Jim Harper - The Work of the Holy Spirit in New Testament Times - Class 5 - The Spirit Gift of Tongues

Automatically transcribed. Accuracy is good but not perfect, and words are sometimes wrong. Trust the audio over the text.

1. 0:00

   This is day five of the 2007 Palm Springs Bible School. Our second period teacher is Brother Jim Harper. His topic for the week is the work of the Holy Spirit in the New in the New Testament. And today’s class is the spirit gift of tongues or the gym. Are you going to understand me?

2. 0:29

   I hope. Well, brothers and sisters, you you look at a subject like this. The spirit gift of tongues. And it comes with its own built in intrigue, doesn’t it? Whatever was this all about? And I just hope at the end of the day you won’t feel that I’ve been so speculative that we’ve been brought crashing down from the mountain top because that’s where we’ve been brought to already.

3. 1:02

   The New Testament provides several details. Related to the gift of tongues that tell us something about the nature of what was spoken. And these details are worth exploring biblically. And I want to just run through a few of them quickly because we’re not going to have time to run through them all. Right Mark 16 verse 17, New tongues. There’s the passage these signs will follow those who believe in my name.

4. 1:42

   They will cast out demons. They will speak with new tongues. Determining how the word new is used in both the New Testament and the Greek Old Testament is a rewarding exercise, and I have to leave it there.

5. 2:06

   Acts 211. The wonderful works of God. And this one we won’t end up leaving alone, but we’ll come back to it. But for the moment when they spoke in tongues, and here’s the passage we’re told, we hear them speaking in our own tongues, the wonderful works of God.

6. 2:28

   What are the wonderful works of God and why did Jews from all parts of the world recognize them when they heard them? What is the unmistakable Old Testament history behind this expression? Acts 10, verse 46. Magnifying God. They heard them speak with tongues and magnify God. And I would suggest, brothers and sisters, we may have here a figure of speech known as endiadis. It’s the kind of thing that Luke does a lot with. For example, we meet prayer and supplication in Acts one, and they’re not two different things. Or we meet full of wisdom in the Holy Spirit, and those aren’t necessarily two different things, and I think here as well.

7. 3:22

   Let me just back up to that for a moment. That tongues and magnifying God are really part and parcel the same thing that when those in the household of Cornelius spoke in tongues, what they were doing was magnifying God.

8. 3:39

   And as we saw yesterday, is it mere coincidence that Luke provides A detailed example of magnifying God in Mary’s song? It’s packed with Old Testament allusions, brothers and sisters, to God’s redeeming work. Substantive Supplement One in your notes. Look at that later. Acts 19, verse 6 Prophesying. When Paul laid hands on those disciples at ethicists, the Holy Spirit came upon them.

9. 4:16

   And they spoke with tongues and prophesied. And I think we’ve got the same kind of thing happening again, speaking with tongues and prophesying are two different things in this context. In fact, they’re identifiable with each other. And is it again coincidence we saw this just briefly yesterday much Puller notes on that in Supplement 1. Is it again coincidence that Luke provides A detailed example of prophesying under the empowerment of the Holy Spirit? In Luke chapter one, And once more, the theme of God’s redeeming work is fully evident.

10. 4:52

    Here, 1st Corinthians 14. Two. In the Spirit, he speaks mysteries, and there’s the passage. For he speaks in a tongue. He who speaks in a tongue does not speak to men but to God. For no one understands him. However, in the Spirit he speaks mysteries, and that would be especially true, I think, in the Corinthians setting brothers and sisters.

11. 5:24

    But we can’t explore that at the moment. But when Paul uses this term mystery, or when it’s used elsewhere in the New Testament, it isn’t just saying that there’s something enigmatic here. The mysteries of God hidden the hidden wisdom of God with him from the foundation of the world, are being revealed to us by the tongues and determining how the word mystery.

12. 5:55

    Is used in both the New Testament and the Greek. Old Testament is a very rewarding exercise, and I’ll just add one point to that, an extensive and exclusive use of this word. The exact Greek word for mystery is found in Daniel Two in the Septuagent, with one and only one more related use in Daniel 4, extensive and exclusive.

13. 6:22

    What mystery was not only revealed but interpreted in this Old Testament setting? And you know the answer to that First Corinthians 14 and five, unless indeed he interprets the gift of tongues in certain circumstances, required a companion gift of interpretation.

