Living on Earth; Longing for Heaven Part 1 | TBN

Living on Earth; Longing for Heaven Part 1

Watch Living on Earth; Longing for Heaven Part 1
May 11, 2019
27:32

The Connection with Skip Heitzig

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Living on Earth; Longing for Heaven Part 1

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  • Looking for a ray of light.
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  • Looking for something better than this.
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  • Oh, so tired of the black and white,
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  • longing for prism light or the bliss.
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  • Forward at the speed of life
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  • towards the color and the light.
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  • Moving at the speed of life
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  • towards the color and the light.
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  • Joy unspeakable
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  • and full of colors found a hope
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  • so bright and clear.
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  • Living in the realm of grace so vivid,
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  • the Savior's radiance so very near to me.
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  • male announcer: As believers, we are citizens of heaven,
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  • but we live on earth.
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  • So, knowing that, how should we live?
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  • Connect with Skip Heitzig today as he shares Biblical insight
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  • on how you can live effectively for Jesus now.
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  • Skip Heitzig: I brought a book that has been--it's
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  • so beat up, it's been read and reread,
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  • and it's called "Between Two Worlds."
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  • Now, it's a book that has nothing to do with the subject
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  • that we're dealing with in Philippians,
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  • but I love the title and I'll tell you why in a moment.
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  • "Between Two Worlds," the subtitle is,
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  • "The Art of Preaching in the 20th Century."
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  • And what the author, John Stott, basically says is the job
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  • of the preacher is to connect two worlds.
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  • That he lives between the world of the ancient
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  • and the world of the modern.
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  • A world that was dominated by the Hebrew language,
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  • Aramaic and Greek, versus a modern culture
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  • which has several other languages,
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  • but is principally dominated by the English language.
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  • The ancient culture is a world where people walked
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  • great distances, worked out in the fields during the hot,
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  • sunny days.
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  • The modern world is where people drive cars,
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  • and listen to radios, and fly on airplanes,
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  • and work in air-conditioned offices.
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  • So, what his whole premise is, is that a preacher, to be a good
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  • preacher, has to be familiar with the ancient world of the
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  • Bible and the modern world which he lives in order to effectively
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  • communicate to this world.
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  • But I like the title, "Between Two Worlds,"
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  • because that's what the Christian does.
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  • We live between two worlds.
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  • We've already seen that we have dual citizenship.
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  • We are earth-born but we are heaven-bound.
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  • We live on the earth, but we long
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  • for what is ahead in heaven.
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  • So, we live, effectively, between two worlds.
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  • We experience the tension of that.
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  • And sometimes we even wonder, when life gets really hard,
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  • how long do I have to stay here?
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  • Why can't I just bypass all this and go directly to heaven?
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  • Like nine-year-old Marcia who said, "When you die,
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  • you don't have to do homework in heaven,
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  • unless your teacher is there, too."
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  • It's a horrifying thought, isn't it?
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  • Not that your teacher would be in heaven, but that you'd be
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  • given assignments like that, homework in heaven.
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  • Her classmate, Stephanie, said, "Doctors help you,
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  • so you won't die until you pay all their bills."
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  • Of course, when you see the doctor's bill, you're gonna say,
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  • "Lord, I'm ready for heaven."
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  • But Paul is living between two worlds.
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  • He is in prison, he is facing a trial, he doesn't know
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  • which way it's gonna go, if he's gonna live or die,
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  • but he sees his prison as an opportunity.
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  • A way, in his words, "For the furtherance of the gospel."
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  • And he doesn't know which way the trial's gonna go, but he
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  • sees his possible extrication from prison, his release,
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  • as another opportunity to labor for the Lord.
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  • And yet, with all of that, he also knows that heaven is just
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  • so much better than anything, any opportunity,
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  • any experience on this earth, and he is expressing
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  • the tension in these verses.
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  • Now, I think all of us, to some degree, can relate to that.
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  • As believers, we are earth-born but heaven-bound.
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  • We love serving the Lord, we love working for the Lord, but
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  • we think about what is coming up for us in heaven, and we
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  • remember the words that Jesus said to his disciples.
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  • Jesus said, "Occupy until I come."
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  • That is, stay busy with the task at hand until I come.
