Ryan King - Geography Of The Holy Land - Class 5 - Jericho To Jerusalem

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

1. 0:03

   Thank you, Brother David for that reading. And we’ll now proceed into our Class 5 Jericho to Jerusalem. Call upon Brother Ryan. Thanks, Brother Joe, and good morning my dear brothers and sisters in the Lord Jesus Christ. We come then to the conclusion of our studies on the geography of the Holy Land by examining what is probably one of the most famous features of that land, that being the journey that is taken from Jericho to Jerusalem.

2. 0:45

   We’ve seen in our studies, brothers and sisters, how that the principles of the truth are reinforced and re emphasized by the features of the land. And one of the great principles of the truth of which we have just sang, is through much tribulation we do enter the Kingdom of God, and as we make our way from Jericho from the bottom to Jerusalem the top, we will see indeed that there is much tribulation that must be experienced much difficulty of the way if we were ever to make our place in the city of God where His Kingdom is to be established. Like to begin in Matthew Chapter 7 where we actually begin our considerations a few days ago, Matthew chapter seven we find those well known words of the Lord Jesus Christ talking about the difficulties of the way the fact that there are few that find it.

3. 1:39

   In Matthew Chapter 7 and verse 13 we’re told enter ye in at the Strait gate. For wide is the gate and broad is the way that leadeth to destruction and many there be which go in thereat. Because Strait is the gate and narrow is the way which leadeth unto life and few there be that find it. Now some of you will probably know that that word there straight does not refer to a straight line. OK, it’s not a straight and narrow way like a straight line. The word straight is the very same word used in Acts chapter 14 and verse 22.

4. 2:13

   Tribulation or pressure. It is through much pressure we enter the Kingdom of God. Enter you in at the pressure gate, the narrow restricted gate. It’s straight in that sense. And when you look at the way going up to Jerusalem from Jericho, we’re going to see that that’s exactly what the land will do.

5. 2:42

   Not only is it a very, very steep ascent, Jericho’s down here on the floor where this green is, right here, and you can see the journey that you have to go to get up to Jerusalem. Not only is it virtually straight up, but we’ll find that the hills actually close in and they get more and more narrow, more and more refined, so that by the time, if you’re going with a family up to Jerusalem, as you’re getting closer and closer, you’re practically bumping shoulders because the way is narrow and it’s tight.

6. 3:16

   Now isn’t that brothers and sisters, a parable of our lives? We start down here in death at Jericho. We’re making our way up to Jerusalem. But the way is going to be difficult and it’s going to be rough. It is through much tribulation that we will enter the Kingdom of God. So the land brothers and sisters, once again we see it reinforces the principles that we all know are true both in our lives and in the truth. God is just giving us one more reminder of what it’s going to be like.

7. 3:47

   If we want to get to the Kingdom of God, why should we complain of want or distress, Temptation or pain? Look at that. There’s no other way. And it doesn’t matter from which direction you’re coming, whether you’re coming from down here, the plain of Sharon or the Arabah. If you’re going to go to Jerusalem, it’s going to be difficult.

8. 4:08

   So why should we expect our lives not to be difficult? Why should we run in the face of danger? Because the land teaches us no less. Well, we start, brothers and sisters, at Jericho. Now, Jericho, of course, has a significance in the record of Scripture. It was the city of the curse in the days of the crossing in Joshua.

9. 4:32

   Jericho is way, way down here, 853 feet below sea level. Here’s sea level, and Jericho is down here. It’s as though we’re beneath the ground. We’re in death, We’re in Adam, and we’re going up here to Jerusalem, which is about, well, the map says 2200 feet above sea level. I think it’s actually a little bit more than that, but it’s just about 10 to 15 miles between there, Jericho and there.

10. 5:04

    The land has a steep ascent as it goes up to Jerusalem. We want to see that. The Bible has quite a lot to say about this particular ascent, but this is where we all begin, brothers and sisters. We begin down here on the floor of the valley of the Arabah at Jericho. Now, for what does Jericho stand in the record of scripture?

