quite a few campuses. Yeah say they've got a few campuses scattered around them and Calvary and Safe Br. You know three big ones there between those three. I looked up the numbers on it. It's like 58,000 people or something. Probably at least maybe more. This was checked in case so it could be. I wouldn't be surprised. The St Brush itself doesn't have nearly that many. Yeah they've got what, eight, nine, ten campuses exactly. Santa Fe, Farmington Hatch and Rio Rancho. Good morning ladies and gents. Good to see you and those online. Welcome. Thanks for. For joining us also. And we're doing a little bit of this and a little bit of that and we'll do that after this prayer. Heavenly Father, thanks for a beautiful place to come this morning and worship the Lord and learn from his word. And we pray that today as we get into a little understanding of scripture issue that we would come to see a passage in first Corinthians for what it is. I ask this in Jesus name. Amen. Okay, we're going to solve a pronoun problem. Everybody's got pronoun problems these days, right? So we are going to solve a pronoun problem in First Corinthians chapter 15 especially. But I'm going to back up to chapter 12 in just a moment and let me, let me start out by just introducing the problem itself. First of all, you know that I am. Where is it? There we go. I am persnickety. Persnickety about pronouns, especially in the scripture. And so we. We come and there is an issue in 1st Corinthians 15 which at first glance doesn't. Doesn't fit the pronouns. But I want it to. And so I decided, okay, I'm going to dig in and see what the issue is. And I think we've got it figured out. But let me show you the. The. The issue. First of all, let' First Corinthians, chapter 12, verse 13, where it uses a we pronoun here by. For by one spirit, we, right there, we are all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free, and have all been made to drink in one spirit. Okay, This, I think we would have to say very clearly is talking about the body of Christ. It is neither Jew nor Gentile, bond or free. It is baptized into one body, this one new man, this new body, which is the body of Christ. Down in verse 14. The body is not one member, but many. And that is very much body of Christ. Our kind of stuff. That's what we're in. It's not the nation of Israel. For Israel wasn't baptized into one body, whether Jew or Gentile. Israel obviously is very Jew. So this can't be talking about Israel. Now, I think one of the principles of understanding Scripture correctly is to separate that which is Israel versus that which is the church. So we have this passage, which clearly is church kind of stuff. Neither Jew nor gentile, that's us. And it uses the pronoun we. Now, the way pronouns work, obviously they substitute for the actual noun. So rather than just saying the body of Christ, now we can just say we and use that. So, you know, you could, for example, if you took this we here as the body of Christ, the body of Christ is baptized into one body. You probably have to say the members of the body of Christ baptized into one body, whether the body of Christ, the members be Jew or Gentiles, whether the members be bond or free. And it becomes a little cumbersome. So we just use the pronoun we There you got it. It substitutes for all that. So we. So I would say any pronoun always takes a little bit of research to say, okay, what is it a substitute for? Often it's very easy. But it was very easy because of context. You, me, she, he, they. In the context, you can almost always immediately pick up who it is. But every now and then, you know, pronouns do get confusing. And we talk about they. Oh, I thought you meant they, they, not they, they. And you can't get confused. So you have to stop and. And work these. Now, one of the things with pronouns in the scripture is, first of all, they will greatly help you from going into doctrinal error, that is applying something to Yourself, that shouldn't be applied to yourself, it should be applied to someone else. The, the second thing is, once you peg one down and find okay, we means who is that? For example, it hadn't been too long ago since I studied the book of Romans closer than the book of first Corinthians. So I more fresh on my mind. But in the book of Romans, we is virtually always we the apostles. Not we the body of Christ, not we the nation of Israel. It's we the apostles. You are the Roman Gentiles and they are the non Jews. Excuse me, I said that wrong. You are the Roman Jews and they are, let's just say the Gentiles. So once you peg it down, then you can follow it all the way through. Ephesians is another one that's very easy to do. When Paul talks about we or us. In Ephesians, he is talking about Jews. When he talks about ye, he is talking about the body of Christ. Neither Jew nor Gentile, and very consistent. You can follow it all the way through in Ephesians and Colossians. Now here we are in first Corinthians. And we, we, we, we. You and I can very. EAS has got to be the body of Christ. Can't be anything else. So that gives us a definition of the we. Boom. There we got it. We can