WEBVTT

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we don't bring any honor to God by making ourselves less than who He says we are.

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You know, there can be, when we make a statement like we're the greater people on the earth,

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that can sound weird on a number of levels. But I think we get into this false piety

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where, well, I'm just little old me, and I'm needy, and I'm just crushed and broken,

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and I can't, you know, Scripture says that we can do nothing apart from Him. You know,

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we all know that one. But we emphasize that when He also says, I can do all things through Christ

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who strengthens me. So yes, we can do nothing apart from Jesus, but the good news is we're

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not apart from Him and don't ever intend to be.

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Well, welcome back to Kingship Reformation. Today we're on class number six, and the title is

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Greater People and Greater Works. So just as a point of quick review, you know, we've been

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talking about this fact that Jesus redeemed us, not to get us off the earth, but He redeemed us

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and made us kings and priests to reign on the earth. And we've been looking at the storyline

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on a pretty high level of the narrative of the kingdom of God on earth. And, you know, it's true,

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we really have been cast into a story fit for kings. Now, largely we've been sold a lesser

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story, and I think that's why we haven't lived as kings. We've kind of lived as escapists,

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and anything in between. But that's changing. As I said, I believe we're in a kingdom awakening

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and a kingship reformation of believers. And I'm starting to hear more and more, I'm hearing more

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and more preachers around the country and around the world that are picking up on this. And I

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really do believe it's a move of the spirit in our time. So kingship reformation is about

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discovering and engaging in our kingly role in His great story. So the last class we focused on

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how the kingdom actually grows and transforms the earth. And so in summary, Jesus plants the

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sons of the kingdom in the earth. That was taken from the parable of the wheat and tares in Matthew

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13. You know, we grow alongside of the tares. And so that was a key point of growing up. We act as

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leaven mixed into the dough. You know, one of the versions of that parable of the leaven

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is that it's mixed into all throughout until the whole loaf rises. So we function as salt in

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the earth. You know, Jesus said, you are the salt of the earth. And salt is mainly a preservative.

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But I just said here that we function as salt, preserving and flavoring life on the planet.

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So we shine as light in the darkness. You know, we're not the light that people, we want people

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to come out of the darkness and into our light meetings. We want to be light that penetrates

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darkness in the spheres of influence. And the way we do that is by the way we work, really the

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way we work out our salvation. Jesus said, let your light so shine. And that so means, it's not

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like saying, let your light shine so much. It's like, let your light in this manner, let it so

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shine. How? Jesus, that men would see your good works. They'd see the way you work. They'd see

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the way life is supposed to work. And that shines light in a dark room. And they stop stumbling over

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ridiculous ideologies that we hear promoted by the world so much. So in summary, the kingdom

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of God on earth grows through the intricate and intimate involvement of God's kingdom people who

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are planted in the world. We're not of the world, but we've been planted in it. And that's God's

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glorious plan. So the days of disengagement and withdrawal from the earth and looking forward to

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getting off the earth are over. I'm officially declaring those days over. So today I want to

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talk about in this class, greater people, greater work. So greater people, where do I get that

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expression? First of all, I just want to say, we are the greater people. If you're a child of God,

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from the lips of Jesus, Matthew 11, 11, Jesus says, when he's talking about John the Baptist,

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he says, assuredly, I say to you, among those born of women, there has not risen one greater

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than John the Baptist. Now let that sink in for a minute. That's, you know, his, his, his hearers of

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that when he first said that had to be like, you know, going through their Rolodex in their mind

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of all the people in the Old Testament of coming on David, Daniel, Joshua, Moses. And Jesus is

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saying assuredly that of all those people prior, there's not one greater than John. But then he

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blows our mind and says this directly to us, but he who is least in the kingdom of heaven is greater

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than he, greater than John. So you do the math on that. We don't bring any honor to God by making

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ourselves less than who he says we are. You know, there can be, when we make a statement like we're

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the greater people on the earth, that can sound, that can sound weird on a number of levels, but

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I think we get into this false piety where, well, I'm just little old me and I'm needy,

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and I'm just crushed and broken. And I can't, you know,

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scripture says that we can do nothing apart from him. You know, we all know that one.

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But we emphasize that when he also says,

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I can do all things through Christ who strengthens me.

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So yes, we can do nothing apart from Jesus,

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but the good news is we're not apart from him

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and don't ever intend to be.

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So what does scripture say about us?

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Psalm eight, four through six

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is one of the most mind boggling scriptures.

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Old Testament, so I believe talking about man at large,

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not just redeemed man.

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What is man that you take thought of him

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and the son of man that you care for him?

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Yet you have made him a little lower than Elohim

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and you crown him with glory and majesty

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and you make him to rule over the works of your hands.

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You have put all things under his feet.

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Now you should just really spend some time meditating

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on every one of those little phrases in that scripture,

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but this is what God says about us, who we are.

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I'll give an example of our greatness

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as applied to a particular area.

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Let's call it prayer.

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So James 5, 16 and 18 says,

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the effective fervent prayer of a righteous man

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avails much.