11. 5:25

    Let’s turn to Joshua chapter 24. You know, the critics of the Bible had a bit of a field day when they first discovered the ancient city of Jericho. Now you read the record of Joshua and you think, well, here’s this mighty city. You know, they’ve got to go around 7 times before they conquer it. It seems to be this important and mighty place. And and then when the archaeologist got in there, they actually found that it’s only a few square miles Jericho. It’s not very big.

12. 5:56

    But here’s what they also found out. They found out that Jericho was actually the storehouse for the whole land of Canaan, so that that when danger came, the men of the land of Canaan would run into Jericho, lock the gates, and then thumb their noses at anybody who tried to get in. And that’s the principle of Jericho represented the land of Canaan. Look at Joshua, Chapter 24 and verse 11. Here is Joshua at Shechem recounting the history of which they had just experienced.

13. 6:31

    Verse 11. And you went over Jordan and came unto Jericho. And the men of Jericho fought against you, the Amorites and the parasites, and the Canaanites, and the Hittites and the Girgashites and the Hiveites and the Jebusites. And I’ve delivered them into your hand. Now, did you read that verse carefully? Who were the men of Jericho in that verse? The Amorites, the Parasites, the Canaanites, the Hittites, the Girgashites, the Hiveites and the Jebusites. Now, where were the Jebusites?

14. 7:08

    Well, the Jebusites were in Jerusalem, but they’re called in this verse, the men of Jericho. So Jericho, you see, represented the whole of the land of Canaan, that land which that was so abominable in God’s eyes that he declared Israel that they should slay everything that breathed, because so polluted were they in their ways. So Jericho typified the whole land of Canaan. It represents the world in all its ugliness, and because of that, God placed a curse upon that particular city. It was a devoted city, and it was given over to destruction, and perhaps because it represented the whole of the land of Canaan.

15. 7:50

    And there were seven nations of Canaan. That’s why they went around Jericho seven times. There’s many other reasons, of course, but if they went around Jericho 7 * 1 for each of the seven nations of Canaan, Jericho ever stood for the flesh it represents or signifies a fragrance. It’s like the flesh. It smells good. It has some appeal, like the Acacia would, but it brings only thorns and thistles with it.

16. 8:24

    We’ll trace this idea a little bit later on. It was noted for palm trees, and the palm tree in scripture represents the Gentiles. We’ll develop that idea in a moment. So it’s a city of the Canaanites. It’s a city of the Gentiles, the place where bitter waters had to be made sweet by Elisha.

17. 8:41

    So it represents the flesh in all of its bitterness and its insipidity. And lastly, it was a place where we meet a blind man come to mark chapter 10, where the Lord Jesus Christ came to Jericho for the last time. He had steadfastly set his face towards Jerusalem, and he met a blind man on his way out of the town.

18. 9:10

    His name was Blind Bartimaeus in Mark chapter 10 and in verse 46 we read and they came to Jericho. And as he went out of Jericho with his disciples and a great number of people blind, Bartimaeus, the son of Timaeus, sat by the highway side begging. Now again careful reading Bartimaeus. The name Bartimaeus means, of course, the son of Timaeus. Well, verse 46 then says the son of Timaeus. You see how that’s repeated?

19. 9:46

    It’s the son of Timaeus, the son of Timaeus. And the word Timaeus, brothers and sisters, means uncleanness. So he’s the son of the unclean. The son of the unclean. And he’s standing just on the outskirts of Jericho, the city of the cursed. You know, that word there, Timaeus, is not just used of the unclean, It’s used in the Old Testament of the very unclean. It’s rendered in the prophecy of Ezekiel, infamous. And so this is the type of people for which Jericho stood. But Bartimaeus was a man who recognized his need. He knew that he needed help.

20. 10:25

    And he hears that Jesus of Nazareth, verse 47, you see, it’s Jesus of Nazareth. It’s a man he can identify with one of the despised little villages in Galilee. He identifies with that man, and he begins to cry out. Thou, son of David, have mercy on me and the Greek there is He continually cried out, son of David, have mercy on me, Son of David, have mercy on me. Until the time that Jesus actually stopped, he had steadfastly set his face towards Jerusalem. He’s going there awaiting the time when he shall be received up.