14. 6:53

    And there’s one of those passages he could say, I wish you all spoke with tongues, but even more that you prophesied. In this case, there’s a difference for he who prophesizes greater than he who speaks with tongues, unless indeed he interprets that the Church may receive edification. Now just say something here, brothers and sisters, before we move on. I fully sympathize with those who look at the day of Pentecost and assuming that the 12 apostles spoke in a variety of foreign languages.

15. 7:32

    Try to get around all the difficulties there by supposing that there is also a spirit gift or a miracle of hearing. The spirit gift of tongues, as far as I can tell, never came with a companion gift of hearing. It required a companion gift of interpretation, and that’s different by far. Tracking the many uses of the word interpret and its cognate Greek words in the New Testament is a very useful exercise. The two key ideas behind the word are translation and exposition.

16. 8:20

    So if one is to understand a tongue in a context where it is not understood, there won’t be a gift of hearing that reveals it. There will be a gift of interpretation. Otherwise, the speaker was to keep silence.

17. 8:38

    And what are we to make of this 15 times out of 17 examples in the New Testament? And these notes were done sometime between Thanksgiving and now. I’d revise the numbers. In fact, as I continue to read in the New Testament, I see the numbers go up and I see the evidence converging. Brothers and sisters, what are we to make of the fact that when I did my notes 15 times out of 17 examples in the New Testament, the interpretation of a tongue translates Hebrew or Aramaic words into Greek?

18. 9:13

    The language of the New Testament world for the purpose of clarifying what Jewish expressions meant and you you can think of this in Hebrews Melchizedek, King of Salem, which by interpretation is King of Righteousness and King of Peace. We’re told we’re given an exposition of Genesis 14 by the simple interpretation of the Hebrew words there. Of the two remaining examples that I’d found by this time, one translates a word of unknown origin into Greek for the purpose of clarifying its meaning, and that’s Elimus the sorcerer.

19. 10:00

    Your lexicons will say it’s unknown origin, but we’re told it means sorcerer. The other use of the term is from Luke 24 verse 27, where it’s not so much a matter of translating from a language to a language, but this marvelous experience which the apostles had when Jesus expounded to them in all the scriptures the things concerning himself.

20. 10:30

    So the gift of interpretation carries with it translation. And Exposition Supplement 2. Now moving forward, Acts One, Acts 2 Acts 21. Acts 22. Acts 26 and for the moment I want to keep our focus on Acts two language as Luke uses it six times and the word is only used by Luke in the New Testament. Is the electors.

21. 11:08

    Tongues of course, is glossa. Luke uses two different words in the book of Acts. The one language is always in the singular, the other tongues, is in the plural on three of the six occasions, and this is a tantalizing little detail. And you know, you gather up these details and you look at them and you say, is there a convergent conclusion on this?

22. 11:41

    But on three of the six occasions that Luke and only Luke uses the word language, it’s qualified by Hebrew, and those are in Luke 21, Luke 22 and Luke 26 respectively. For example, Paul. On another Pentecost, mind you,

23. 12:07

    about to be ripped limb from limb by the Jews of Jerusalem, gathered, there was given permission by the captain of the guard to stand on the stairs motion with his hands and speak to the people, And when there was a great silence, he spoke to them in the Hebrew language, saying. Brethren and fathers, hear my defence before you now.

24. 12:36

    And when they heard that he spoke to them in the Hebrew language, they kept all the more silent. So also, when a man on the way to Damascus is arrested and stopped in his tracks by the resurrected Lord Jesus, the Lord Jesus speaks to this man in the language that he would understand. Jesus spoke to him in the Hebrew language. If you want to get the attention of an unbelieving Jew, speak to him in his own language.

25. 13:14

    The 4th occasion outside of Acts 2 is an Acts one, verse 19, and there the Aramaic name Akeldama or Akeldama is translated for Greek readers and I don’t know what it is in Greek. So thankfully our English translators have brought it over to English Akhil Dama. I don’t know what that means. I’m told it’s the field of blood.

26. 13:39

    The Aramaic is categorically called their own language, with obvious reference to the language of the Jewish people. Are we to make anything of the fact? Brothers and sisters and I I throw these out as much as questions, and not just attempting to to to browbeat you with ideas? Here are we to make anything of the fact that on the day of Pentecost every Jew at Jerusalem heard the apostles speak in his own language.

