We've come through Jesus Christ, which if you read it in terms of truth versus error, you're stuck with it. Yeah, I was just bringing error, but true, you know, Christ brings it through. Yeah, that just doesn't work. Yeah, yeah, yeah, that's another goal. Whereas then does he actually adopt the view that I do that the law came through? Moses would be works and grace is the opposite of what he says is the fact that the book of Hebrews has certain categories of shadow and reality. He said to the Johanine writer, he has the same concepts. But with different vocabularies. The vocabulary for the heavenly is the truth, as opposed to the earthly or the typological, which is not the truth. Now all these folks have biblical theology, the volume. And the other one that was mentioned, what's the title of it? Redemptive something. There was a whole series of things that was published that were edited by Dick Gaff and published under this title. And then the history of biblical theology. That sounds like it. So that's something else you can hold. And Vos is particular studies on the book of Hebrews. Who was it that told me that the fellow that's publishing my stuff now with and stock is also publishing that? One of you telling me that, but that is a should be of interest to you. Oh, yeah. This is the name of the publisher in Oregon who is reprinting my stuff and so on. And I guess there was Pete Vostine. Do you know Pete Vostine? Yeah, yeah, yeah. Yeah, I guess he did. What's going on here? He used to come to visit Dick Gaff and he'd harass him from behind the class. Oh, really? Oh, good fun. But they know who. Maybe I'm thinking of Pete's Dean. Oh, back Pete's Dean. Yeah. Oh, he's another character. They're all characters. Yeah. Well, with and stock apparently are republishing Vos's studies on Hebrews, which have been not available. And also his little book on the Kingdom and the Church. That's not been available. And Ned Stonehouse used to say that everyone should read that little book of Vos is the Kingdom and the Church once a year. But in any case, it's a valuable little treatise. And now that's available now through here on campus. All right. Back to now our analysis here of the people of God in the world that then was living in the shadow of the oppression that's going on in the city of man. And their particular function then is that they are being identified themselves as God's own people in the midst of this world. And their particular function is associated with the presence of the altar in their midst, which means that they are a worshiping community that they are a priestly congregation. And you know, the family is the covenant community. And we were just making the point that there's no special group of priests or anything like that. But you have the family authority structures. The natural family authority is the covenant authority. They are the altar community. There are no special priests there. The father, I guess, the patriarch would be just assume natural leadership. If we read through the narratives of someone like Job or Abraham, Isaac and Jacob, we find that the fathers of the family, of course, take the leadership at the altar. But they are not the special priests, whereas the rest of the family isn't priests. It's just premos into paris, the first among equals. And it's just a matter of natural leadership that's going on in this particular community. So that the covenant community, the congregation, the holy congregation, is just the family congregation with its own already existing authority structure. And what their functions are, then, can be analyzed as I tried to do here in terms of priestly functions. And please read then that discussion of pages 123 and 124. We get into the area of how as a priestly people, they are in their hearts, concentrating everything to the Lord. They are concentrating themselves to the Lord. Even their involvement in the area of culture, they are concentrating to the Lord. And there, then, I have to make the distinction between what we do as God's people. Whatever we do, even in the area of common grace colleagues, we do as unto the Lord, we commit to the Lord, we consecrate it to the Lord. And yet, that doesn't make it holy. What we are doing in terms of our business, our whatever activity that we are engaged in, apart from the distinctively ecclesiastical connection that we have in functions that we have. Whatever we're doing out there is common grace, non-holy, sacred, the fact that we, as God's people, are doing it as unto the Lord and consecrating to Him, doesn't make it holy. It's something that, it's the sanctification of culture, which we engage in as priests, is something that takes place within our hearts. I don't know if in this, I usually try to give an illustration of a Christian and a non-Christian engaging some, making some cultural product, the pair of shoes. And so, each one makes a pair of shoes. And as the Christian does it, he, in his heart, dedicates what he is doing to the Lord, he is serving the Lord in this activity as well as in worship. And the unbeliever makes a pair of shoes. He doesn't dedicate it in his heart to the Lord. The two pairs of shoes arrive on the shelf in the store, the fact that the Christian does it in his heart, dedicated to the one he made to the Lord, doesn't make that a holy pair of shoes. Even the souls are, the product itself remains common, even though it has undergone this act of priestly sanctification in our hearts. And so, okay, there is that kind of discussion there. And then also, the setting up of the altar is obviously then along with being a place of worship, or that function is carried on, it also constitutes a witness. You set up a visible altar in the midst of this pagan world looking on, and you are bearing witness to the world there. Here is an altar pointing up to heaven, representing God's presence and claim. And what you are saying is that this visible altar on this visible earth belongs to the God on whose name we are calling him. In fact, we maybe have named this altar after the name of our God. And