21. 11:02

    And he hears this voice. Son of David, have mercy on me. Son of David, have mercy on me. You know Bartimaeus kept repeating that meaning the Lord was testing him because you know the Lord heard him the first time, which meant the first time that the Lord heard Bartimaeus say. Son of David, have mercy on me. He didn’t respond.

22. 11:27

    Bartimaeus had to keep saying it and keep saying it. Have mercy on me. Have mercy on me, until fondly in verse 49 it says, And the Lord stood still. He stopped in his work to heal that man. He was rewarded, brothers and sisters, for his persistence. And so in verse 52 Jesus tells him, Go thy way.

23. 11:51

    Thy faith hath made thee whole. And immediately he received his sight. And he followed Jesus in the way. Would like to examine that way this morning. Because Bartimaeus didn’t just get healed and then go his own way. No, he went the way that we all must go. Where was Jesus going in Mark chapter 10 and verse 52?

24. 12:14

    Well, he was on his way to Jerusalem. If you just back up to verse 32 of this 10th chapter of Mark, we’re told. And they were in the way going up to Jerusalem. And the chapter finishes and he followed Jesus in the way he was going to Jerusalem to die. And Bartimaeus fell in line behind him on that way.

25. 12:40

    But brothers and sisters, that way to Jerusalem is not going to be easy. This is how it starts. This picture here on the left hand side, it’s straight. Jerusalem is just beyond these hills. So when you first get on the road and you make your way towards Jerusalem, you think, oh, this is going to be easy.

26. 12:59

    It’s going to be no problem. It’s flat, level ground. This picture is taken maybe about two miles past this one and you see what the terrain gets like. It goes right up. And this picture here is what the earth around that road is like. It’s barren, it’s red. We’ll see the significance of that in a moment. It’s lifeless.

27. 13:28

    This is the way going up to the Kingdom. You look around and the world is absolutely barren, absolutely fruitless, and it’s almost straight uphill. The car is just straining as you’re going through these hills, trying to get up. And that’s what our lives, brothers and sisters, are going to be like if we’re going to ever get to the Kingdom. The land reminds us of that.

28. 13:56

    Bartimaeus was following Jesus in the way. And you would think that after this wonderful manifestation of faith, that it would be an easy journey then to the Kingdom. It wasn’t. He was confronted with more tests and more difficulties, and so also was our Lord. If you come back to Joshua chapter 15, we’ll see that this way actually was to take on another idea, Joshua chapter 15.

29. 14:25

    It’s actually given a name in the record of the tribal allotment of Judah, Joshua chapter 15, verse 6. And the border went up to Beth Hoglaw and passed along by the north of Bethabara. And the border went up to the stone of Bohan, the son of Reuben. And the border went up toward Debir from the valley of Acor, and so northward looking towards Gilgal, that is before the going up to Adameem, which is on the South side of the river, And the border paths toward the waters of Ensimish.

30. 15:05

    And the goings out thereof were at in Rogue. Now that, of course, is very precise language, the valley of Acor. Now these pictures are taken not far from the valley of Acor. So we’re in the general vicinity of Joshua, Chapter 15 and verse 7, and this particular journey takes us at the end of verse 7 to Inrogal.

31. 15:27

    Now Inrogal is just a little bit S, maybe about a kilometer South of Jerusalem, and that way from the valley of Acor up to Inrogal is given a name in that verse. It’s called the going up or the ascent. As you can see, it goes up to adumim. The going up of the ascent of Adumim was what the road from Jericho to Jerusalem was called in ancient times, and adumim means blood.

32. 16:04

    As you can see, it’s from the same root as the word Adam, and it’s probably called that because of the reddish tint of these hills. The word sand or soil in the Hebrew is closely related to the word Adam. Because Adam means rosy or red, it also can mean blood. And in the days of the Lord Jesus Christ, this particular Rd. had a very dark and a very sinister overtone.