27. 14:09

    Luke virtually repeats the expression of Acts 119. The universal response was we hear each in our own language, and I know that’s creating as many questions as it solves. Again, Luke virtually repeats the expression of Acts one, verse 19, and so we’re we’re left in Acts 2 where he doesn’t qualify it. And so if I wish I could say, well, if all the other cases it’s a reference to Hebrew, it must be so here. But the other side of the coin is just as true. If he doesn’t qualify it in Acts 2, it may be because it isn’t Hebrew.

28. 14:48

    So we really can’t conclude brothers and sisters and all the time our questions Well, if it’s Hebrew, if it’s one language, what do we do with tongues? What do we do with tongues, which clearly is plural? What are we to make of the fact that Acts 2 speaking with other tongues, plural in our own language, singular? Has so many similarities, in contrast with the Babel story of Genesis 11, and that’s one of the other appendices or supplements.

29. 15:20

    Was the day of Pentecost just more of the same, a multiplicity of languages, or did it point forward to God’s promise restoration of 1 pure language? With which men will call on him with one consent. Now just comment here brothers and sisters, you read the literature and time and time and time again expositors will tell us categorically the apostles or sometimes it’s 120 depending on your your theological starting point. That they spoke with foreign languages. In fact, you read some literature. There were 15.

30. 16:14

    There was a language of the Parthians and the Meads and the Elamites and the Mesopotamians and the Judeans and the Cappadocians and all the rest of those folks. 15 In fact, we’re told I have yet to find an expositor, brothers and sisters, that comes to grips with the Babel effect.

31. 16:34

    Because God imposed different languages for what reason? To drive men apart, not to bring them together. And it’s tempting to lapse off into some further discussion of that. And I’m trying to cover these quickly because I’m not covering them all. Right, now supplement for it. I’ll leave you there. We’ll touch on this just a bit. Perhaps more.

32. 16:59

    One other point I just want to mention, which you’re perhaps well aware of. One other observation that I’d like to make. The King James refers to the gift of tongues as an unknown tongue, and does so six times and always within One Corinthians 14. The word unknown does not occur in the New Testament Greek.

33. 17:24

    It’s the efforts of the translators and they were wonderful. Translators read the book. What is it? The the, the, the, the men of King James. The King James’s men. What I can’t remember the the title of the book. Marvelous, marvelous discussion of of the people who made-up those committees that did the King James translation.

34. 17:43

    And in their effort, brothers and sisters, to help us to understand, they introduced the word unknown, and perhaps it should have remained unknown. It doesn’t help. Doesn’t help. Doesn’t help. Several modern versions omitted. We must be careful, I think, based on the King James, not to make an incorrect assumption about the nature of tongues based on that reading.

35. 18:06

    Almost certainly the tongues that were miraculously spoken were well known, even if under certain circumstances. The salvational power in the words required interpretation for some listeners and I’m not sure. I don’t see any hint of it that it required interpretation in Jerusalem on the day of Pentecost. It might well do so in Greek speaking Corinth, but I don’t see any hint of that added gift on the day of Pentecost in Jerusalem. And so we’re finally ready to start. What was the nature of the spirit gift of tongues and New Testament times?

36. 18:49

    And to be honest with your brothers and sisters, I’ll only address this incidentally from here on out. Because when all is said and done, if we just hammer away at this, we will come down from the mountain top.

37. 19:07

    What can we learn about the inspired message that tongues conveyed? And that’s where I really want to focus the rest of our attention. Because the word of God, if that’s where we will go, and we will, will not let us necessarily come down from that mountaintop. Speculation might, but the word of God won’t. And how did the interpretation of tongue serve to edify those who heard?

38. 19:31

    Well, we’ve in a sense already answered that. If it interprets and expounds, it edifies. And we have three different areas. That we won’t go to. I only want to pick up the second one, The Wonderful Works of God, and spend the rest of our time looking at this. That’s the one from The Day of Pentecost in your notes. It’s on page 510.

39. 20:13

    We just need to remember the setting, brothers and sisters, and then let a bit of Bible study carry us where it will. On the day of Pentecost, the apostles of Jesus began to fulfill the Great Commission that they had received from him. Whatever else, the gift of tongues must be understood as related to that here it is. You should receive power when the Holy Spirit has come upon you, and you shall be witnesses to me in Jerusalem and in all Judea and Samaria, and to the end of the earth. And it will start in Jerusalem on the day of Pentecost. The gift of tongues that Jesus gave his apostles that day in Jerusalem empowered them to begin their witness of his Messiah ship.