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  • But then, at the end of the Book of Revelation, Jesus said,
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  • "Behold, I come quickly," and John said,
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  • "Even so, come quickly, Lord Jesus."
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  • So, yeah, we wanna occupy 'til he comes, but boy,
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  • we want him to come as soon as possible.
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  • That's the experience of Paul in these verses.
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  • So, we find the difficulty in living a balanced,
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  • responsible life, right here, at the same time knowing
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  • there's something better up there.
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  • Over in Spain, there is a monument
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  • to Christopher Columbus.
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  • What makes the monument to Columbus so noteworthy is that
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  • at the base of this statue, there is a lion clawing one of
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  • the words that used to be the motto of Spain for centuries.
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  • The motto was a Latin phrase, "Non plus ultra," and those
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  • words, "non plus ultra," mean nothing more beyond.
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  • You see, the Spaniards once believed they had conquered the
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  • world and they had discovered everything discoverable.
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  • There was no more worlds beyond what they discovered.
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  • They thought that pre-Columbus.
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  • Christopher Columbus comes along and discovers
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  • there's a whole lot more than what you thought there was.
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  • And so, at the base of his statue is a lion
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  • clawing up the word, the Latin word "non,"
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  • so it reads "plus ultra," as if to say there
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  • is much more beyond anything you have thought up to this point.
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  • Now, I bring that up because that really is our predicament.
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  • That's the life of the Christian.
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  • We are surrounded by people who don't think
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  • there's anything more beyond this.
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  • You live this life, there's nothing else,
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  • you die, and you cease to exist.
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  • That's the world in which we live.
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  • We know better.
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  • We know there's much more beyond this, because our lion,
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  • the lion of the tribe of Judah took out the word "non"
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  • by putting eternity in our hearts.
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  • So, we know there is much more beyond
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  • just this existence on the earth.
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  • I was at a baseball game here in Albuquerque a few years ago,
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  • and I was at the stadium that we had our freedom celebration in,
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  • but I just went to a game.
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  • And it was a good game, I think our team was ahead, but there
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  • were a couple guys in front of me in the lower tier,
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  • and I heard 'em talking, and they were drinking
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  • their beers through the night,
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  • several of them, so that by the ninth inning,
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  • they were pretty well sauced,
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  • and I overheard one say to the other in a slurred manner,
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  • "It doesn't get any better than this."
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  • And I'm listening to that going, "Really?
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  • A baseball game in Albuquerque,
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  • New Mexico is as good as it gets for you, huh?"
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  • I wanted to say, "Plus ultra," there is a lot more beyond life
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  • than just this.
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  • Paul knows that, and Paul talks about that here.
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  • So, how do we keep the balance of living on earth, responsibly,
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  • but longing for heaven, ultimately?
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  • Well, there's three attitudes, three words I want to give
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  • to you that express three attitudes,
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  • wrestling, wanting, and willing.
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  • Paul is wrestling with a predicament, he is wanting
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  • to depart, or push off from this earth, go to heaven,
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  • but he is willing to remain or persist, stay behind.
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  • Let's begin with the first by looking at verse 22.
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  • He's wrestling with a predicament,
  • 00:08:59.100 --> 00:09:01.060
  • look at what he's wrestling with.
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  • "But if I live on in the flesh, this will mean fruit
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  • from my labor.
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  • Yet what I shall choose I cannot tell.
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  • For I am hard-pressed between the two, having a desire
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  • to depart and be with Christ which is far better.
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  • Nevertheless, to remain in the flesh is more needful for you.
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  • And being confident of this, I know that I shall remain
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  • and continue with you all, for your progress and joy of faith,
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  • that your rejoicing for me may be more abundant
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  • in Jesus Christ by my coming to you again."
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  • He's in jail, he's looking forward to standing before the
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  • Caesar himself, he is not sure which way the verdict is going
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  • to be rendered, and so he pours out his honest thoughts.
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  • These are the honest musings of a suffering servant of God.
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  • These are the kinds of things even Christians struggle
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  • with when life gets difficult.
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  • Paul is saying I'm in prison, life is pretty tough,
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  • but at the same time, Roman guards are getting saved,
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  • Christians are becoming emboldened,
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  • the gospel, verse 12 of chapter 1
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  • is being furthered, so all of that is good.