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I wanna point out, it says a righteous man there.

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It doesn't say if I can fill up the stadium

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with believers crying out for a particular thing,

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then maybe I'll hear from heaven.

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Now I love corporate prayer and I love stadium gatherings

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and I'm not knocking that,

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but James literally says here

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that the effective fervent prayer

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of a righteous man avails much.

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And I'm really glad he didn't stop there

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because we would downgrade it.

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But he goes on to says,

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Elijah was a man with a nature like ours

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and he prayed earnestly that it would not rain

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and it did not rain on the land

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for three years and six months.

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And then he goes on to say,

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he prayed again and the heavens gave the rain.

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The point is this,

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I believe that the Holy Spirit through the writer,

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through James was indicating,

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in case people are wondering what I mean

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by what a righteous man can avail in prayer,

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I'm gonna set a pretty high bar here and say,

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Elijah, this old covenant guy

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actually called for the rain to stop.

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In fact, I've written the scripture here,

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first Kings 17, one, this is actually,

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cause I wanted to look it up.

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Where did Elijah actually pray for it not to rain?

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So I went back to first Kings 17, one,

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and this is what Elijah says to Ahab, the king,

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as the Lord God of it,

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this is called confidence by the way,

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in your relationship with God,

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as the Lord God of Israel lives before whom I stand,

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there shall not be due nor rain these years,

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except at my word.

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Okay, that's a kingly prayer right now.

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And again, we've been redeemed to be kings and priests.

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This is what we ought to have as a target

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for the way we pray as the ecclesia of God.

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So I would just say, have we the church,

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have we even begun to grasp,

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much less walk in the reality of these truths?

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I believe the days are coming,

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I don't know how far down the road it'll be,

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but when walking in this greatness

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will be normal for the saints.

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These things right now have a cognitive dissonance to them

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because we haven't really been given a,

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again, that story that requires that kind of faith

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or that kind of greatness,

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but it really is God who says these things about us.

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So we are the greater people

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and I just don't take my word for it,

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take Jesus's word for it.

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And then I wanna talk about the greater works

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and I get, I draw that phrase from John 14, 12,

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where Jesus says, most assuredly, I say to you,

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he who believes in me, the works that I do, he will do.

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If he stopped right there, it'd be an awesome,

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it would be an awesome declaration or promise.

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But he says, and greater works than these,

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he will do because I go to my father.

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And again, you just have to meditate.

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We have to renew our minds to this truth

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because it's not something you get right away,

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but he said, me leaving because I leave,

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it's going to facilitate or empower

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or enable greater works to be done

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by those who believe in him.

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So what is the causal relationship

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between Jesus's leaving earth

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and our being able to do the greater works?

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And of course, the first answer we all would give,

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and it's, I believe, mostly true.

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It's true, but it's only part of the story

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and that's the Holy Spirit was poured out

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when Jesus went to the father,

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then the spirit was poured out

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and the spirit that was with them,

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as he told his followers and now be in us.

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So the indwelling spirit of God, I mean, that's awesome.

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So that empowers us to do the works of Jesus.

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That would speak to our ability to do more works

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than Jesus did because he was limited by the human body

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he chose to travel around in when he was on the earth.

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But Jesus didn't just say, you do more works.

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He said, you do greater works.

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And that's a qualitative statement,

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not a quantitative statement.

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So what is this relationship between Jesus leaving?

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And I believe it's right at the heart.

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It's right at the core of this kingship reformation

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and this kingdom of God awakening.

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When Jesus ascended to the father,

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he ascended to receive his kingdom.

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It was his coronation, his crowning moment.

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We have the parable of,

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Now, a man goes to a faraway land to receive a kingdom,

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and then he comes back, and he asks his people,

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his servants, to give an account.

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But probably the most stunning picture of this ascension,

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what Jesus ascended to do, is Daniel 7, 13 to 14.

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I'll just read that.

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I was watching in the night visions,

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and behold, one like the Son of Man,

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coming with the clouds of heaven, by the way,

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he came to the Ancient of Days, and they

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brought him near before him.

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Then to him was given dominion, and glory, and a kingdom,

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that all people's nations and languages should serve him.

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His dominion is an everlasting dominion,

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which shall not pass away in his kingdom, the one which

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will not be destroyed.

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So when Jesus redeemed us and received his kingdom,

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he made us kings and priests to reign on the earth.

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This is why I believe he says we do the greater works because he

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went to the Father, because he went to become the king.

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He did not walk on the earth as a king.

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He walked on the earth as the Lamb of God.

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Now he's seated at the right hand as the king,

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as the lion of the tribe of Judah.

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So he said that Jesus said he was going to build his church.

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This is Matthew 16.

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He's going to build his ekklesia,

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and that this is his legislative body.

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We've talked about that.

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The Greek word for church there is ekklesia.

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It's a legislative body.

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He's going to build his legislative body

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on the earth, which the gates of hell would not prevail against.

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So what are the greater works that Jesus did not do?

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So it's very interesting.