carry that all the way through. But you know that pronouns are. It's not like a. What would you say? What do they have in geometry? Theorems. Theorems and postulates, right? I gave you nightmares of the 10th grade, didn't it? But you got theorems and postulates, okay, those are true all the way across the board. Every triangle, the three angles on the inside add up to 180 degrees that there's no context there. If it's a triangle, it's 180 degrees. That's a rule. You can't break the rule. Pronouns really aren't that way. Very often you can take and you can follow it through. And once you have the definition and you get that from an easy spot like this, boom, it follows through. You can take it. But sometimes the context does change, change from one passage to another passage. And so pronouns, you really always have to look for that and say, okay, does the context change it? Now that's in chapter 12 verse, verse 13. Let's go to chapter 15, verses 51 and 52. And this is where I would say my issue comes up. As Paul says here, behold, I. That's easy. I show you a mystery. We shall not all sleep but we shall all be changed in a moment, in the twinkling of the eye. At the last trump, the trump shall sound the dead, and Christ shall be raised incorruptible, and we shall be changed. Okay, Normally there wouldn't be a problem with that, because we would say, yeah, we, the body of Christ will not all sleep, but we will all be changed in a moment, in the twinkling of an eye. Many times I. Before I became persnickety, and I would perhaps be talking about the Rapture, and I'd say, you know, someday we're going to be changed. In a moment, in the twinkling of an eye, we will. We will be changed. We will be raised incorruptible. And even, you know, at the last trumpet, there, it will. Now, eventually I came back and said, wait a minute. I am not sure that this we is talking about us. There were a number of reasons I didn't think it was talking about us. But it appears to me now that 1st Corinthians 15:51 and 52 is much more talking about Israel. Israel is going to be changed. So my pronoun problem that I have to resolve is, are these we both the same group or are they different groups? I kind of thought I'd be able to follow from chapter 12 through chapter 15, and I would be able to find a spot where, boom, there it is. I can see it. I was a little bit surprised, and Luca helped me on this research here. Thank you, Luca. But I was a little bit surprised to discover, hey, it's not till right at the end, and then it's really not all that obvious. You have to be kind of watching it to be kind of persnickety, to be able to. To. To check this out. So my goal today is to show you that this we in First Corinthians 15:51 is a different we than chapter 12, verse 13, where we are all baptized into one body, chapter 12 being we, the body of Christ, chapter 15, 51 and 52 being the nation of Israel. And therefore, it is my premise that these verses are not about us as much as they sound about us. They are not about us. Now, I want to start out. How's that start out after I started 10 minutes ago? Right. I want to start out by trying to build the case for these verses being about Israel. And then I want to solve the. The pronoun problem. Let's go to. Up one verse to First Corinthians, chapter 15, verse 50. And Paul says this. I say, brethren, that flesh and blood cannot inherit the kingdom of God. Neither doth corruption inherit incorruption. Now, the key that we've got right here. I'm going to go with this right here. Cannot inherit the kingdom of God. As you study the kingdom of God, you recognize that the kingdom of God is not what we have right now. We have our salvation. We have the body of Christ. We have the Christian faith. We have a restored relationship with God through Jesus Christ, by grace, through faith, all of the benefits of what we have. But what we do not have is the kingdom of God. The kingdom of God is, as I often say, future, physical and fraternal future. It's not now, therefore, we don't have it. Furthermore, that physical. It's going to be here on Earth. But I'll go with the word fraternal, and I always have to explain that one a little bit. But it starts with an F sound, so it fits with future and physical, both of which have F at the beginning, if you spell phonetically. So fraternal is brotherhood. You know, the Fraternal Order of the Elks? What? Whatever. Did you ever go to an Elks club? Never been to Elks. Oh, okay. What'd you go for? Bingo? Or have you been to Elks? I have. I haven't either. I just see the. Isn't it fboe? Fraternal Brotherhood? I think of. Of the Elks. The Fraternal Brotherhood of the Elves. There we go. Whatever these. The. These fraternities, it. It brings it down to a particular brotherhood. It might. Well, it's at least convenient. I don't know how far we want to push this, but that he does say brethren. Hey, I want to talk to my brethren here. Just a moment. Now, probably we could. We could argue in the New Testament or in Pauline literature that he uses brethren kind of loosely. Sometimes he's in the church and he talks about brethren. Sometimes he's with