so the people of God are bearing a public testimony in the face of these unbelieving pagans, self-deifying pagans, they are setting up, they are asking for persecution and they get it then. This world belongs to the God of this altar. Now, later on in Israel, where God has staked out a particular land, then the altar that is set up within that holy land of Israel is saying that God, our God, Yahweh, Elohim, claims this particular land as his. And in fact, in expression of that, he has already exercised judgment and thrown that the unbelievers out of it through the holy war that we have conducted and so forth. But now, before you come to that phase of thing, just in the world, in general, there is still the altar, but it is not just claiming a particular land, like the land of Canaan, but it is in effect doing, is claiming the whole world only prophetically. Now in Israel, the altar was saying God already claims right here and now this particular land and therefore you unbelieve, you won't holy stay out of here. Apart from that, the altar was a prophetic witness. It was saying ultimately, this whole creation launched to our God, the day is coming when he will claim it. Meanwhile, get yourselves ready, folks, so that the setting up of the altar is a prophetic witness to the world, warning them, it's a call to them to repent. You see, as I said, there's a magnetic centripetal missionary dynamic. You folks out there come to the God of this altar, so there is a prophetic witness. And not just as priest engaged at the altar, but then in the more distinctive sense, there is a prophetic function that is attested in this community of faith because you actually have prophet figures like Enoch, who is raised up and Noah, who is raised up, who are identified in the scriptures as prophets, who bore their witness of warning to their own particular generation. So here is a distinctive community, people of God who are fully engaged in the whole world enterprise out there, but who have as their distinctive calling this identification with the covenant, the Lord and with his redemptive purposes and his ultimate claims. You can see then why there would be such attention and such a clash between the counterclaims of these two communities, so it went. There must have been a lot of apostasy on happening. As part of that pattern of eschatology, the days of Noah, the days of Jesus, when we come down to the new covenant, we see the theme of apostasy is very prominent. To the book of Revelation, I understand the figure of the harlot Babylon, very significant development within the new covenant is this drift away from the real Jerusalem, the true bride, through the Babylon, and the harlot figure, it's this large scale apostasy that characterizes the history. Certainly in part promoted and triggered by the kind of persecution that the true saints are undergoing, precisely because they are martyrs, not just in the sense of the martyr witness, but martyrs in the sense of those who suffered death and for their faithful confession to the Lord. So it was back in that period, so by virtue of apostasy, by virtue of persecution from the sons of the gods claiming to be gods who wouldn't tolerate their rival claims, there's only eight of them left. By the time we come to the long history and we come up to section three, so let's then move on through this climax of the history of the world that then was. This is the matter of the story of the flood page 131 where we have then how to settle it, the contest is on, the conflict is on, it's a legal contest, it's a matter of rival claims to the proprietorship, the ownership of the whole world, whose claims will be vindicated and God will settle the matter. And so the flood becomes a trial by ordeal in which the rival claimants are like subjected to undergo the ordeal element which in this case is water and the flood. And by the medium of the flood ordeal, God will render his verdict and he will of course render a verdict on behalf of the set-eyed people who are calling on his name, and he will by the same token be condemning and executing all at once by the same waters of ordeal, the those who claimed the world for themselves and defiance of their creator. So that's the meaning of this third section and it unfolds as we see in the form of a covenant which we should look at a little bit further, but it just may be a preliminary word about the flood, huh? The flood is a geological, physical phenomenon and again I don't tend to belabor this thing a great deal. The issue then is as to the extent of the flood and is it global or is it not global? And that thing is very much back and forth and for the most part it's those who would hold to a young earth view and to a solar days of a Genesis one who would also then hold that the flood was a global episode whereas those who take other positions on the issues of the antiquity of man or the antiquity of the earth would also then perhaps be inclined to come down on the side of a non-global flood. And as I said I don't want to try to get into this because a lot of it would I think end up being a question of evaluating various kinds of scientific evidence and that's not my feel. And so I'm particularly just concerned as to what we should feel that we have to say in the name of the Bible on this subject and just to express a word of caution against being dogmatic as to the conclusion that the Bible, if you believe the Bible you simply have to believe in a global flood. All I want to try to show is that exegetically you can't be that dogmatic. However then the scientific evidence would make you come down one way or the other but just as to what the Bible compels us to say. Now admittedly you know this language that sounds very universal when God is saying what he intends to do seems to be describing wherever there are those creatures that have the breadth of life in them and so on. Seems to be a universal description and when the results of the flood are described in similar terms they have a certain very universal sound to them. The passage in second Peter that I