33. 16:31

    I’d like you to come to Luke chapter 10. It’s fitting that a road like this would be a dangerous place, not only because of its difficulty, not only because of its steep ascent, but as we know, this was a road in the days of the Lord Jesus Christ was a dangerous place where thieves often lurk to try and pick off people who might be travelling down this road, and we’re vulnerable.

34. 17:00

    We know the parable of the Good Samaritan and how the man came to him and said, Master, what shall I do to inherit eternal life? And he gives the parable of the Good Samaritan as an answer to that Who is my neighbor?

35. 17:16

    And then he says in verse 36, which now of these three thinkest thou was neighbor unto him that fell among thieves? And he said, he that showed mercy on him. And of course, that is the very important meaning of the parable. If we want to be neighborly, we must show mercy. We must identify those needs that exist in the ecclesia and do whatever we can to fill those needs. That’s one lesson, a very important lesson. But there was something else that the Lord was saying in this parable that went far beyond the actual care that we ought to show for our brothers and sisters. The Lord was doing far more in this parable, brothers and sisters, than answering the lawyer. He was giving a description of his own sacrificial work. You’ve probably often heard the idea that the Good Samaritan of this parable really is the Lord Jesus Christ, and all the details that we’ll find in this particular parable Take us to his sacrificial offering, verse 30, and Jesus answering said a certain man went down from Jerusalem to Jericho. Now Josephus tells us that that particular Rd. is the ascent of Adumim.

36. 18:36

    As a matter of fact, if you go there today, there’s this settlement, quote UN quote, settlement called Mayal Adumim, which is a settlement just to the east of Jerusalem, and it’s just past the ascent of Adumim from Bible times. So the name is still there today. And Josephus says that it was that particular Rd. that the Lord had in mind when he talked about this man that went down and fell among thieves. Here’s the road a little bit further along. OK, Jerusalem is just beyond here. Here’s some of the settlements of May al Adumim that are there today, which actually keep expanding despite efforts to stop them.

37. 19:20

    And you see how it’s almost straight down. A certain man went down from Jerusalem to Jericho. That’s the way that that road goes. It has a very steep ascent, and people would often lurk in these little waddies, as they call them, in these hills. They would often lurk to try and catch the UNSUC, the unsuspecting traveller, and seize their goods.

38. 19:45

    And so predominant was that that it really became known as the way of Blood, the ascent of Adumim. So the Lord starts his parable in verse 30. Certain man went down from Jerusalem to Jericho and fell among thieves, which stripped him of his raiment and wounded him and departed, leaving him half dead.

39. 20:08

    You know, this man represents mankind. You know, from either end of this road we can see lessons. We start in Jericho, the city of the curse. We work our way up to the city of God. But of course, there’s also a lesson in going from Jerusalem down to Jericho, because of course that’s where we’re all going. Eventually.

40. 20:29

    We’re all heading down and down and down into death. And what happens to us is we’re going down into death. We’re beset by thieves. The sin that thus so easily beset us strikes us and we’re left, as it were, for dead. And what we need, brothers and sisters, is a Good Samaritan to come along and save us. Now the Good Samaritan of this parable is the Lord Jesus Christ and John chapter 8 and verse 48.

41. 21:03

    He was accused by the Jews of being a Samaritan. We we know who you are. You’re a Samaritan. He was despised and he is the one that is coming to help us, who have been beset by sin, beset by the thieves and left for dead. He’s travelling, as it were, the same Rd. as us. And you know, we’ve often said good Bible reading. Have a look at the language of verses 3233. We’re told in verse 30 a certain man went down from Jerusalem to Jericho and then verse 31 and by chance there came down a certain priest and likewise A Levite.

42. 21:50

    So he’s also going down, but a certain Samaritan as he journeyed. So the man in verse 30 is going down. The man of verse 31 is going down. The man of verse 32 is going down, and then along comes the Samaritan. And verse 33 says as he journeyed. You see the Lord was on the same Rd. as us, brothers and sisters, but never could it be said of him that he was going down.

43. 22:24

    He bore our nature to be sure he was on the same Rd. as us. He partook of the same, but He was just journeying. Never could it be said of him that he was going down, because he always did those things that pleased his father. And verse 33 says that when he saw him he had compassion on him. The Lord was moved with compassion. When he saw the plight of his brothers and sisters at the tomb of Lazarus, he wept, even though he knew he would raise Lazarus just a few minutes later.