Israel and he talks about brethren. And. But. But here I think. I think he is talking about Israel. But the kingdom. Back to my point here, before I got caught up on the Elks. Back to my point is the kingdom is a fraternity thing. It belongs to those who are in the club, and you and I are not in that club. The club is Israel, the club that has. They have been promised. That nation of Israel has been promised. They are going to have a kingdom, the Davidic kingdom, which is going to be theirs. The apostles again asked that last question is that at this time you will restore the kingdom to Israel. Okay, so the kingdom belongs to Israel. So in the context here, this is about inheriting the kingdom of God. I might even argue you and I don't inherit anything. Inheritance has to do with. Typically, you could argue every now and then, maybe slightly different, but very seldom. But inheritance has to do with a legal claim that is given on something, and, and most often it is given by virtue of family that we inherit. So flesh and blood cannot inherit the kingdom of God. Now, the issue is the kingdom of God is physical, no doubt about it. But it is in the next world, in after the Messiah comes, after he begins to restore all things. That's something that flesh and blood can't get to. They can't arrive at it. They need something different to inherit that kingdom, which is from above. So how. That's, that's the problem. How are they going to inherit the kingdom of God? So immediately we ought to begin to say, oh, these verses are about inheriting the kingdom of God. Who inherits the kingdom of God? Not us. This is an Israel passage. Now, haven't proven my point completely there, but it ought to tell us that the context is there. I may come back to this, but I'll go ahead and throw it in now just in case I forget. And that is that if you don't take verses 51 and 52 to be about Israel, you virtually are forced to create a new kind of a kingdom of God. The kingdom of God. Of course, we ought to get our definition from the scripture and the. And especially, you know, you use the easiest scriptures to interpret the hard scriptures. The easy scriptures are, for example, in Daniel chapter two, where it talks about a king. The Messiah is going to come. He's going to destroy all the other kingdoms. He is going to set up his kingdom in Daniel 2, 44, 45, 46. And that is a kingdom in which that king is going to reign forever. The messianic age of the messianic kingdom. So that future physical kingdom, flesh and blood, cannot inherit it. That's the problem they got to deal with because it's promised to the descendants of Abraham, Isaac and Jacob, who happened to be flesh and blood. Okay, how are these people who are flesh and blood going to inherit this future kingdom of God? And once again, so I'm saying, okay, this is about Israel. It's got to be about Israel, because kingdom stuff's about Israel. If I say, no, it's not about Israel, then I have to create a kingdom that is for the body of Christ. That's when you begin to, I think, make stuff up about some overarching kingdom or Some spiritual kingdom or some spiritual. Some kingdom that's in our heart rather than here on earth, because you have to accommodate the kingdom into us as the we. Now he's speaking to the brethren here, and he says, behold, I show you a mystery. A mystery is something that has not yet been revealed, but now he's going to show us. It's not a mystery after he shows us. But. But it's a. It's something that we could never figure out on our own. It has to be revealed. And then he says, we shall not all sleep. That's used a number of times in Scripture for a euphemism for die. We shall not all die, but we shall all be changed. And he tells us then how this is going to happen. In a moment, in the twinkling of an eye, at the last trump, the trumpet shall sound, the dead shall be raised incorruptible, and we shall be changed. Now, the we, I think here is not a reference to the body of Christ. It's a reference to Israel. You say, well, I thought we were going to be changed. Well, probably so, but not. Not from this verse. You got to go from another verse. Things that are similar are not the same. So Israel, in a moment, in the twinkling of an eye, at the last trumpet, is going to be raised incorruptible. Not flesh anymore, not flesh and blood, but glorified, incorruptible. And they are thus therefore going to be able to inherit the kingdom of God which is theirs. Now, a couple of things that we ought to look at. Let me. Let's. Let's start out with in a moment, in the twinkling of an eye. How does the Rapture happen? If we're to apply this to the Rapture, then we say, it is in a moment, in the twinkling of an eye. Often the word that is used, and this is not the best word, but often people talk about the Rapture being invisible. The invisible Rapture, you might hear. And the reason they use the word invisible is because they say it's too quick for the eye to be able to see it. So just, you know, they're here one moment, they're gone the next. I am going to say all of that is built upon this verse that doesn't belong to the Rapture. How