refer to many a times a year when we're describing that overall structure where the history of the world that then was and the flood ending that and also introducing the history of the world that now is that language of Peter that I've been citing. That too seems to have a cosmic ring to it you know the world that then was the world that now is heavens and the earth and now are. And so you can understand certainly why there are those who want to insist on a universally a global interpretation of the extent of the flood. Now the trouble is that elsewhere in the Bible where you you have similar language sounding universal as all get out we know that it was actually intended in a non global sense and I don't know if I have just a very brief discussion maybe of this I forget how much I have at the beginning of that chapter but one illustration I always use that to show how universal sounding language can have a very. Limited actual actual meaning in intent is in the book of Daniel where they where the empire the control of Nebuchadnezzar is being described and Nebuchadnezzar so a kingdom you know is described in terms of a tree you know the reaches up even to heaven and but also you get this language and especially in the second chapter where maybe someone can help me with the exact language here. But wherever the sons of men dwell in the beast of the field and so on it is the kind of basic broad categories man in the beast of the field and everything wherever these creatures of God dwell wherever wherever God has given it to you Nebuchadnezzar you are the head of goal. Alright so there is a creation wide language is used as in the case of the flood but of course the question how far did Nebuchadnezzar reign well you know right within the Mesopotamian valley what one part of the Near East yes misspes. Yeah read out yeah that's the one yeah thank you so they know that that's the as that same sort of a ring and then I say yet we we know that so what it does is to make a sit back and be a little cautious and not overly dogmatic now one other thing then that I would like to point out is that that within the story of the flood when it talks about the mountains being covered and so on. That the question is from what perspective is this being told is it being told from the perspective of someone who occupies a position in outer space and is looking down on planet earth and saying down on that planet earth all the mountains were covered so is it that sort of birds eye or outer space I view of what's going on. Or is there is the whole thing being described from a more immediate local point of view of someone who who went through this experience more specifically is it being told from the point of view of Noah and company within the arc. And I think that there there is evidence that to support the latter positions in kingdom prologue I give you an outline of the count of the flood and it's an interesting kiosk structure in itself and that's one literary structures you know on and and especially since the story of the floods in the literary unity of the thing has been challenged and so on. So I think to show a beautiful kiosk arrangement of the thing is evidence of one mind at work structuring the whole thing as a unified thing and just quickly I think since it's in kingdom prologue it begins and ends with the themes of construction. So it begins with the theme of the construction of the arc chapter 6 13 through 22 and then it ends with the theme of the construction of the altar in effect since the arc represents the kingdom of God is the constructing of the kingdom of God and then it's the dedicating or the consecration of the kingdom of God at the end of the story the last a section then being where 8 20 through 22. Then the second and the second last theme match each other after the construction of the arc then there's the matter of the entrance into the arc or embarkation which the last for a week and then matching that and by the way that's in 7 1 through 5 and matching that over here in 8 15 through 19 is the opposite entrance exit embarkation disembarking all right then we get the next two sections working toward the middle matching each other 7 6 through 12 after they enter the arc which takes a week. Then you get the theme of in the Hebrew it's the marble on the marble it's the increasing of the waters which goes on for the 40 days and 40 nights the increasing of the waters the counter theme in this one is the decreasing of the waters 8 1 through 14 the decreasing of the waters all right now what that leaves as the centerpiece of the whole thing the main point what's the whole point of this this whole episode is God's judgment on the world how God in judgment prevails over everything in particular how he prevails over over the wicked so here's a judicial judgment a discriminating water or deal which on the one hand is going to declare righteous and vindicate his own people on the other hand the condemn and declare guilty and destroy the the others and he does that by prevailing over the whole world and that's the theme of this middle section in 7 13 through 24 now that's the area where we're going to take a focus on in a minute to try to get some evidence of the local perspective the the Noah's logbook and the good ship arc perspective on this episode is over against the outer space perspective we'll be looking back at that in a moment now that's the structure of the thing and some other interesting things just to note quickly you know the way in which the the narrative of the flood echoes the narrative of the creation now Peter brings it out that this was a new creation was not only the end of the world that it was but it was the creation of the world that now is and the very story of it in here in Genesis is told in a way that in terms of literary form echoes a lot in the story of the original creation and I try to spell out a lot of that in Kingdom Prologue 2 so in order to go over it all but already you see in the 7 full theme and what strikes me as interesting also particularly when I'm defending the view that