44. 23:07

    And he binds up his wounds, the binding up in Isaiah 61 and verse one relates to forgiveness. He’s prepared to forgive us of the wounds that we have received from the flesh as we make our way down into death. He’s taking us to an end which represents the ecclesia to which we all belong. A hospital for sinners, not a museum for Saints. A place where we can come and we can find refuge from those thieves that may seek to afflict us. And verse 35 is very interesting, it says and on the Morrow when he departed.

45. 23:47

    Now what does that mean? It means that the Samaritans spent the night. So he laid down in sleep in death, and then He arose. So it’s through his death and through His resurrection that the forgiveness that the the binding up of our wounds can be received. Oh, he was doing much more in this parable, brothers and sisters, than answering the lawyer.

46. 24:20

    Our Lord had a dynamic mind, and He could achieve many different things through one parable. He was not only demonstrating what we ought to do when we see a brother or sister who needs help, he was talking about what he would do to save all of mankind. In verse 35, we’re told that he took out 2 pence and gave them to the host and said take care of him. You know, 2 pence is roughly the equivalent of 1/2 shekel. The half shekel, of course, was the medal of redemption that every Israelite was required to pay in Exodus chapter 30 and verse 13.

47. 25:01

    So we gave him the ransom, the silver, whereby that man’s redemption was secure and they were entrusted then with taking care of that person. Just as every person who gets baptized and walks through our doors, the Lord has given to us that we might take care of them and provide the redemption that the Lord has offered to us. And then he says, when I come again, I’ll pay you back. And of course the coming again must therefore relate to his second coming.

48. 25:36

    When he will come again, he will reward those according to their works and that what will be the measure, Inasmuch as you have done it to the least of these, my brethren, you’ve done it to me. When I come again, I will pay you and he will pay us, brothers and sisters, more than we ever deserve. More than we ever deserve.

49. 26:01

    We’re going to get eternal life through His grace if we show the care that the Lord has demonstrated in this well known parable. But that was all based upon the geography of the land and the going up of Adamine. We’re getting a little closer now. We’re making our way towards Jerusalem. And as you can see, we’re still going up.

50. 26:32

    This is maybe about 5 miles outside of Jerusalem, and it’s getting a little greener. You know, the barren limestone hills are past. The Kingdom is near. The signs are getting more and more apparent, but you know, we’re still going up, the car is still straining, the gas is going like that. And the Lord and Bartimaeus and the group that were with him are still going up.

51. 27:01

    And he came after he had left that place to Mark, chapter 12. And this is the place as you’ll know, Mark 12, Matthew 21, Luke 19 and John 12 are where all four Gospels come together and converge their thoughts and their ideas. When the Lord makes His way for the last time into that particular city, and the Lord is fully committed now to repairing those wounds that mankind has received, he desires now to bring all together into one. In Mark Chapter 11.

52. 27:36

    It is Mark Chapter 11, when they were come nigh to Jerusalem. So they’re in this, this general territory here. We’re not far from the city where this particular particular photograph was taken. And the Lord did something very, very significant in this section in Mark Chapter 11 it says, And when he was come nigh to Jerusalem, unto Bethany and unto Beth Phage, sorry, unto Beth Phage and Bethany at the Mount of Olives, he sendeth forth two of his disciples.

53. 28:11

    Now again, brothers and sisters, that’s a very careful language. I mean, you can’t come to two places at once. So what we must take the record of verse one to mean then is, is that the Lord came to Bethpage 1st and then He came to Bethany. Now the Lord must be doing something significant here for the record of scripture to to to be phrased like that.

54. 28:37

    First of all, where was he? Well, we’re here’s the Temple Mount right here, Jerusalem, the Kedron Valley, the Mount of Olives. Now when you swing around this little Rd. here, there are two little villages, one’s called Bethpage and the other one’s called Bethany. Now, so close is this whole area that you know the record of Act of Luke, sorry, that talks about the Lord’s ascension into heaven. We know that Acts says it was the Mount of Olives. Luke actually says he ascended from Bethany because they’re that they’re that close.

