Category Archives: Bible Study

The Foundation of Ekklesia

 

13 Now when Jesus came into the district of Caesarea Philippi, he asked his disciples, “Who do people say that the Son of Man is?” 14 And they said, “Some say John the Baptist, others say Elijah, and others Jeremiah or one of the prophets.” 15 He said to them, “But who do you say that I am?” 16 Simon Peter replied, “You are the Christ, the Son of the living God.” 17 And Jesus answered him, “Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven. 18 And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it. 19 I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.” 20 Then he strictly charged the disciples to tell no one that he was the Christ. Matthew 16:13-20

In the passage cited above, we have what may be properly called the first confession of Christ’s ekklesia, given by Peter via revelation from God the Father.  Our Lord Jesus’ reply has led to numerous interpretive challenges that have caused no shortage of division and schism among those who profess the name of Christ, at least outwardly.

To address the first of these controversies, we begin by asking, “Who or what is this rock upon which Christ will build His ekklesia?”

Historically, there has been recognition given to a word play between Peter (masc. – petros) and the rock (fem. – petra) that some have used to help support their interpretation.  There may be something to this and our Lord seemingly is making a distinction between the two, i.e. “You are Peter (little rock) and on this rock (rock cliff) I will build my ekklesia“.  Despite the obvious differences, I do not lean on this distinction to determine the meaning of the passage.

Traditionally, the Roman Catholic Church has asserted that the “rock” in this passage is Peter, which for them sets up the doctrine of Apostolic succession upon which they fabricate their doctrine of the Pope.  Some, even well-intentioned Protestants, affirm that the rock does indeed refer to Peter, their implications simply being that the church was built upon the apostles, of which Peter may have had preeminence.  Of course, this latter, Protestant interpretation in no way allows for the establishment of apostolic succession from Peter to popes.

Others, perhaps recognizing the validity of such an interpretation have affirmed not only Peter as the rock, but Peter + his confession that Jesus is the Christ, the Son of the Living God.  This is the view that I held by default, meaning I hadn’t really studied the passage for myself but relied on faithful teachers who held this view (never a good idea by the way!).  Similarly, some have simply allowed that the rock is the confession that Peter makes or even the faith that he displays.

However, now arriving at this passage with fresh eyes for the purpose of defining my understanding of the church, I find myself in disagreement with all of the above interpretations concluding that, along with John Owen, the rock is none other than Christ.

First, notice the ESV translation of this interaction between Peter and our Lord:

16 Simon Peter replied, “You are the Christ, the Son of the living God.” 17 And Jesus answered him, “Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven. 18 And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it.

In making observations on this passage, the question that I’ve asked first is not who is the rock, but why does our Lord repeat Peter’s name in a formulaic expression, first in saying Simon Bar-Jonah and then declaring “you are Peter”?  The answer, I humbly assert, is to repeat the formula that Peter uses.  In doing so, Christ reminds Peter of the name change that He gave him (John 1:42), the little rock from the larger Rock, so to speak, thereby affirming Himself as the central focus of this confession and passage, not Peter.  Note below:

“You are the Christ, the Son of the living God.”

“You are Peter, and on this rock I will build my church

If our Lord was determined to declare Peter as the rock upon which He would build His ekklesia He could have simply said “You are Petros and upon this Petros I will build my ekklesia”, no word play necessary.  The two confessions seem to be directly parallel, but let’s go on.

Second, note the framework for this entire section is the assertion that Jesus is the Messiah (Christ/Annointed One).  It begins with the question, “Who do people say that the Son of Man is?” to which Peter answers, “The Christ, the Son of the living God”.  The section ends with the instruction by Jesus for His disciples to “tell no one that he was the Christ.”  The focus is not that Peter has been in some way given the distinction as the rock, but that Jesus is the Christ,  the Anointed One and Son of God.  This fact frames the entire interaction between Jesus, Peter, and subsequently the other disciples.