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  • But, then again, there's heaven after this, and that looks
  • 00:10:33.210 --> 00:10:37.240
  • pretty good right about now.
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  • Now, Paul knows that God is sovereign.
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  • Paul knows God's gonna do whatever God wants to do.
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  • The trouble is, Paul has no idea what that is.
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  • He doesn't know if it's the Lord's will that he stays on
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  • earth or goes to heaven.
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  • And look what he says in verse 22.
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  • "If I live on in the flesh, this will mean fruit from my labor,
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  • yet what I shall choose I cannot tell."
  • 00:11:04.210 --> 00:11:11.200
  • The word "tell" is a very Pauline word.
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  • It's the word "noridzo". It means, literally, to reveal.
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  • "What I shall choose, I can't reveal,"
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  • I can't really say what I choose.
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  • That's another way of saying I can't say it,
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  • 'cause God hasn't said it to me, he hasn't revealed it to me,
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  • so I can't really say which I would choose.
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  • What Paul is saying is this, "I want what God wants,
  • 00:11:34.270 --> 00:11:38.140
  • but he hasn't told me what he wants,
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  • so I can't tell you what I want."
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  • That's tantamount to what he is saying.
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  • Once God tells me what he wants, I'm gonna say
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  • that's what I want.
  • 00:11:46.230 --> 00:11:48.020
  • If he wants me to live, that's what I want.
  • 00:11:48.030 --> 00:11:50.040
  • If he wants me to die, that's what I want.
  • 00:11:50.050 --> 00:11:52.260
  • And so, look at verse 23.
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  • "For I am hard-pressed between the two."
  • 00:11:54.070 --> 00:11:58.100
  • We would say I'm between a rock and a hard place.
  • 00:11:58.110 --> 00:12:05.170
  • The language he uses describes a journey of a traveler
  • 00:12:05.180 --> 00:12:11.090
  • who's pathway gets narrower and narrower
  • 00:12:11.100 --> 00:12:14.270
  • the more he progresses on that pathway.
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  • It's like walking through a canyon
  • 00:12:17.190 --> 00:12:19.150
  • and the walls become closer.
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  • If you've ever walked through Petra over in Jordan, it begins
  • 00:12:20.290 --> 00:12:25.020
  • by being a very wide entrance, but the more you walk through
  • 00:12:25.030 --> 00:12:27.280
  • it, it narrows, and narrows, and narrows.
  • 00:12:27.290 --> 00:12:29.280
  • So, Paul is saying I'm hard-pressed between two.
  • 00:12:29.290 --> 00:12:33.130
  • On one side of me, there's a wall, and that is what I want in
  • 00:12:33.140 --> 00:12:39.230
  • the light of my situation.
  • 00:12:39.240 --> 00:12:41.170
  • On the other side is another wall, and that's what you, the
  • 00:12:41.180 --> 00:12:44.100
  • Philippian church needs in light of your situation.
  • 00:12:44.110 --> 00:12:47.230
  • So, I'm caught in a canyon of emotion between my will and
  • 00:12:47.240 --> 00:12:54.140
  • ultimately what God's will is.
  • 00:12:54.150 --> 00:12:59.100
  • Whenever our life gets confining, whenever the walls
  • 00:12:59.110 --> 00:13:04.110
  • of our experience close in, whenever options
  • 00:13:04.120 --> 00:13:09.180
  • get taken off the table, that's when we struggle.
  • 00:13:09.190 --> 00:13:14.070
  • You see, options ease our burden.
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  • The lack of options increase our burden, we become hard-pressed.
  • 00:13:17.190 --> 00:13:23.150
  • It could be an illness, it could be the loss of a spouse,
  • 00:13:23.160 --> 00:13:28.000
  • the end of a career, the breakup of a relationship,
  • 00:13:28.010 --> 00:13:31.050
  • the death of a vision.
  • 00:13:31.060 --> 00:13:33.090
  • When those things happen and we feel like life is harder
  • 00:13:33.100 --> 00:13:36.020
  • than it was before, and my options are fewer
  • 00:13:36.030 --> 00:13:38.230
  • than they were, then we are left with a choice.
  • 00:13:38.240 --> 00:13:46.010
  • And we have to be careful how we go through such an emotional
  • 00:13:46.020 --> 00:13:50.170
  • struggle, because our choices become critical.