the days of creation are narrated in such a way that they're treated thematically and not just a straightforward chronological sequence but with recapitulation with chronology that's the way I say Genesis 1 is told and that's the way in which everyone has to admit the flood story is told so you not only have the 7 full section but you have a kind of chronological recapitulation as well where the entry into the arc being B here okay entrance into the arc last for 7 days then the increase section C once they're in the increase starts the marble the opening up of the windows of heaven and the doors of the deep and as it were they're re merging of those waters that on the second day of creation had been separated into the waters below and the waters above then now you're sort of returned to the original more chaotic condition as it were before then God decides to recreate the thing you get back to the Genesis 1 2 situation but then we have those 40 days of the upper waters and lower waters now increasing on the earth the theme of my pool and you come to the theme of the prevailing of the waters and the prevailing it turns out begins back here so that chronologically having come to the end of the 40 days of the my pool then you go back to the beginning of the 40 days because right from the beginning the waters began to prevail and so the waters were prevailing for 150 days and the dates that are given tell you when they were they began back here they continued the 40 days of the my pool and then they continued another 110 days afterwards and that's when the arc prevailed over the arc over the earth over the mountains and in the process of course of prevailing over the mountains it prevailed over all weekend mankind because you can just see them scarring to the highest point that they could to escape the rising waters and once the mountains are covered the waters are prevailed over the mankind as well as over the mountains so that's the theme of the prevailing and that goes on for these 150 days meanwhile even before the end of the prevailing of the waters over all of these things including the arc even before the end of that as soon as the waters this was the increase for 40 days as soon as came to the end of the 40 days and before the next 110 already the waters began to decrease and so once again you have this recapitulation what I'm saying then sensitize yourself to the literary forms don't assume that the story has to be told in straightforward chronological fashion it's told in terms of themes and the themes involve backtracking recapitulating in terms of chronology so this section then the decreasing of the waters begins at that point and then continues on even before it's so just in terms of exercises things to be aware of but now let's come to our particular question here in the middle section of the prevailing and as I recall it's going to be around versus 1920 and so on and it will impart dependent on what Bible translation we have the NIV doesn't help us too much at this point chapter 7 we're in and I guess we can start with verse 17 this is all part of the central main theme of how the waters of the flood we're prevailing over everything eventually for 40 days all right that's the 40 days of the mahuul here for 40 days the flood kept coming on the earth and as the waters increased they lifted the arch high above the earth okay verse 17 the waters have prevailed over the ark here was the ark wherever Noah had built the thing at its moorings here now that the waters come and they prevail over over the ark by lifting it up from the earth and as the waters increased they lifted the ark high above the earth then verse 18 the waters rose and increased greatly on the earth and the ark floated on the surface of the water so that just intensifies this theme of the rising waters and so it's lifted up from its moorings and it's casted a drift at the mercy of wave and the wind but of course under the control of the Lord as the floods continue to rise continue to rise then in verse 19 this verse and at least says yes they rose greatly on the earth and now in addition to saying that the waters prevailed over the ark by lifting it up and then sending it loose now it says that the mountains are also covered the waters prevailed over the mountains presumably by covering them and then verse 20 and here's the key verse the waters rose now here's where the NIV leads us astray anyone have something else have a nice king James version maybe even there's something like that around a lot of okay that's fine now that reflects the Hebrew faithfully 15 cubits upwards did the again did the waters prevailed and the mountains were covered now you see what is being done in which is reflected in the king James version is that these two themes that have already been treated the A theme is that the waters prevailed over the ark and the B theme is that the waters prevailed over the mountains the first 20 summarizes the two is summarizes the fact that the waters prevailed over the ark by saying the waters in a level of 15 cubits okay and then it repeats the idea how is it expressed again then to cover the mountains all right so the first two first 19 a refers to this now what does that mean how is the water prevailing over the ark the equivalent of the waters prevailed by 15 cubits and I hear here is where the local perspective comes in very distinctly the ark was 30 cubits high no built the thing he would know enough about it to know what the draft of the ark was how much water would it take to float about the 30 cubits high well about half of a 15 cubits so here is no and company within the art and the rain is coming down the waters are increasing suddenly they feel that they are no longer secure in their worries that the waters have prevailed over it and lifted the ark up another was the draft of the ark 15 cubits has been achieved and now that the ark has been wrenched loose but it's a very local distinctive perspective Noah is describing thing when he didn't go out and measure you see how deep the water was he had built the ark he