55. 29:17

    They’re pretty much the same vicinity. So the Lord comes here to Bethpage 1st and then He comes to Bethany. And this is all highly significant. The Lord was bringing together all men in his one great sacrifice which he would achieve at Jerusalem. Now Bethpage means the House of Figs, and he came there first. The way that I remember this is Beth Phage Sounds a lot like Beth Figs.

56. 29:54

    Beth Phage, Beth Phigs. And we all know the fig tree is a symbol of Israel. He came to Beth Phage first and then he went to Bethany. Now Bethany means the House of dates, and a date comes from a palm tree.

57. 30:14

    Jericho, of course, was the city of palm trees. It’s a symbol of the Gentiles. So he comes to Bethpage 1st, and then he comes to Bethany to those two places, because he was bringing together the great family of mankind, first to the Jew, then to the Gentile. And it’s interesting when you look at Grimm Thayer’s lexicon. He says that Bethany signifies the House of Depression and Misery, an app meaning for the House of the Gentiles that we all know by bitter experience really is a House of depression and misery.

58. 30:54

    So here he is. He’s come up from Jericho just a short way, and he comes to Beth Phage first. In his final week, as he set his face towards Jerusalem, he sought to unite all men on the basis of his covenant sacrifice, coming first to Bethpage, the House of Figs, then to Bethany, the House of Dates, the Gentiles that by that he might bring together into one the family of man that had been previously divided. And you know then it says at the end of verse one, he sent forth two of his disciples. 2 Why 2?

59. 31:42

    Because these were to get 2 animals. Now like you just keep your hand in Mark 11 and come back to Matthew 21 because you got to put all four gospels here together just to get a complete picture. Keep a marker or something in in Mark Chapter 11 and just look at Matthew chapter 21. Very interesting how the gospels record this last week. Some of them record certain details and others do not. Matthew 21.

60. 32:14

    Now Matthew of course is writing to the Jews verse one and they drew nigh unto Jerusalem and were come to Beth Phage. So he doesn’t even mention Bethany because he’s writing to Jews. Beth, Phage the House of Jews unto the mount of Olives, Then sent Jesus 2 disciples saying unto them, Go into a village over against you, That’s Bethany. And straightway you shall find an ass tide and a colt with her. Loose them, and bring them to me. And if any man ought say unto you, and or shall ask why you’re doing this, say the Lord hath needed them, and straightway he will send them.

61. 32:54

    So he then goes sending forth 2 disciples to get 2 animals. One was an ass symbol of Israel, Exodus chapter 13 and the other was a cult. Now if we come back to Mark Chapter 11, Mark says something very interesting about that cult. We learned from one of the records of the Gospels that it had never borne a burden.

62. 33:29

    It was like the Gentiles that hadn’t been burdened by law. And this cult was in a very special place. Mark Chapter 11 and verse four. And they went their way and found the cult tied by the door without in a place where two ways met. So the Lord in this particular chapter comes to two places, Bethpage and then to Bethany, and then sends forth two of his disciples to find 2 animals, each representing Jew and Gentile in a place where two ways met, and it’s the geography of the land that emphasize emphasizes that lesson. Bethpage then Bethany, ass then Colt in a place where two ways met.

63. 34:30

    This was all, of course, in fulfillment of the prophecy of Zechariah Chapter 9. He will speak peace to the heathen, and he’s bringing together into one, which is what the word peace means in the Hebrew into one, the family of mankind that had been scattered well down in verse 8.

64. 34:53

    Something else was done here in this last week of our Lord’s life. You know that everything that he’s going to do is going to be absolutely charged with significance. We have a look at verse eight. It says that many spread their garments in the way. This is Mark Chapter 11 and verse 8, and many spread their garments in the way, and others cut down branches off the trees and strawed them in the way. Now it’s the record of John chapter 12 that tells us what those branches were.