is the Rapture going to take place? I don't know. We who are alive will be caught up together with the Lord to meet the Lord in the air. Are we going to be caught up quickly or slowly? I don't know the word caught up itself. Harpazo is the Greek word, has the idea of something rather sudden. So maybe you could argue it's quick based upon the word. But it's the word that's also used for things like, you know, they went in and they. They. Sometimes it's translated grabbed hold. Grabbed hold of. Speaking of a criminal, sometimes they grabbed hold of them. It's used in the terms of arresting someone. Well, I've never gotten arrested yet, but getting. Getting arrested, it's. I'm sure it's kind of a quick and sudden thing, but it's not invisible. It's like, you know, grab hold, put the. Put the cuffs on. Boom, he's arrested. Not invisible. If you had a video camera, you could do. You could see it. If someone is a eyewitness, you could see it. Maybe the Rapture is a slow thing, which I think would be kind of fun as we're floating up a few moments of being scared, and then like, oh, this is really cool. Or maybe it's boom. So quick we don't know what happened, and nobody else knows what happened. You know, I think it's kind of interesting that in our preaching, we always talk about the Rapture is in a moment, in the twinkling of an eye. So quick you can't even see it. So quick. We'll call it invisible. But our pictures of the Rapture in artwork always have people floating up to the sky. I don't know why we. We paint it differently than we preach it, but we do. It's kind of like the Lord's Supper is the same thing. You know, we always. At the Lord's Supper, not we, but the church always uses unleavened bread. But every picture of the Lord's Supper, if you look it up, has a loaf of leavened bread. So we preach it different than we paint it. This is another one of those things. Okay, now, I chased a little rabbit there, but all I'm going to say is I don't know if the Rapture is in a moment, in a twinkling of an eye or not. It may be, it may not be. And who. Who knows exactly what is taking place on there? Luca, make sure we're going good. I saw my light blinking back there, but we got in the. In a moment, in the twinkling of an eye. Okay, now here is the one that really matters. When does this take place? It takes place. I'll put it in red. At the last trump. At the last trump. That. When is the last trump? Well, if we look into the Rapture passage, I'm not going to turn there. But if you look into the rapture passage, First Thessalonians, chapter 4, verses 13 through 17 mentions that there is a. The sound of a trumpet. Let's see, I'm trying to get this to start flowing off the tongue. And then I'll have it that we who are dead and alive will be caught up, let's see, to meet the Lord in there. It's back. A verse with the voice of the archangel, the sound of a trumpet. I may paraphrase that just a little bit, but the voice of an archangel, the sound of a trumpet. Now, it is, I would say, virtually impossible, however, to call that the last trump. It is a sound of a trumpet at the rapture, but after the rapture, you read about the tribulation, and one of the things in the tribulation is it's got seven trumpets. It would be hard to call the first, second, third, fourth, fifth or sixth trumpet the last trumpet. When there's seven of them, there's another trumpet out there. So this has to be accurate, the last trump. Often what Bible teachers do with this is they make it to be the last trump that we're going to be here for. But that a little bit convenient to me. Oh, it's the last trumpet we're going to be here for. That's. You know, I know that because I've already got my. My understanding that I'm reading into this passage. That's how. And I think the last trump has to be the last trump. The trumpet shall sound. The dead shall be raised incorruptible. Now he here, he says, which dead? The dead. Dead, that's which dead. All the dead. The dead shall be raised incorruptible. And we shall be changed, we of this raising of the dead. I think this sounds much more like Israel all the way through. And it matches passages which, again, we won't look up, like Isaiah 27:13 and Matthew 24:31, both of which talk about at the Lord's return to establish his kingdom, he is going to blow a trumpet and call together Israel, Israel to be, to inherit their kingdom. But only here does it tell how in the world, after they're gathered and at the last trumpet, the trumpet blows, they're gathered together. How are they going to inherit their kingdom if flesh and blood cannot inherit the kingdom of God? Well, he tells us right here, Israel is going to be changed. How? In a moment, in the twinkling of an eye, they're going to lose their corruption and take on incorruption just like that, they're going to be changed so they can inherit the kingdom. Now, how do I really argue? Because we want a robust argument. So let me. Let me tell you what I've done so far. I have said First Corinthians, chapter 12, 13 is about us, the body of Christ. It uses the word we. I have said, First Corinthians 15 is not about us. There