40. 21:18

    And if we can stay close to that last portion, that last part of the expression, we can stay at the mountain top, brothers and sisters. And so on the day of Pentecost, they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit gave them utterance. Now just comment here because it crosses my mind as I say this as the Spirit gave them. Utterance is in the imperfect tense. And again, I’m not a great language scholar, but I understand that means incompleted or ongoing action. There’s plenty of evidence to suggest that the apostle stayed completely together as a group sitting and as the Spirit gave them utterance.

41. 22:21

    An apostle would stand and say what Christ inspired him to say. And when Christ was finished inspiring him, he sat down and another would stand and say what he was inspired to say. And sit down gave is in the imperfect tense and suggests A continuing kind of action. And why do I say they were together, brothers and sisters? Because you can remember when at last the detractors or detractor in the crowd said they’re These men are full of new wine. What an irony that is.

42. 22:59

    New wine, indeed new wine is put into new wine skins, new wine. Peter rose with the 11 try to get 12 drunk men to do that at one time and he spoke and he spoke in one language and they all understood it. There would have been at least 2 languages that they all understood.

43. 23:29

    Greek in Hebrew, the Greek, which would have been the vernacular, so to speak, in the Hebrew, which they always heard or read every Sabbath day in their synagogues. Except May I suggest, brothers and sisters, that now if that’s the way the apostles spoke, the rabbis read it in the synagogues. These are gramatos and idiotes.

44. 24:00

    Cited it impeccably, without a scroll in their hands, and everybody was riveted. And may I just then add to that. Rather than thinking of them speaking in the language of the Parthians or the Meads or the Elamites, think of them speaking in the dialects of Hebrew that they were used to hearing in those synagogues. Are not all these who speak Galileans? And then the maid said to Peter, you’re one of them, You’re a Galilean, because your speech betrays you. But now there’s no betrayal of the speech and the sibilance that might have come from Galilee. They frame to pronounce them Shibboleth, and they are understood in the dialects, and everybody else hearing knows the language.

45. 25:13

    And even though the dialect may vary from synagogue region to synagogue region, they know what they’re hearing. We do here in our own tongues and our own Hebrew dialects, the wonderful works of God. We’re going to want to explore what that is. I just suggest that brothers and sisters, they began to speak in other tongues that transformed them from these Galileans from the other side of the tracks into men that even their adversaries had to stand and listen to with their mouths open as they perhaps cited scripture after scripture without a scroll in their hands.

46. 25:51

    Just imagine, just imagine if now, here in English, someone stood up and cited Psalm 71 without the Bible open and someone else Psalm 106. I think we’d all say what’s what does this mean? What does this mean? Just a bit of imagination there, brothers and sisters, but it has to be relevant. It has to be relevant.

47. 26:23

    This is the beginning of the witness to Christ. Everything the apostles said that day was guided by heaven for a single purpose to prepare Jewish hearts to receive the saving truth that Jesus of Nazareth is the glorified Christ of Israel. That’s what it’s all focusing on and leading up to anything remotely chaotic.

48. 26:52

    Any Babel effect, anything unintelligible, could not have carried the day. Had it been so. The reaction to these men, who have absolutely no credentials of their own, would have been so, so chaotic, and so just demeaning and and rejecting, in my estimation, that instead of Christianity, as it were, getting off on a good start, Christianity on the day of Pentecost would have died of borning. They’re riveted potential enemies in the crowd of listeners, chief priests, scribe’s elders, were all but disarmed by the miracle of tongues. Otherwise the apostles who spoke, every one of them a despised Galilean, would have drawn ridicule rather than wonder, and the day would have almost certainly ended in failure, died of warning.

49. 27:56

    No serious opposition was mounted against the apostles when they spoke with other tongues, and the day of Pentecost was an unprecedented success. What the worshippers knew that they were hearing when the apostles spoke with tongues was surely A contributing factor to the success of the day. We hear them speaking in our own tongues, the wonderful works of God.

50. 28:20

    So they’re all amazed and perplexing to one another. Whatever could this mean? Well, you you couldn’t want something better as a teacher. And to have the students finally come to the point where they’re asking, you know they’re ready for the answer, What does this mean? And Peter will give them the answer.