65. 35:26

    We know they were palm branches and palm. The palm branch, of course, was prominent in the Feast of Tabernacles, which Zechariah chapter 14 says that the nations will come up to Jerusalem to keep the Feast of Tabernacles, where Jew and Gentile will be brought together into one. And when there will be no more the Canaanite in the land, we could develop this idea a little bit more.

66. 36:01

    But for lack of time we’ll just make a note of verse 17. This was how this great incident all concluded. Is it not written? My house shall be called a House of prayer for all nations. And so the geography of the land here reminds us of the great principle that our Lord was standing for in his last week, bringing together Jews and Gentiles together. They’ve come up the ascent of Adam Meme. They’ve left Jericho.

67. 36:33

    They’re going to the House of God. And here he’s emphasizing the saving power of His sacrifice, being able to unite all men together into one. And we are the Gentiles. We are the Bethany who have been called out of the House of depression and misery to come up to the city of God with our Lord Jesus Christ, that we might dwell in that city forever. I’d like to just finish our studies, brothers and sisters, with some thoughts from Psalm 122, because we’re all going up to Jerusalem.

68. 37:14

    We’re all on that road, that ascent, going to the House of God. And the words of this Psalm ought to rest in our hearts as we go forward from this place in Psalm 122 and verse one. I was glad when they said unto me, let us go into the House of Yahweh. You know, I don’t know about you brothers and sisters, but I’m glad to be here, even with having to speak.

69. 37:50

    I’m. I’m glad to be here. I don’t want to go home and go back to work and experience all the difficulties that come with that. I’m. I’m glad I’m here. You know, you hear people sometimes say, well, you know, if it wasn’t for the kids, we wouldn’t be at Bible school. How sad. How sad.

70. 38:09

    I’m glad that we’re here. I’m glad that we’re going to that higher place. I was glad when they said unto me, let us go into the House of Yahweh. Our feet shall stand within thy gates. Oh, Jerusalem. And the Hebrew there, brothers and sisters, is in the present tense. Our feet have always stood in this place.

71. 38:35

    They’ve never left. We might live in other places, but mentally and morally, our feet have always been in that land. They’ve never left. They’ve always been in the city of Jerusalem. Where are our feet, brothers and sisters?

72. 38:57

    Well, they can either be in the House of depression and misery, or they can be in the city of God. I’d like to just trace that idea of the feet. Come back to to Joshua Chapter one.

73. 39:13

    Let us resolve as we go forth from this place that our feet will always stand within the gates of the house. And brothers and sisters, we don’t do that by literally being in the land, although that’s wonderful. We show that our feet are in that place by working in the ecclesia, by showing care, by binding up the wounds of those who are afflicted by that, we demonstrate that our feet are really in another place. They’re in the land.

74. 39:42

    Just look at some references here in in Joshua, Joshua chapter one and verse 3. Every place that the sole of your foot shall tread upon that I have given unto you. It’s all based, of course, upon what God said to Abraham in Genesis chapter 13. Arise, walk through the land and every place where the sole of your foot goes, I will give it to you. And Abraham and his enthusiasm put his feet all over that land during the course of his life.

75. 40:13

    Because he was so excited with the promise that God had given to him. And God tells Joshua here the same thing. Every place that the sole of your foot goes, I’m going to give it to you. Come over a few pages to Joshua chapter 14. You know there was a man named Caleb who also put his feet all over that land. He had to wait 40-5 years for it. He was one of the faithful spies that went in at age 40 and walk through that land, and he set his sights upon that land, and notice the words that he uses when speaking to Joshua. He says, Remember what Moses said, Joshua chapter 14 and verse 9.

76. 40:59

    And Moses swear on that day saying, Surely the land wherein thy feet have trodden shall be thine inheritance, and thy children’s forever, because thou hast wholly followed Yahweh, my God, verse 13. And Joshua blessed him, and gave unto Caleb the son of Jephana Hebron, for an inheritance. You see, Caleb set his sights upon that place.

77. 41:23

    His feet walked all up and down that land. He loved it. He desired it above all else in life. And Joshua gave him the place that he desired, the place where upon his feet had been. And what about us, brothers and sisters? Romans chapter 4. Romans, chapter 4. Where are our feet going? Well, they’ve got to be where Abraham’s were, where Caleb’s were in that land, so that it can be said of us in that great day our feet have always been here. Romans chapter 4 and verse 12 speaking about Abraham, that he’s the father of circumcision.