are some key indicators that tell us it's about Israel. But then someone comes and says, yeah, but it still uses we. So how do you know that either that's not Israel? Well, that can't be because it's both Jew and Gentile, or this is not us, the body of Christ. We, the body of Christ will all be changed in a moment, in the twinkling of an eye. Now, to do that, we're going to follow. Follow the pronouns. Most people. But, you know, we're not most people. We're persnickety. Most people would be satisfied saying, yeah, okay, I see that they're different somewhere in there. The pronouns must change. And it's there. You know, let's. We've looked at chapter 12, verse 13. Let's look between chapter 12, verse 13. That's the. We're all baptized into one body. Let's go into a couple of intervening we's. Like chapter 13, verse 9, where it says, we know in part, we prophesy in part, when that which is perfect is come, that which is in part shall be done away. It's that charity chapter in First Corinthians, chapter 13 that shows that. And then same chapter down in verse 12, now we see through a glass darkly. Of course, we use that of our, of ourselves, of the body of Christ. It seems to still be body of Christ kind of stuff. Let's go even into chapter 15, verse 19, where it says, if in this life only we have. In this life only we have hope in Christ, we are of all men most miserable. Well, I wouldn't mind preaching that on a, On a. Maybe even Easter Sunday morning. It's talking about the resurrection and say, you know, if the resurrection didn't happen, and none of this is true, in this life, only we have hope in Christ. We, the body of Christ, are of all men most miserable, that is man. Did we mess up if, if there's no resurrection of the dead, we have fooled ourselves. It's a foundational existential issue right from the beginning. So this we. And in the same chapter in verse 19, I would go with it. I would say, okay, that is, that's our we. Let's jump down even further and go to, say, 15ch. Chapter. Chapter 15, verse 30. And why stand we in jeopardy every hour? I protest by your rejoicing which I have in Christ Jesus our Lord. I die daily. If after the manner of men, I have fought with beasts at Ephesus, what advantage? Advantage. Advantageth it me if the dead rise not, Let us eat and drink, for tomorrow we die. This one's kind of interesting, you might argue. No, this is just talking about Paul the apostle standing in jeopardy. Every hour he's giving the argument, hey, they don't like me. They could kill me. I might be dead in a moment. If there's no resurrection, why do I do that? You know, why not just grow broccoli, you know, do something completely different. Why. Why stand in jeopardy every hour? But he uses we, acknowledging that it's not just Paul, but it's anyone in the body of Christ. There's a jeopardy there. And here you notice he says, I. I protest by your rejoicing, which I have in Christ Jesus our Lord. I die daily. And he says, I fought with beasts at Ephesus. Fortunately, you and I have not. But then he. He switches right here. So he's got some personal stuff. But then he says, let us eat and drink, for tomorrow we die. Now, he may or may not be quoting for something there, but he's certainly using it in a broad sense. If there's no resurrection, eat and drink, tomorrow we die. It's over with. There's no reason to live beyond if there's no resurrection. So his argument is on the resurrection, and he's. He's got that somewhat broadened out, where we would even take. Even as late as verse 32, which I think might be the last we. I'm not sure, before you get to 50 and 51 and 52, we. We would take these and have no problem applying it to us. But then I get to 51 and 52, and I say, no, no, no, that's not our we. So how can I build that argument that that is not our we, beginning in verse 35, is where the change begins to take place. Some man will say, how are the dead raised up, and with what body do they come? That's. You know, it's a rhetorical advice saying, oh, I see that question out there. You know, someone says, how are the dead raised up, and with what body do they come? Now, the question here is about whom? Thank you. It's about the dead. Okay, which dead is it talking about? The Righteous dead or the unrighteous dead or just the dead? All it says is the dead. Were they good people, saintly as your dear mother, or were they wicked as Hitler? That's not the question. We're not talking about their lifestyle, what their belief system was, their obedience to Torah, their receiving of the grace. None of that is a question. It is just. I have a question about the dead. With what body do they come? Thou fool, he says to them, that which so us. Now, when he says, thou fool, that's a little. It sounds a little stronger for the modern ear than it would have for. For their ear. He's not, he's not saying what a dumb question that is if I have to answer it. I mean, he's the one that presented the question. So what he wants to say is, this actually is a simple answer. So listen to this simple answer. That which thou sowest is not quickened, except it die. Okay? You plant