  • 00:13:50.180 --> 00:13:54.030
  • You see, it's an issue of our motivation, and it's good to ask
  • 00:13:54.040 --> 00:13:57.280
  • yourself this, "Do I want God's glory, or do I want my comfort?"
  • 00:13:57.290 --> 00:14:06.010
  • You're maybe wondering, "Well, why can't I have both?"
  • 00:14:06.020 --> 00:14:08.130
  • Why can't God's perfect will be my comfort?
  • 00:14:08.140 --> 00:14:12.210
  • It might be, but it might not be.
  • 00:14:12.220 --> 00:14:16.110
  • It might be uncomfortable for you,
  • 00:14:16.120 --> 00:14:18.040
  • so you need to weigh yourself against that motivation.
  • 00:14:18.050 --> 00:14:21.090
  • Is this for God's glory, or is it for my comfort?
  • 00:14:21.100 --> 00:14:26.120
  • I say that because when we are in extreme situations like that,
  • 00:14:26.130 --> 00:14:31.140
  • if all you want is your comfort,
  • 00:14:31.150 --> 00:14:34.200
  • you can fall prey to two extremes.
  • 00:14:34.210 --> 00:14:37.290
  • One is fatalism, the other is materialism, let me explain.
  • 00:14:38.000 --> 00:14:41.230
  • Some people, when life is tough, become very fatalistic.
  • 00:14:41.240 --> 00:14:46.230
  • "This is hard. I hate life.
  • 00:14:46.240 --> 00:14:48.260
  • I want to escape this.
  • 00:14:48.270 --> 00:14:50.100
  • I just want to die and get it over with and go to heaven."
  • 00:14:50.110 --> 00:14:54.050
  • And those people are tempted with thoughts of suicide.
  • 00:14:54.060 --> 00:14:56.270
  • They become very fatalistic.
  • 00:14:56.280 --> 00:15:01.130
  • Or, they might swing in another direction
  • 00:15:01.140 --> 00:15:04.250
  • and become materialistic.
  • 00:15:04.260 --> 00:15:06.190
  • "All my options are off the table, there's not a whole lot
  • 00:15:06.200 --> 00:15:09.020
  • of things I can do, but what I can do is have a lot of fun
  • 00:15:09.030 --> 00:15:12.030
  • until I die and go to heaven.
  • 00:15:12.040 --> 00:15:13.130
  • I'm gonna make it all about my pleasure."
  • 00:15:13.140 --> 00:15:17.010
  • It's like when Mark Twain was told about heaven.
  • 00:15:17.020 --> 00:15:19.250
  • He scoffed, and he said, "Heaven, you can have heaven,
  • 00:15:19.260 --> 00:15:23.250
  • give me Bermuda."
  • 00:15:23.260 --> 00:15:26.010
  • Just a nice, long sunny vacation is all I really want, just
  • 00:15:26.020 --> 00:15:30.030
  • pleasure for myself, forget about heaven.
  • 00:15:30.040 --> 00:15:33.050
  • So, we can see Paul struggle.
  • 00:15:33.060 --> 00:15:35.080
  • He's suspended between two worlds.
  • 00:15:35.090 --> 00:15:37.100
  • He's in this in-between state.
  • 00:15:37.110 --> 00:15:39.020
  • I'm on earth facing possible death, which would take me to
  • 00:15:39.030 --> 00:15:44.240
  • heaven, but maybe if I stayed behind, it would be better.
  • 00:15:44.250 --> 00:15:48.170
  • So, he's wrestling with a predicament.
  • 00:15:48.180 --> 00:15:50.170
  • Here's the second attitude, wanting.
  • 00:15:50.180 --> 00:15:55.010
  • What is it Paul really wants? What's his desire?
  • 00:15:55.020 --> 00:15:58.180
  • He tells us, verse 23, "For I am hard-pressed
  • 00:15:58.190 --> 00:16:00.280
  • between the two, having a desire,"
  • 00:16:00.290 --> 00:16:04.040
  • this is what I want, "To depart and be with Christ
  • 00:16:04.050 --> 00:16:07.160
  • which is far better."
  • 00:16:07.170 --> 00:16:09.170
  • Now, we're gonna drill down in this verse for a moment.