78. 42:12

    To them who are not of the circumcision only Caleb of course was a Gentile, but who also walk in the steps of that faith of our father Abraham. And where were those steps, brothers and sisters? They were all up and down that land. He walked by faith in the length and the breadth of it, and one day it will be his for an everlasting possession. As we go forth from this Bible conference, let us resolve that our feet will always be in that place, that they will never, ever stray from the boundaries of that promised land, that one day it might be ours for possession. Come back to Psalm 122.

79. 42:58

    This is what we must do together, brothers and sisters. We’re all going to that place. And you know, as one makes their way up to Jerusalem, the hills get more and more narrow, more and more constricted, so that by the time you get close to Jerusalem, you’re practically bumping into each other. Those who go ahead are having to cast the stumbling blocks out of the way to make it easier. And so Psalm 122 and verse three says Jerusalem is building as a city that is compact together.

80. 43:30

    You see, as you get nearer and nearer to Jerusalem, it gets more and more pressed in. It gets more and more compact. You know, that phrase, they’re compact together, has been rendered in other parts of Scripture to have fellowship, to have fellowship. And how is it that we can have fellowship, brothers and sisters?

81. 43:49

    It’s by walking together to that place, because the hills will process in closer and closer and closer. And as we all get closer and closer to that Kingdom, as a community, as a body, we get tighter and tighter and tighter. If we leave that place, if we go the opposite direction, we’ll get further and further away. It’s only by going towards Jerusalem that we have an affinity, that we are a harmonious band of kindred spirits walking in unison to that place. And what is the prayer of the Pilgrim here in Psalm 122? Pray for the peace of Jerusalem, verse six. They shall prosper that love thee, peace be within thy walls, and prosperity within thy palaces. You know, there’s a marvelous hymn that’s actually here in these verses.

82. 44:44

    The Hebrew verses 6 and 7 uses very, very similar words. You can clearly see that it was set to a hymn because the word pray is shaya, the word prosper is shala, the word peace is Shalom and the word prosperity is Shalom, Shayel, Shalom, Shalom, shava. They said together this harmonious band of kindred spirits, shayel, shalah, Shalom, shavah, they were all united together in those words of praying for the peace of Jerusalem.

83. 45:20

    You know, brothers and sisters, that doesn’t mean that we pray for the time when Jerusalem will be at peace. That means we pray for the peace of Jerusalem. It’s a particular brand of peace that only belongs to Jerusalem. It’s not that we’re praying for the time when Jerusalem is at peace, it’s that we’re praying for the peace to come that belongs only to Jerusalem. When the Lord Jesus Christ made his way into the city here, when he was doing all of this, he said, if only you knew the things concerning your peace.

84. 46:07

    See, it’s a peace that belongs to Jerusalem. That’s what they’re praying for, the peace of Jerusalem, not for the time when Jerusalem is at peace, for brand of peace, a brand which only people like this understand, that belongs to Jerusalem. So that Haggai the Prophet could say in this place, in this place will I give peace nowhere else in this place because it belongs to Jerusalem.

85. 46:39

    And that’s what we’re praying for, brothers and sisters, for the Kingdom to come, for the redemption of these Jericho bodies that are only subject to death when we’ll finally be brought together into peace. And I want you to notice the emphasis of the Psalm is there is no peace outside of those walls. Look at verse one.

86. 47:02

    It’s into the House of Yahweh. It’s verse 2 within thy gates. Verse 7 within thy walls, within thy palaces. Verse 8. For my brethren and my companions sakes, I will now say peace within thee. There is no peace, both and sisters. Outside those walls, outside that city, there can be no peace for us both and sisters. So we’ve got to put our hearts there now that when the time comes for our Lord to be revealed in all the earth, it might be said of us who have benefited from these studies this week and have now gone home, resolved to work our way towards Jerusalem.

87. 47:53

    May it be said of us, our feet have always been here.