something, there it is buried in the ground, dead and gone. And that which thou sowest, thou sowest not the body that shall be but bare grain. It may chance of wheat or some other grain, but God giveth it a body as it hath pleased him to ever seed his own body. That I don't know. Have you ever planted a cantaloupe? You plant this little, you know, oblong whitish seed, and you would be very disappointed if what you got was oblong whitish seeds. What you want is a cantaloupe. Very different. And that's what he says is, hey, this is simple. You plant a seed, you get a cantaloupe. Are there some similarities? Yeah, you open that up and sure enough, there's more seeds in there just like that. But this is. He's saying this is like the resurrection is. And he says in verse 39, then all flesh is not the same flesh. There's one kind of flesh of men, another beast, another fishes and other birds. There are celestial bodies. Excuse me, there. There are celestial bodies and bodies terrestrial. The glory of one, you know, and the glory of the other. And he gives these examples here and then in verse 42. So also is the resurrection of the dead. Which de is he talking about? The righteous dead or the unrighteous dead? The dead. That's who he's talking about. Again, doesn't matter how godly they were or how ungodly they were. So also is the resurrection of the dead. Now, if a person is dead, there is going to be a resurrection, right? And that resurrection is sewn in corruption, raised in incorruption, what is, what does incorruptible mean? Means you can't destroy it. It can't be annihilated. It doesn't disappear. It is permanent. Now does a person, let's call them a righteous person. Whether we want to put it in the Old Testament view, righteous according to the law, or in the dispensation of the age of grace, like we are righteous by a gift of grace through faith. Wherever you fall. When we're raised again at the rapture for the body of Christ, at the last trump for the nation of Israel, are we raised to last forever? Sure. There's no death beyond that. There's no annihilation. We continue to live. That's why we call it eternal life. You know, whoever believes in me will not perish, but have eternal life. I think you can take eternal life here to be the same as incorruption. But let's flip the script. What about the one who rejected. In the old dispensation, they rejected Torah righteousness through the law. In our dispensation, they reject the gift of grace that is offered by grace through faith. They reject it. How are they raised? Are they raised in corruption or in incorruption? The truth is there. They are also raised in incorruption. They are going to last forever. They are incorruptible. Incorruptible in the sense of. Of not being able to decay or be destroyed. As a matter of fact, let's look at a passage of Scripture here to verify that. Revelation chapter 20, verse 10, speaks about the revelation of the resurrection of the unrighteous dead. And it says, the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are and shall be tormented day and night, forever and ever. Now here, this is specifically talking about the devil that deceived them, where the false prophet are and shall be forever and ever. But the same. In that passage, I picked the wrong verse. But the same could be said or is said of those who join the devil in the lake of fire. As a matter of fact, by the time. I think if we just back up a few verses. Let's. Let's see here. By the time we get to verse 10, we get. Let's see. I keep backing up. Priests of God reign a thousand years. When the thousand years are expired, Satan shall be loosed. And they go out. The devil that deceived them burn forever and ever. And then you have the great white throne fled away, there was no place. And the Dead, the small and the great were opened, another book was raised, and they were judged out of the things which were written. The sea gave up, they all gave up, the dead they joined, and death and hell were cast into the lake of fire. And I'm going to find my verse here eventually. But what, what we've got is, I promise you, the people who are cast into the lake of fire, like the devil, they are there forever and ever. You can go into Matthew where it talks about where the. What is it the fire is not quenched and the worm, the worm does something, devours forever, but it doesn't ever run out of anything to devour. There's this constant incorruption, I guess you could say, to go back to our passage of Scripture here. So it is sown incorruption, raised in incorruption. That's any dead, righteous dead raised in incorruption carries all the way through. Now he goes on again in verse 43, it's sown in dishonor, raised in glory. Here he's just talking about the body. Sown a natural body, raised a spiritual body. That doesn't necessarily mean that it is in heaven. It just means that physically it cannot be destroyed. So it's raised a spiritual body and speaks about the first man and the first Adam and the second Adam. And the first man is of the earth earthy. The second man is the Lord from heaven, speaking about Adam and the Lord, and as is the