  • 00:16:09.180 --> 00:16:13.250
  • What I want you to notice
  • 00:16:13.260 --> 00:16:15.070
  • is how Paul describes his future possible death.
  • 00:16:15.080 --> 00:16:20.280
  • Notice the words he used.
  • 00:16:20.290 --> 00:16:22.200
  • First of all, he says it's a departure.
  • 00:16:22.210 --> 00:16:24.290
  • He said, "Having a desire to depart."
  • 00:16:25.000 --> 00:16:29.000
  • Now, let me tell you about this word.
  • 00:16:29.010 --> 00:16:30.160
  • Once I tell you about it, you'll, I think,
  • 00:16:30.170 --> 00:16:31.290
  • appreciate the beauty of it, the depth of it, the riches of it.
  • 00:16:32.000 --> 00:16:37.230
  • The word "depart" that he uses here is the word "onaluo,"
  • 00:16:37.240 --> 00:16:41.110
  • and it means to break up, to unloose, or to undo.
  • 00:16:41.120 --> 00:16:47.290
  • It was a word that was used by three groups of people
  • 00:16:48.000 --> 00:16:50.250
  • in antiquity, sailors used it, soldiers used it,
  • 00:16:50.260 --> 00:16:54.040
  • farmers used it.
  • 00:16:54.050 --> 00:16:56.090
  • Sailors used the word "depart" or "departure" when they were
  • 00:16:56.100 --> 00:17:00.080
  • gonna go from one port and sail to another port.
  • 00:17:00.090 --> 00:17:03.060
  • They would pull up the rope off the moorings, they would bring
  • 00:17:03.070 --> 00:17:05.150
  • in the anchor, and they would move from one port to the next.
  • 00:17:05.160 --> 00:17:09.040
  • I think that is in Paul's mind.
  • 00:17:09.050 --> 00:17:11.150
  • When he writes his last letter, 2 Timothy chapter 4, and he
  • 00:17:11.160 --> 00:17:15.120
  • says, "For the time of my departure is at hand."
  • 00:17:15.130 --> 00:17:20.080
  • Timothy, it's time for me to pull up the anchor and set sail.
  • 00:17:20.090 --> 00:17:25.160
  • And that's why I think so much of the writing of the hymns is
  • 00:17:25.170 --> 00:17:30.160
  • based upon this thought of meeting together, gathering
  • 00:17:30.170 --> 00:17:34.150
  • together on that distant shore we call heaven.
  • 00:17:34.160 --> 00:17:38.240
  • For example, the hymn, "I'll Fly Away."
  • 00:17:38.250 --> 00:17:41.130
  • "Some glad morning, when this life is over, I'll fly away to a
  • 00:17:41.140 --> 00:17:45.110
  • home on God's celestial shore, I'll fly away."
  • 00:17:45.120 --> 00:17:51.170
  • So, that's the word, sailors used it.
  • 00:17:51.180 --> 00:17:53.150
  • Also, soldiers used it.
  • 00:17:53.160 --> 00:17:56.190
  • Soldiers were out camping when they were fighting, and when it
  • 00:17:56.200 --> 00:18:00.080
  • was time for them to move from one campsite to another, or to
  • 00:18:00.090 --> 00:18:05.010
  • go back home, they would break the camp up, and the word they
  • 00:18:05.020 --> 00:18:08.120
  • used was "onaluo."
  • 00:18:08.130 --> 00:18:10.040
  • They'd break up the camp and they'd move on.
  • 00:18:10.050 --> 00:18:13.230
  • And I like thinking about our lives that way.
  • 00:18:13.240 --> 00:18:17.010
  • We're camping out here.
  • 00:18:17.020 --> 00:18:19.160
  • This earth is a campground, not much more than that.
  • 00:18:19.170 --> 00:18:23.110
  • We're just passing through.
  • 00:18:23.120 --> 00:18:25.070
  • Our permanent abode will be in heaven,
  • 00:18:25.080 --> 00:18:28.120
  • and one day it'll be time for us to break up the camp,
  • 00:18:28.130 --> 00:18:31.010
  • put away the tent, and move on.
  • 00:18:31.020 --> 00:18:34.120
  • I love camping, I always have,
  • 00:18:34.130 --> 00:18:35.240
  • but I love it for a little while.