51. 28:43

    What, brothers and sisters to the Jewish mind are the wonderful works of God? It’s the redemption of Israel. It’s the redemption of Israel, God’s redemption of his people. Is that not relevant? Pentecost. God’s law given at Sinai, only now a new covenant being made with those people. How did the Jews come? By their common knowledge of the wonderful works of God.

52. 29:31

    And the answer is the Hebrew scriptures, which they heard read in their synagogues every Sabbath day. Here’s Luke’s word and all I’ve done is a screen capture from my online Bible with the Strong’s numbers turned on. Acts 2, verse 11. Cretans and Arabs. After that long list of of perhaps dialogues rather than languages, we dialects. I mean Cretans and Arabs.

53. 29:59

    We hear them speaking in our own tongues. The wonderful works of God. There it is. And there’s the Lexicon entry. All right, you can read the Greek as well as I Luke uses it. He only uses it twice. Once is here in Acts 2 and the others in Luke 149. Mary’s song. He who is mighty has done great things for me and Holy is His name.

54. 30:34

    And here in Acts two, we hear them speaking in our own tongues. The wonderful works of God Pentecost there, Merry song there, And this word, brothers and sisters. And here’s what I say. Let’s let the Bible study, lead us to our ending thoughts and try to keep us high on the mountain with our Lord.

55. 30:59

    This word that Luke uses is rich in Old Testament associations. This is the beauty of having a computer and having the power of a modern day search engine and being able to take his word and just run back into the Septuagin without knowing a stitch of Greek and finding its use over and over and over again and saying to yourself, wow, here we are, Exodus 6, Septuagint English version. So here will be an English rendering of a Septuagint version of Exodus 6, verse 6.

56. 31:41

    Go speak to the children of Israel saying, I am the Lord and I will lead you forth from the tyranny of the Egyptians, and I will deliver you from bondage, and I will ransom you with a high arm and great judgment. And I’ll highlight every time that word or one of its cognate words, it it comes out in this context. We’ll see a couple of contexts.

57. 32:10

    And I think brothers and sisters will have to say to ourself, this is, this is wonderful stuff. It’s the word of God, Exodus 14. And Israel saw the mighty hand, the great work which the Lord did to the Egyptians. And the people feared the Lord, and they believed God and Moses his servant. And this now is the great deliverance at the Red Sea. Stand still and see the salvation of the Lord. And they saw the mighty work.

58. 32:49

    Deuteronomy 4 God has a Sade to go and take to himself a nation out of the midst of another nation, with trial and with signs and with wonders. Where do we hear that language?

59. 33:04

    Jesus of Nazareth, a man approved by God amongst you by miracles and wonders and signs which God did by Him, as you yourselves also know him, being by the determinant counsel and foreign knowledge of God, you have taken with wicked hands, have crucified and slain whom the God has raised up miracles, wonders, and signs. And so the Apostles went forth, and they did wonders and signs as well.

60. 33:37

    The language that we read of in the early chapters of of of Acts is Exodus language. God has a say to go and take to himself a nation out of the midst of another nation, with trial and with signs, and with wonders, with war, and a mighty hand, and with a high arm, and with great sights, according to all the things which the Lord our God did in Egypt, in thy sight. Deuteronomy 11 And ye shall know this day. For I speak not to your children, who know not, and have not seen the discipline of the Lord thy God and his wonderful works.

61. 34:21

    That is exactly Luke’s word, his wonderful works, and his strong hand and his high arm. That’s Luke’s word in Acts 2. And in Mary’s song, well, it’s the word that Luke records. Deuteronomy 26 And the Lord brought us out of Egypt himself, with his great strength and his mighty hand and his high arm, and with great visions, and with signs, and with wonders.

62. 34:57

    Deuteronomy 34 As it comes to its climax, there rose up no more a prophet in Israel until now. There rose up no more a prophet in Israel like Moses, whom the Lord knew face to face in all the signs and wonders which the Lord sent him to work in Egypt on Pharaoh and his servants, and all his land, the great wonders and the mighty hand which Moses displayed before all Israel. And they were to remember hearing judges. The people served the Lord all the days of Joshua and all the days of the elders that lived many days with Joshua, as many as knew all the great work of the Lord. What things he had wrought in Israel, you must remember. Tell them to your children.