Third, almost as if to dispel any confusion that Peter may have been given the preeminent designation as THE rock, Matthew’s gospel follows up this account with a rather inauspicious portrayal of Peter.  If in fact he was just designated as the rock upon which Christ’s ekklesia would be built, then this foundation begins to crumble in the very next narrative.

21 From that time Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised. 22 And Peter took him aside and began to rebuke him, saying, “Far be it from you, Lord! This shall never happen to you.” 23 But he turned and said to Peter, “Get behind me, Satan! You are a hindrance to me. For you are not setting your mind on the things of God, but on the things of man.” Matthew 16:21-23

Fourth, the word our Lord chooses to use here for rock, petras, has a prior usage in Matthew’s gospel.  In Matthew 7:24-25 we read

24 “Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock. 25 And the rain fell, and the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on the rock.

Can there be any reasonable argument made that the rock upon which the wise man builds his house is none other than our Lord?

Fifth, outside of the Gospel of Matthew, we have clear passages that designate Christ as the stone, or Cornerstone, upon which His ekklesia is built.  Sometimes this is the word lithos, but other times it is the very word we find here in Matthew.  We can see this in Romans 9:33, 1 Corinthians 10:4, and most notably 1 Peter 2:8 (see also Isaiah 28:16 and Psalm 118:22)

Finally, the equivocation of Christ as the primary rock (Cornerstone) and the apostles as the foundation upon which the “church” is built is made in Ephesians 2:20.

19 So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, 20 built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, 21 in whom the whole structure, being joined together, grows into a holy temple in the Lord. 22 In him you also are being built together into a dwelling place for God by the Spirit.

Additionally, note the larger context of 1 Peter 2 and the highlights I’ve made below

As you come to him, a living stone rejected by men but in the sight of God chosen and precious, you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ. For it stands in Scripture:

“Behold, I am laying in Zion a stone,
    a cornerstone chosen and precious,
and whoever believes in him will not be put to shame.”

So the honor is for you who believe, but for those who do not believe,

“The stone that the builders rejected
    has become the cornerstone,”

and

A stone of stumbling,
    and a rock of offense.

They stumble because they disobey the word, as they were destined to do.

It seems likely that the above two passages, Ephesians 2 and 1 Peter 2, could easily explain the declaration of Peter as little rock and Christ as THE rock.

Peter’s role in the formation of the early church is important, no doubt.  But if preeminence were to be given to any Apostle, we might more easily conclude that this eventually became the Apostle Paul, whose influence was arguably greater that Peter’s.  Additionally, in Acts 15, at the so-called Jerusalem council, a passage we will look at later, James seems to have a position of seniority or superiority, not Peter.

Finally, let’s conclude with a summary statement from Owen,

There is but one rock, but one foundation. There is no mention in the Scripture of two rocks of the church. In what others invent to this purpose we are not concerned. And the rock and the foundation are the same; for the rock is that whereon the church is built, that is the foundation. But that the Lord Christ is this single rock and foundation of the church, we shall prove immediately. Wherefore, neither Peter himself, nor his pretended successors, can be this rock. As for any other rock, it belongs not unto our religion; they that have framed it may use it as they please. For they that make such things are like unto the things they make; so is every one that trusteth in them: Psalm 115:8. “But their rock is not as our rock,
themselves being judges;” unless they will absolutely equal the pope unto Jesus Christ.
Solus Christus!

 

Union with Christ

 

“The present writer has not the least doubt in his mind that the subject of spiritual union is the most important, the most profound, and…the most blessed of any that is set forth in the sacred Scriptures. Yet, sad to say, there is hardly any that is now more generally neglected. The very expression “spiritual union” is unknown in most professing Christian circles; and even where it is employed, it is given such a protracted meaning as to take in only a fragment of this precious truth. Probably its very profundity is the reason why it is so largely ignored in this superficial age. Yet there are still a few left who are anxious to enter into God’s best and long for a fuller understanding of the deep things of the Spirit. It is principally with these in mind that we take up this subject. -A.W. Pink (1886-1952)

Our recent posts concerning 1 Corinthians 15 have been focused on the outworking of humanity’s union with Adam, as introduced by the divinely inspired pen of the Apostle Paul, 21 For as by a man came death, by a man has come also the resurrection of the dead. 22 For as in Adam all die, so also in Christ shall all be made alive. 1 Corinthians 15:22-23

After looking at our relationship with Adam through his federal and seminal headship and subsequently the consequences of his original sin that have permeated down to this very day among all mankind, we turn now to the other side or parallel of the relationship defined in the passage above, namely a believer’s union with Jesus Christ.