  • 00:18:35.250 --> 00:18:42.130
  • And I think I speak from experience.
  • 00:18:42.140 --> 00:18:44.050
  • I once spent three straight months camping out
  • 00:18:44.060 --> 00:18:48.100
  • around the United States and Canada with a buddy.
  • 00:18:48.110 --> 00:18:50.170
  • And you know, when I was done, I was done.
  • 00:18:50.180 --> 00:18:55.100
  • Then I was done camping for a long time.
  • 00:18:55.110 --> 00:18:57.140
  • Somebody, a couple weeks later, said, "Let's go camping."
  • 00:18:57.150 --> 00:18:59.080
  • "No, I'm good for a few years."
  • 00:18:59.090 --> 00:19:04.120
  • Because when you go camping, it's cool, it's fun, you put up
  • 00:19:04.130 --> 00:19:07.060
  • the tent, you light the campfire, but then, eventually,
  • 00:19:07.070 --> 00:19:11.040
  • everything smells like campfire.
  • 00:19:11.050 --> 00:19:13.160
  • All your clothes smell like fire, you start smelling pretty
  • 00:19:13.170 --> 00:19:16.030
  • ripe yourself after a couple days, so you start longing for
  • 00:19:16.040 --> 00:19:19.120
  • something more permanent.
  • 00:19:19.130 --> 00:19:22.040
  • And then the tent, the tent that you bring along,
  • 00:19:22.050 --> 00:19:25.050
  • if you use it a lot, like I've had a tent for years,
  • 00:19:25.060 --> 00:19:27.220
  • and you ought to see it.
  • 00:19:27.230 --> 00:19:29.020
  • It still works, but you can tell it's old.
  • 00:19:29.030 --> 00:19:32.000
  • The treads are kind of coming undone, the flaps are kind of
  • 00:19:32.010 --> 00:19:37.080
  • not flapping right, and that's a good description of our body.
  • 00:19:37.090 --> 00:19:42.040
  • This morning, when I got up and got ready for church, I looked
  • 00:19:42.050 --> 00:19:44.160
  • in the mirror, and I saw the tent, and I saw the threads, and
  • 00:19:44.170 --> 00:19:47.170
  • the flaps, and I go, "Yeah, it's not flappin' quite right."
  • 00:19:47.180 --> 00:19:51.100
  • I thought, "That's a tent right there I'm looking at,
  • 00:19:53.110 --> 00:19:57.030
  • it's about done.
  • 00:19:57.040 --> 00:20:00.010
  • It's been well-used, but it's a tent."
  • 00:20:00.020 --> 00:20:03.110
  • And Paul talks about our body this way in 2 Corinthians 5.
  • 00:20:03.120 --> 00:20:06.080
  • "We know that when this earthly tent we live in is taken down,
  • 00:20:06.090 --> 00:20:10.180
  • that is, when we die and leave these bodies, we have a home
  • 00:20:10.190 --> 00:20:15.060
  • in heaven, an eternal body made for us by God,
  • 00:20:15.070 --> 00:20:20.010
  • and not by human hands."
  • 00:20:20.020 --> 00:20:22.020
  • Another author whom I have loved besides Stott is F.B. Meyer.
  • 00:20:25.150 --> 00:20:30.240
  • F.B. Meyer was a contemporary with D.L. Moody,
  • 00:20:30.250 --> 00:20:34.190
  • so a century ago, or about, and F.B. Meyer was close to death.
  • 00:20:34.200 --> 00:20:43.140
  • And he wrote a letter to a friend, here's a portion.
  • 00:20:43.150 --> 00:20:46.280
  • He said, "I have just heard, to my great surprise,
  • 00:20:46.290 --> 00:20:51.220
  • that I have but a few days to live.
  • 00:20:51.230 --> 00:20:55.070
  • It may be that before this letter reaches you,
  • 00:20:55.080 --> 00:20:58.230
  • I shall have entered the palace."
  • 00:20:58.240 --> 00:21:02.170
  • Don't you love that description?
  • 00:21:02.180 --> 00:21:05.150
  • And then he says this, "Don't even bother to write,
  • 00:21:05.160 --> 00:21:08.130
  • we shall meet in the morning."