earthy, such are they that are earthy, as is the heavenly such as they that are heavenly. Now, here again, he's not talking about, oh, they all go to heaven. He's saying they have an incorruptible body. They go on forever. So his. His discussion here is just the dead in general. Now having that discussion of the dead in general. Then he comes in verse 50, this I say, brethren, flesh and blood cannot inherit the kingdom of God. Ah, all flesh and blood is going to be raised incorruptible. But then he says, I don't want to talk about all flesh and blood. I want to talk about that flesh and blood which is supposed to inherit the kingdom of God. This narrows it right here and narrowing it, cannot inherit the kingdom of God. And so then I show you a mystery. We who are going to inherit the kingdom of God shall not all sleep, but we shall all be changed. So it makes that. What shall you call it here? That transition in all of that. Therefore, I think what you've got is that this mystery. Behold, I show you a mystery Is kingdom specific, talking about the need for Israel to be be changed and how Israel is going to be changed. Let me look at just a couple of passages. Ezekiel, chapter 36, 20, yeah, 26 and 27. And the Lord is talking to Israel, saying, a new heart will I give you a new spirit will I put within you? I will take away your stony heart out of flesh I will give you a heart of flesh. I will put my spirit within you, cause you to walk in my statutes. You shall keep my judgments and do them. Now Paul comes along and says, hey, we know that Israel is supposed to have a righteous heart. The old heart removed, the new heart given. We know that, but we don't know how it's going to happen. This is the mystery, not what is going to happen really, but how is it going to happen. They will be changed in a moment, in the twinkling of an eye. God is suddenly going to change Israel and bring it into this status that is talked about in First Corinthians, chapter 15, 50 and 51 and 52. And I am out of time. But the I, I come along and say then that we don't want to simply take, I don't have it up there anymore. We don't want to very simply take that we and say, oh, I know who we is. We is the body of Christ and therefore it's us. No, we here has a context for we being a portion of the dead that's going to be raised incorruptible. And given this insight, one, one more thing I will say, sometimes this is, this is a, this is free. It's on a side note, before I quit, sometimes we have people who say Israel is such a sinful nation that there is no way they are the chosen people of God. Usually it's followed up by, don't you know that Tel Aviv is like Sin City? It's the homosexual capital of the Middle east, it's the abortion capital of the Middle East. And therefore there is no way whatsoever that Israel is the chosen people of God. And you know, some of that is true about Tel Aviv. For example, they never tell you about Jerusalem, which is strictly Torah observant all the way through and 20 miles away. But nonetheless, you know, there is no way that is. But the people who say that, I want to say, haven't you read the Bible? God is going to give them, he's going to take away this heart and give them another heart. Well, how the dead will be raised. And in a moment we shall all be changed. We, Israel, shall all be changed. They are going to change in a moment. They're not changed now. They're not going to slowly change. It's not because, you know, the Baptist church is going to send missionaries over there and the darkness will turn to the dawning and the dawning to noonday bright. And that's not what's going to happen. God is suddenly, instantaneously going to change them and cause them to walk in my statutes and keep my judgments and do that all there at that point. Okay, I am out of time. And we have another, another session to get into. Here we go with our life under the sun. And you know, I was, I, you probably know that's an AI generated image, obviously. But James, who's probably watching now, he said he's got a tough life with only four fingers. But I'm looking closely. There is a line between those two fingers there. So he does have five fingers. I just want you to know, look closely, James. You'll see. You'll. You'll see there. He's a little. What is that? Nano Nanu. There, there. I just wanted to defend my AI picture, which is probably indefensible, but I'm not an artist. Let me lead us in a word of prayer. Heavenly Father, thanks for the opportunity that we have to, to. To look into the Bible and study this in a very persnickety kind of way, dealing down with. All the way down to these pronouns, trying to figure out what scratch what passage of scripture is for whom and rejoice then in rightly dividing the word of truth, we ask this in Jesus name, Amen. So in our service here, in just a moment, we're going to do a little life under the sun, four or five fingers, whatever it is, and have a good time with that. Thanks to those of you online, we'll have a new link for you here in just a moment. And those here, we'll take a little break and get started here in just a moment. Moment. God bless.