As a reminder, the Apostle has introduced this parallel relationship between Adam and Christ for the purpose of magnifying the resurrection of our Lord, His defeat of sin and death, and our subsequent defeat of sin, death, and bodily resurrection by means of our union with Him.  This is communicated through, “by a man has come also the resurrection of the dead” and “so also in Christ shall all be made alive.”  It is this simple, short statement in Christ that we want to focus our attention.

The Puritans described three ways in which the union with Christ could be understood and described.  These are not three distinct unions, rather three parts or aspects of the one union with Christ. First, what they called an “Immanent Union”, a pre-temporal union, that is, outside of time and space.  Second, a “Transient Union” or union with Christ in times past through the events at the cross, namely His mediatorial death, resurrection, and ascension.  Finally, a “Applicatory Union” that is, an actual union with Christ by faith, or we may say experimentally, better still a present reality in time and space at the moment we trust in Christ.

First, our pre-temporal union with Christ may be seen clearly in Ephesians 1:3-4, “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, even as he chose us in him before the foundation of the world, that we should be holy and blameless before him.”

It is this phrase, “in him”, along with the previously mentioned, “in Christ” that expresses the various ways in which believers are in union with Christ.  In this particular passage, the Holy Spirit, through the pen of the Apostle Paul, is communicating our union with Christ before the foundation of the world.  On this, John Murray writes, “The fountain of salvation itself in the eternal election of the Father is ‘in Christ’.”  This pre-temporal union is not universal, but is limited to the elect of God whom He has sovereignly chosen according to His own good pleasure, reason, and justification, apart from any works, deeds, or otherwise inherent goodness in man.

  •  Summarily we may say that this union is a work of the Father through the plan of redemption in Christ.

Second, what the Puritans referred to as a transient union, or that which occurred through the mediatorial death and resurrection of our Lord Jesus Christ.  The classic passage representing this is Romans 6

Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.

For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. We know that our old self[a] was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. For one who has died has been set free from sin. Now if we have died with Christ, we believe that we will also live with him. We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. 10 For the death he died he died to sin, once for all, but the life he lives he lives to God. 11 So you also must consider yourselves dead to sin and alive to God in Christ Jesus.” Romans 6:3-11

This union with Christ answers that battlefield question, “For whom did Christ die?”  The answer is that He died for those who would ultimately believe, those whom the Father chose and have been given to Him (John 6:37).  Murray again writes, “It is also because the people of God were in Christ when he gave his life a ransom and redeemed by his blood that salvation has been secured for them; they are represented as united to Christ in his death, resurrection, and exaltation to heaven.”

  • Summarily, we may say that this aspect of union is a work wrought by Christ through His perfectly obedient life, death on the cross, resurrection from the grave, and His mediatorial role as Kingly High Priest by which He presides over all those in the New Covenant.

Third, the “applicatory union” or what is sometimes called the mystical union is the experiential union that comes by way of faith in Christ.  When a sinner repents of sin and places their God-given faith in Christ, they are united to Him in a very real way.  It is the application in time and space of the two previous unions discussed above. Ephesians 2:4-10 is offers a typical explanation

But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved— and raised us up with him and seated us with him in the heavenly places in Christ Jesus, so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. 10 For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.”

Notice also that our sanctification, “created in Christ Jesus for good works” is expressly related to our union with Christ as well.  This is the link to our obedience that our Lord describes in terms of the vine and branches in His sermon from John 15:1-17.

  • Summarily, we may say that this aspect of the union is a work of the Holy Spirit in applying the benefits purchased by Christ on the cross and sealing those for whom election was decreed by the Father and purchased by the Son.