  • 00:21:08.140 --> 00:21:12.130
  • I love that, because he says, you know,
  • 00:21:12.140 --> 00:21:13.240
  • I'm living in this campground, the tent's about done,
  • 00:21:13.250 --> 00:21:16.230
  • and I'm trading it in for a palace.
  • 00:21:16.240 --> 00:21:19.130
  • I'm gonna move very shortly.
  • 00:21:19.140 --> 00:21:22.250
  • The problem is, see if you agree with this.
  • 00:21:22.260 --> 00:21:25.270
  • We live in this campground, in these tents,
  • 00:21:25.280 --> 00:21:28.130
  • but we are so preoccupied with our tents.
  • 00:21:28.140 --> 00:21:31.050
  • "How does my tent look?"
  • 00:21:31.060 --> 00:21:34.010
  • "It's okay, for a tent."
  • 00:21:34.020 --> 00:21:35.290
  • But don't be surprised when the tent doesn't look the same
  • 00:21:36.000 --> 00:21:40.040
  • next year, and the year after, and the year after.
  • 00:21:40.050 --> 00:21:41.260
  • We get so preoccupied with our tent, and the color of our
  • 00:21:41.270 --> 00:21:45.070
  • threads, and, you know, is the tent too big or to small,
  • 00:21:45.080 --> 00:21:50.170
  • and, I mean, we're so preoccupied with our bodies,
  • 00:21:50.180 --> 00:21:53.090
  • even to the point of death.
  • 00:21:53.100 --> 00:21:56.040
  • I go to funerals and the casket's open, and people go by,
  • 00:21:56.050 --> 00:21:59.120
  • and they look inside, and this is what they say.
  • 00:21:59.130 --> 00:22:01.090
  • "Man, he looks good."
  • 00:22:01.100 --> 00:22:03.100
  • He looks dead. He looked better a month ago.
  • 00:22:05.040 --> 00:22:09.150
  • This is good?
  • 00:22:09.160 --> 00:22:11.090
  • But we're just so preoccupied with how the tent looks.
  • 00:22:11.100 --> 00:22:16.160
  • Paul says there's gonna be a departure.
  • 00:22:16.170 --> 00:22:20.180
  • I'm gonna pull up the rope and set sail.
  • 00:22:20.190 --> 00:22:23.040
  • I'm breaking down the tent and moving on.
  • 00:22:23.050 --> 00:22:26.180
  • And then I said it's also used not only by sailors
  • 00:22:26.190 --> 00:22:28.250
  • and soldiers, but by farmers.
  • 00:22:28.260 --> 00:22:31.220
  • And it was used by farmers when they had an animal
  • 00:22:31.230 --> 00:22:34.080
  • that had a yoke on it.
  • 00:22:34.090 --> 00:22:35.180
  • You know what a yoke is?
  • 00:22:35.190 --> 00:22:36.280
  • It's a steering device, a controlling device.
  • 00:22:36.290 --> 00:22:38.250
  • At the end of a workday, when the yoke was lifted off
  • 00:22:38.260 --> 00:22:42.070
  • the animal, the term they used was "onaluo," "onaluo."
  • 00:22:42.080 --> 00:22:46.100
  • The job is done, the yoke is taken off, it is removed.
  • 00:22:46.110 --> 00:22:51.240
  • It has departed from off the animal.
  • 00:22:51.250 --> 00:22:53.150
  • And don't you love that Jesus said this,
  • 00:22:53.160 --> 00:22:56.170
  • "Take my yoke upon you."
  • 00:22:56.180 --> 00:23:00.020
  • You know what that means? Let me rule you.
  • 00:23:00.030 --> 00:23:02.090
  • Let me control you. Let me steer your life.
  • 00:23:02.100 --> 00:23:05.110
  • I'll be in charge, not you.
  • 00:23:05.120 --> 00:23:09.000
  • But then, there comes a day when the yoke is removed
  • 00:23:09.010 --> 00:23:12.010
  • and he says to us, "Well done, good and faithful servant.
  • 00:23:12.020 --> 00:23:15.060
  • Enter into the joy of your Lord," and we get rewarded.
  • 00:23:15.070 --> 00:23:20.250
  • So, he's wrestling with a predicament.