63. 36:02

    What do you mean by this sacrifice? And so we come over into the time of the kings, and they’re reminded. The Lord brought you up out of the land of Egypt with great strength and with a high arm. Him shall ye fear, and him shall ye worship. To him shall you sacrifice. And they did remember, and yet in a way they didn’t. They might remember the passages of Scripture. But what about the meaning?

64. 36:39

    They forgot God that saved them, and it wrought great deeds in Egypt, wondrous works in the land of Ham, and terrible things at the Red Sea. Psalm 35 For I know that the Lord is great, and our Lord is above all gods, who smote the first born of Egypt, both of man and beast.

65. 37:08

    He sent signs and wonders into the midst of the, O Egypt on Pharaoh, and on all his servants. Jeremiah, thou didst bring out thy people, Israel, out of the land of Egypt, with signs and with wonders, with a mighty hand and with a high arm, and with great sights.

66. 37:32

    And even Steven picks this up in his defense. He brought them out after he had shown wonders and signs in the land of Egypt and in the Red Sea, and in the wilderness 40 years. But the associations just don’t end there. Brothers and sisters, this concept of the wonderful works of God have another Old Testament context. If you go back to Mary song and you don’t need to turn to it now in in Luke one verse 49, you’ll have a cross reference back to Psalm 71 or Psalm 70 in the Septuagint. And here it is the wonderful works of God. Oh, God, Thou hast taught me from my youth. And until now will I declare thy wonders, even until I am old and advanced in years.

67. 38:42

    Oh God forsake me, not until I have declared thine arm to all the generation that is to come, even thy power and thy righteousness. Oh God, up to the highest heavens, even the mighty works. There it is. That’s Luke’s word. Even the mighty works which thou hast done so in the the consequence of the enunciation, Mary says, the Lord has done to me great things, mighty works, even the mighty works which thou hast done.

68. 39:25

    Oh God, who is like thee? There’s Luke’s word, But read on, Read on, my brother and sister. Read on. What afflictions many in sore hast thou showed me, yet thou didst turn and quicken me.

69. 39:51

    We have moved from a national redemption to a personal redemption. Whatever can this mean? Whatever can this mean? What afflictions many and sore has thou showed me? Yet thou didst turn and quicken me, and broughtest me again from the depths of the earth. Thou didst multiply thy righteousness, and didst turn, and comfort me, and broughtest me again out of the depths of the earth, and read on. I will also, therefore, give thanks to thee, O God, because of thy truth.

70. 40:40

    On an instrument of Somadi, I will sing psalms to thee on the Harpo, Holy one of Israel. My lips shall rejoice when I sing to thee and my soul, which thou hast redeemed. Moreover, also my tongue, I suggest, brothers and sisters, in addition to the tongues, as it were the dialects that they understood and could recognize, though they might not always be their own, was also the tongue of their glorified Lord.

71. 41:22

    My tongue shall dwell all the day upon thy righteousness, when they shall be ashamed and confounded, that seek my hurt, and think about the role of the apostles. On that day, brothers and sisters, and come to Psalm 145

72. 41:42

    The Lord is great, and greatly to be praised, and there is no end to his greatness. Generation after generation shall praise thy works, and tell of thy power, and they shall speak of the glorious majesty of thy holiness, and recount thy wonders. And so they began to speak with other tongues as the Spirit gave them utterance.

73. 42:20

    They shall speak and recount thy wonders. We do hear them speak in our own tongues the wonderful works of God, and they shall speak of the power of thy terrible acts, and recount thy greatness. They shall utter the memory of the abundance of thy goodness, and shall exult in thy righteousness. The Lord is compassionate and merciful, long-suffering and abundant in mercy.

74. 43:02

    The Lord is good to those that wait on him, and His compassions are over all His works. Whatever could this mean? Whatever could this mean? And so, brothers and sisters,

75. 43:25

    we’ve already looked at the possible scenario and our time has run its course. Does it? Is it just possible that the relevance is there in a witness to the mighty wonders of God? God has visited his people and has redeemed Israel, and they stood there and they listened,

76. 44:19

    and Peter could give a message of hope, whatever, whatever can we do, what have we done? And the simple and consoling message Repent. Be baptized in the name of Jesus Christ for the forgiveness of your sins and you you shall receive the gift of the Holy Spirit. God bless you. Thank you for the gym.