The union with Christ intimated in 1 Corinthians 15, takes these three to their ultimate conclusion, namely resurrection from the dead unto life for all who have believed in Christ, therefore bringing our union with Him in a death like His and a resurrection like His to consummation in glorification like Him.

Union with Christ is central to the New Testament teaching of our salvation.  In fact, without it, there is no salvation.  It is the basis of our election, the basis for our justification, the basis for our adoption, the basis for our sanctification, and will be the basis for our glorification when we are raised from the grave and given our glorified bodies as was the Captain of our salvation, the Lord Jesus Christ.  As we have seen, union with Christ is entirely a Trinitarian work from beginning to end.

A further application of union with Christ that is deserving of it’s own post is that of Christ in us.  Not only does Scripture affirm our “in Him”, but amazingly it details the reality of Christ in us!  Galatians 2:20 is a passage worthy of meditation in this regard.

The ramifications of these glorious truths are infinite, let us attempt to put this theology on the cookie shelf at eye level by asking, what has union with Christ to do with my everyday life?

It is in Christ that our salvation was planned, secured, and applied.  This should give us not only freedom, but glorious hope that our salvation rests on no merits of our own, but solely on the finished work of Christ.  It is this freedom that impacts how we live our daily lives before the throne of God.  Because Christ dwells in us, we may have confidence to face whatever battles the world, the flesh, and the devil throw at us, knowing that Greater is He that is in me, than he that is in the world.  Ultimately our union with Christ gives us hope, a blessed hope, that something far better awaits us than what we have or experience in this life, when we shall be like Him for we shall see Him as He is.

Soli Deo Gloria!

 

 

Anatomy of a Heretic

 

***This post will be a little longer than usual, due to the amount of material needing to be covered.***

What makes someone a heretic?  Who is qualified to make this determination?

A heretic is a person who departs from recognized orthodoxy, or we might say more accurately one who believes and promotes beliefs contrary to Scripture.  Unfortunately, history is riddled with the misapplication of the term.  Some who held faithfully to Scripture were labeled heretics, even unto martyrdom.  Others were rightly labeled heretics and cast out, treated like a gentile tax collector.

Labeling someone a heretic is serious business, particularly as it relates to the people of God.  In essence, it is a functional utilization of the keys to the kingdom by which the people of God are given power and authority to bind and loose within and without the kingdom of God.

Under the Mosaic economy, the nation of Israel was given specific commands regarding the heretics of their day.  In Deuteronomy 13:1-5 we read,

“If a prophet or a dreamer of dreams arises among you and gives you a sign or a wonder, and the sign or wonder that he tells you comes to pass, and if he says, ‘Let us go after other gods,’ which you have not known, ‘and let us serve them,’ you shall not listen to the words of that prophet or that dreamer of dreams. For the Lord your God is testing you, to know whether you love the Lord your God with all your heart and with all your soul. You shall walk after the Lord your God and fear him and keep his commandments and obey his voice, and you shall serve him and hold fast to him. But that prophet or that dreamer of dreams shall be put to death, because he has taught rebellion against the Lord your God, who brought you out of the land of Egypt and redeemed you out of the house of slavery, to make you leave the way in which the Lord your God commanded you to walk. So you shall purge the evil from your midst.”

Likewise, in Deuteronomy 18:20-22

20 But the prophet who presumes to speak a word in my name that I have not commanded him to speak, or who speaks in the name of other gods, that same prophet shall die.’ 21 And if you say in your heart, ‘How may we know the word that the Lord has not spoken?’— 22 when a prophet speaks in the name of the Lord, if the word does not come to pass or come true, that is a word that the Lord has not spoken; the prophet has spoken it presumptuously. You need not be afraid of him.

Fortunately for us (and maybe also for so-called heretics!) we do not live under the Mosaic economy, so stoning false prophets is no longer a requirement (or legal!).  Regardless, the seriousness of presumptuously speaking for the Lord can be felt in the passage above.