  • 00:23:20.260 --> 00:23:22.220
  • He's wanting to push off and depart, and it's a departure,
  • 00:23:22.230 --> 00:23:28.230
  • but we're still drilling down in verse 23.
  • 00:23:28.240 --> 00:23:31.180
  • It's more than a departure, death is an encounter.
  • 00:23:31.190 --> 00:23:35.290
  • For he says, "Having a desire to depart and be," what?
  • 00:23:36.000 --> 00:23:41.090
  • Go ahead, talk out loud in church.
  • 00:23:41.100 --> 00:23:42.280
  • "Be with Christ," now, this part is what makes death sweet
  • 00:23:42.290 --> 00:23:50.210
  • for a Christian.
  • 00:23:50.220 --> 00:23:52.280
  • It's not the departure that makes death sweet,
  • 00:23:52.290 --> 00:23:56.220
  • it's the arrival that makes it sweet.
  • 00:23:56.230 --> 00:24:00.110
  • It's the encounter we have with Christ.
  • 00:24:00.120 --> 00:24:02.130
  • There was once a man who spoke about heaven.
  • 00:24:02.140 --> 00:24:04.070
  • He was a young preacher, and he spoke about heaven
  • 00:24:04.080 --> 00:24:07.000
  • in his younger days in terms of what was in heaven.
  • 00:24:07.010 --> 00:24:09.150
  • You know, he'd talk all about the golden streets, and the
  • 00:24:09.160 --> 00:24:12.030
  • river of life, and the tree that lined the river of life, because
  • 00:24:12.040 --> 00:24:15.270
  • he was taking his cues from the Book of Revelation.
  • 00:24:15.280 --> 00:24:18.170
  • He was talking about heaven based on what's there,
  • 00:24:18.180 --> 00:24:22.180
  • until the day his daughter died and moved to heaven.
  • 00:24:22.190 --> 00:24:28.170
  • And years later, his wife died and moved to heaven.
  • 00:24:28.180 --> 00:24:32.270
  • Now, the older preacher started talking about heaven not in
  • 00:24:32.280 --> 00:24:37.180
  • terms of what's there but in terms of who's there.
  • 00:24:37.190 --> 00:24:43.050
  • And for the believer, who's there aren't just relatives and
  • 00:24:43.060 --> 00:24:48.000
  • friends that you long to be reunited with, and you will, but
  • 00:24:48.010 --> 00:24:52.160
  • even above and beyond that is the joy of that intimate,
  • 00:24:52.170 --> 00:24:56.160
  • face-to-face encounter with Jesus himself.
  • 00:24:56.170 --> 00:25:01.270
  • That's the highlight of heaven.
  • 00:25:01.280 --> 00:25:03.180
  • Heaven's main attraction is not stuff,
  • 00:25:03.190 --> 00:25:06.260
  • heaven's main attraction is God.
  • 00:25:06.270 --> 00:25:09.160
  • He'll be there, you'll be with him.
  • 00:25:09.170 --> 00:25:11.160
  • Heaven will display God's glory undiminished, full-screen.
  • 00:25:11.170 --> 00:25:17.200
  • The wow-factor will be immense.
  • 00:25:17.210 --> 00:25:19.140
  • Wow, it's God, I'm looking at him, and I didn't burn up.
  • 00:25:19.150 --> 00:25:26.120
  • announcer: Now, we want to share about a resource
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  • that will help you get a firm grasp of God's plan
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  • from the very beginning.
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  • announcer: Did God really create the world in seven days?
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  • Is everyone related to Adam and Eve?
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  • And just how big was that boat Noah built?
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  • Get a fresh look at some of the most familiar stories
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  • from the first book of the Bible in Skip Heitzig's book,
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  • "You Can Understand the Book of Genesis."
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  • When you give today to help expand this Bible-teaching
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  • It's our way of saying thank you
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  • when you give online or call today.
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  • You can understand the Book of Genesis.
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  • Skip: I'm thrilled to invite you to take your life's purpose
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  • to a whole new level with a degree in Biblical studies
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  • degree program, and it all happens right here on campus.
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  • Calvary college instructors are theologians who are passionate
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  • about the text of the Bible.
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  • academically, think about it critically, and serve God
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  • Applications for the upcoming academic year are due
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  • by August 16.
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  • announcer: Our lives on earth are temporary, so how will you
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