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So in Luke chapter 4, this is when Jesus stood up

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in the synagogue, and he read the following passage

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from the prophet Isaiah.

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And I'm just going to read Isaiah 61, 1 through 2a.

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The spirit of the Lord God is upon me,

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because the Lord has anointed me to bring good news

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to the afflicted.

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He has sent me to bind up the brokenhearted,

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to proclaim liberty to the captives

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and freedom to the prisoners,

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and to proclaim the favorable year or the year of jubilee,

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favorable year of the Lord.

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Then when he closed the book and sat down,

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he said, today this scripture is fulfilled in your hearing.

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What was he saying to them by looking for

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and reading this particular passage out of Isaiah?

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This was a turning point,

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one of many turning points in his ministry.

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He was telling them point blank in the synagogue

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that he is the anointed one of whom Isaiah prophesied.

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And the way he's validating that statement

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is these are the works that I do,

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because they've seen him preaching good news

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of the afflicted and binding up the brokenhearted,

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proclaiming liberty to the captives,

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healing the sick, raising the dead.

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All the individual works Jesus did validated

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that he actually was the one.

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And this was him standing up and saying,

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I am here, I am he.

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So the works that he referred to in this Isaiah 61, 1 and 2,

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they're redemptive works to individuals,

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if you'll notice that.

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We the redeemed, the people of God,

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we continue doing these works as well, as Jesus said we would.

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He said, the works I do, you will do.

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So I think we get that.

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I think, of course, there are still whole sections

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of the church that don't believe in the power of miracles today,

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don't believe in all of the gifts of the Holy Spirit.

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That's called cessationism.

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And I'm not even going to grant that the time

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to address it with this crowd.

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But we still do the works that Jesus did.

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And we've been doing them.

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And I think we're going to be doing more of them.

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And I think we're going to be doing them more powerfully.

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But they're still the works Jesus did,

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which are the redemption aimed towards individuals.

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But the Isaiah 61 passage goes on from that place

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where Jesus stopped his reading to speak about additional works

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being done.

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This is mind-boggling here.

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So I'm going to read it, Isaiah 61, 3b through 4.

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It says, so they will be called the oaks of righteousness,

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the planting of the Lord, that he, God, may be glorified.

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Then they will rebuild the ancient ruins.

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They will raise up or restore the former devastations.

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And they will repair the ruined cities and the desolations

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of many generations.

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Now, notice that the works in this Isaiah passage,

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they've progressed from works of personal redemption, which,

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again, are the ones Jesus stood up and read and said,

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today this is fulfilled in your hearing.

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So they progressed from personal redemption

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to cultural reformation.

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And I believe personally that this

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is what Jesus meant by the greater works.

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Notice who's doing these works of reformation

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in the Isaiah passage.

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It's the redeemed.

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It's the planting of the Lord.

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Frankly, it's the ones that the redemptive works

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were first performed on.

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It was we that were in prison and have been set free.

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It's we that were lost, but now we're found.

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We were blind, but now we see.

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And he doesn't give a pause there.

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He doesn't say, and then they're put in a holding pattern

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until the anointed one returns to earth

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and starts fixing the earth.

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There's no pause there. It says,

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then they will be called the oaks of righteousness,

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the planting of the Lord.

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Then they will rebuild, restore, and repair.

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So these are works of cultural reformation.

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And it's the redeemed that are doing those.

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So we're doing these works, again,

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John 14, 12 said, because he goes to the Father.

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So he's gone to the Father to be enthroned

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as the King of kings, having redeemed us

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and made us kings and priests to reign on the earth.

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So the bottom line here, I believe,

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is that we, the redeemed kings and priests,

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are doing the works of personal redemption that Jesus did.

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But we're also doing, and we're called to do,

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the greater works of reformation under the crowned headship

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of the reigning King Jesus.

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You know, he's really a king.

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He's sitting on a real throne.

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It's not ethereal.

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It's not just an interior thing.

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The kingdom of God is within us.

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It starts there.

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It gets planted in us.

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But then he plants us in the earth, and he says,

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now you reign and rule on the earth.

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So Jesus didn't do these greater works while on earth,

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because as Ephesians 1, 22 says, he's now,

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as he's been ascended, he has been given as head

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over all things to us, to the church, which

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is his body, the fullness of him who fills all and in all.

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So folks, this is the kingship reformation.

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These passages, I believe, are going

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to become more and more familiar to us.

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And we're going to begin to get a vision, a picture,

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beyond the, I believe, shrunken version

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of the kingdom of God and Christianity

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in general that most of us have been raised

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under for the last 150 years.

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Nobody here is any older than that.

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I'm probably the closest.

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But I think we're in for some exciting times

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and just really looking forward to exploring, you know,

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how do we reign and rule?

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You know, how do the saints, as kings and priests,

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reign and rule on the earth?

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I think we'll spend the rest of our lives mining that out

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and walking in that.

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And so just welcome to the kingship reformation.

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And thanks for being with me for this class.

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And we will see you on the next class.