Before we get into further discussion of the man and ministry under examination in this series, Arnold Murray, and weigh whether he is in fact heretical, let’s briefly identify several key attributes of a heretic, the anatomy of a heretic so to speak:

  1. A head full of knowledge but never arriving at the truth.
  2. Eyes blinded to the truths of God’s Word.
  3. Ears that cannot hear rebukes or correction.
  4. A tongue that twists Scripture to advance themselves and their false teaching.
  5. An unregenerate heart that denies the central attributes of God, thereby creating a god fashioned in their own likeness.
  6. Hands that misapply Scripture.
  7. Feet that spread their false teaching to an audience of tickling ears far and wide.  A false teacher that nobody pays attention is an anomaly.

Turning again to Murray, to ensure that his apologists don’t accuse me of taking the clips we looked at last time out of context (though in reality those are question and answer, no context needed) below is a teaching on John 10, one I intentionally picked out because of Christ’s claim to deity, as well as the distinction He makes between Himself and the Father.

This video is actually a good overview and introduction into the other questionable, if not heretical, teachings of Murray.  For our purposes, we’ll begin at the 25:36 mark where we are introduced once again to Murray’s views on the pre-existence of man.

25:36  

Here Murray begins his exposition of John 10:30 by referencing Isaiah 7:14 which we’ve heard him use before.  No doubt a pet passage of his that he never fully explains, but leaves ambiguous to promote heavily his Modalist doctrine that we looked at last time.

Then he directs the listener’s attention to Genesis 1 by stating God’s words, “Let us create man in our image.”  However, Murray departs from orthodoxy that views this as an intra-Trinitarian conversation.  Instead he sees the let “us”… and in “our” image as a reference to angels alongside God.  As if that weren’t departure from orthodoxy  enough, he then equates the angels to “us”, i.e. humans, stating that “everyone of us was in angelic or spiritual bodies at that time”.  Let’s summarize what he is advancing through this teaching:

  1. The us and our in Genesis 1:26 is not a reference to the Godhead, but is instead a reference to angels
  2. These angels are not merely a set of created beings who serve God day and night, but are instead humanity – pre-existing humanity – in angelic or spiritual bodies.

This teaching is very similar to Mormonism, which should tell you the ground upon which Murray is treading is quicksand.  Simply put there are no verses used to support or promote this false teaching at all.  I know later he will reference Ecclesiastes, but as we’ll see, that also is a misinterpretation of Scripture.

Continuing this discussion in 26:45, Murray again references a different “dimension” for God, which it seems is his way around the Trinity, using these dimensions as a way for him to support Modalism.  My guess is that he would conclude the Father, spiritually, was in another dimension and then He entered into the flesh in this dimension as the Son.

As a side note, there is a passing mention here to another controversial doctrine advanced by Murray which he calls the “third-earth age”.  It’s difficult for me to pin this down based solely on this video teaching, but I would surmise it has reference to us existing prior to creation in the first-earth age, then in this age – the second earth age, then in the age to come, the third earth age.  This too is similar to that of Mormon teaching.  Murray will also cite (and misinterpret) 2 Peter 3 to support his view.

In the very next breath, Murray introduces yet another of his controversial teachings, namely that of the Kenites, or those who he sees as offspring of Cain, who who Murray claims was a byproduct of sexual relations between Eve and Satan.  This will lead us into the doctrine of the Serpent Seed, but we’ll wait on fully unpacking this, as it will come up again shortly.  Literally within the span of 3:30, Murray has spouted off a denial of the Trinity, the pre-existence of man, the existence of three earth ages, and the Kenite or serpent seed doctrine.  As a reminder, we’re in John 10, Murray isn’t.

When dealing with heresies and heretics, it’s not enough to simply point out their errors.  We must contend for the truthfulness of Scripture.  Murray’s interpretation of John 10:30-33, despite being heretical, wholly misses the point.  When Christ declares that He and the Father are one, a statement of unity among the divine essence of God while simultaneously maintaining their distinction in person, the Jews pick up stones to stone Him, vs. 32.

Now we must ask why?  Why would this statement from Jesus elicit such a response from the Jews?  Because it was a claim to deity and under Mosaic law, blasphemy – which they would ultimately accuse and murder Him falsely for – was punishable by stoning.  This is made perfectly clear in verse 33, “The Jews answered him, ‘It is not for a good work that we are going to stone you but for blasphemy, because you, being a man, make yourself God.’”  According to Murray, the Jews were going to stone Jesus because they were jealous that they could not do the good works, healing, miracles, etc, that He did, completely missing the explanation in verse 33 (notice he glosses right over it).

All heresy and false teaching aside, one cannot sit under teaching that completely misinterprets a clear passage of Scripture as this one.  How can anyone take anything else he promotes if he can botch  the interpretation of a passage that gives its own interpretation?  John 10 is a historical narrative, not Revelation, not OT prophecy, and the explanation of this account,  much like some of Jesus’ parables, is given in the passage.

Moving on…there’s much more, suffice to say, there is enough up to this point and in our last post to convince a listener to avoid Murray and his subtle God-denying teaching.

But truth against error must be advanced.  As the Apostle Paul wrote, under divine inspiration of the Holy Spirit, And what I am doing I will continue to do, in order to undermine the claim of those who would like to claim that in their boasted mission they work on the same terms as we do. 2 Corinthians 11:12

29:25 I said ye are gods – Psalm 82:6

Here again is a quick-slip of Modalism.  Murray states that Christ is claiming to have made this statement in Psalm 82:6, “He is quoting Psalm 82:6 here and He is saying I’m the One who said it.”  Murray then states, “He is that spirit that moves upon. He is our Father that said it.”  There we see clearly his equation of Christ as the Father and the Father as the incarnate Christ.

As to the interpretation of “ye are gods” by citing Ezekiel 18:4, “All souls belong to God” and then concluding that “gods” is actually “God’s” in reference to possessive ownership, this is another example that:

1. He does not know Greek or Hebrew, nor can he rightly handle the word of God in English.

2. He is unable to interpret basic passages of Scripture.

Andreas Kostenberger in the Commentary on the New Testament Use of the Old Testament comments on John 10:34, “Jesus’ purpose in adducing this particular OT passage in response to the Jews’ charge of blasphemy ‘is an appeal to Scripture to justify His claim to be one with the Father, and to be His Son.’  In essence, Jesus is saying that there is OT precedent for referring to humans as ‘gods’” (note gods in this passage is a reference to human judges/judiciary rulers – see resource video below).  Jesus was pointing out the inconsistent application by the Jews of their own law while asserting the validity of His own claim to deity.  But Murray misses all this by redefining gods as God’s.

31:11 “You’re a child of God.  Where do you think you’re soul came from?  Ecclesiastes 12:6-7.”  More talk of the pre-existence of humanity, which by the way completely violates the order given in 1 Corinthians 15:46-47, physical then glorified bodies.

In this episode, Murray has re-hashed several of the arguments and teachings that we saw promoted in the clips last time, but we were able to see them within the context of his regular television broadcast.  This leads me to believe that regardless of the text, his end goal is to arrive at these false teachings.  I’m changing my original statement that maybe you wouldn’t hear something false in every episode.  I think maybe that’s all you hear over and over regardless of the text being discussed.  Perhaps the old adage, “you can’t get there from here” is wrong after all.

Summarizing, thus far we have seen the following errant doctrines:

  1. A denial of the orthodox doctrine of the Trinity and a promotion of the false doctrine of Modalism.
  2. The first-earth age theory.
  3. A belief in the pre-existence of man.
  4. An introduction to the controversial and misleading Kenite doctrine, which is based in his promotion of the Serpent Seed (we will look at this next time).
  5. The inability to interpret the most basic of passages.

The evidence is weighing strongly against Murray, the Shepherd’s Chapel, and all those who would promote such ungodly teaching.

Mercifully, this teaching episode ends and the Q&A portion of the program ensues at 34:05.  Here is where we will pick up next time.

Resources:

https://www.gotquestions.org/first-earth-age.html

https://carm.org/does-ecclesiastes-12-7-prove-we-pre-existed-in-heaven