knew what the draft of the ark was namely 15 cubits and so when he's caught a float he knows at that point that it's the water must have prevailed by 15 cubits so the thought is not that look I hear someone in the spaceship looking down there and or God is looking at it himself down there and he knows that way off on Mount Everest the highest point on the earth that the waters are 15 cubits deep and now in his special revelation he comes and he tells us now of course you didn't know anything about it but way over there on Mount Everest the the mountain was covered by the ark. 15 cubits who cares you know what a completely irrelevant thing that this is not the kind of information that that God is giving a special revelation about here to know this clearly is something that we reflect the experience of those who were in the earth now there's one other possible exegesis of the thing that you might tie these two things in verse 20 together a little more closely and then but it would still reflect the local perspective as the ark is caught up and he looks out and he sees that the mountains within range that these are covered and yet the ark is in scraping them all right so he would know that by the fact that the ark is in scraping these mountains that they must be covered by at least 15 cubits which was the draft of the market for the ark or anything less they would be scraping the mountain tops over there so that that might be an alternative explanation but once again it would reflect the experience of someone who was within the ark who knew the dimensions of the ark and so on so hard to think about it but what I'm suggesting then is that the biblical evidence is that this is not an outer space bird's eye view of the thing this is more a worms eye or an ark's eye I view the story then is being told from a local perspective if it speaks about the mountains being covered it's not talking about Mount Everest over there it's talking about the mountains which were in view now take it from there scientists and you can have all your big arguments from that point on and you can argue in the one hand that if even the local mountains were covered water seeks its own level and therefore must have covered the whole earth and the others in the other side would say no to another that cover the waters and the whole earth you would need more water than existed on and on the scientific debate goes and you can set let that's not my feel all I'm saying is that from the point of biblical exit Jesus don't be dogmatic and you're going to have to settle it in terms of some other evidence from someplace but don't be dogmatic in the name of God on this particular subject be have the caution that's forced upon us by the by the biblical evidence now I related question is the anthropological if the flood is the let's say for arguments say not global geographically then was it the universal in terms of mankind and there's just too much that we don't know we don't know the date of this event was a 12,000 BC was a 35,000 BC at whatever point it was how widespread was mankind so so there the unknowns and and therefore it becomes difficult and I think that once then you have acknowledged that the flood was less than global you might then also have to it might turn out to be true then that there were human beings that were outside the range of the flood and whose descendants therefore might be among us today as well as the descendants of Noah and company who were so these are some of the unknowns and I just like to leave it at that and not be too dogmatic but we are interested more in is the emphasis in the Bible and self in this whole thing how to understand it and here's then where I've tried to develop the biblical theological picture whereas my little outline oh here we are so you can work through these the the main headings then that I use to analyze this episode from a biblical theological point of view the first is redemptive judgment this whole episode by the way is a great illustration of things we've been talking about we were talking about common grace and then we were saying how there is this other principle at work in history besides God's common grace or he is tolerating in a situation of coexistence, believers and unbelievers along with that there are these intrusions of God into history into the midst of the non holy God redemptively is projecting and intruding by redemptive supernaturalism the Holy Spirit and on and on and on the incarnation of Christ the symbolically intruding the kingdom to come into the world and Israel is symbolically intruding the final judgment in the way in which the Holy Wars conducted now the flood episode is another huge scale intrusion into the realm of common grace here is this history of common grace and it comes to an end with an intrusion of judgment which has the effect and of terminating within the sphere of the judgment this whole common grace thing now God doesn't tolerate coexistence now he judges precisely between his people and those who are not his people and that's what we mean then by redemptive judgment redemptive judgment one is one then of course condemns and executes in the wicked but at the same time it has the effect of delivering God's people how so because the wicked have been persecuting God's people as we saw the sons of the gods have been persecuting the set that community out of existence until his only aid of them left so for God to destroy those sons of the gods and all of their proud mighty princes in the world is to save the eight souls who are left and therefore his judgment is redemptive with respect to his own remnant community so in our discussion of that in Kingdom Prologue the way we develop the theme of redemptive judgment A we go through that business of Genesis 6 the Antichrist crisis what is it that leads up to this judgment is that history has come to that finalist intolerable stage represented by the lawless one Antichrist crisis that's on page 95 I think then another aspect of this flood still as part of redemptive judgment is that it is a judicial ordeal it's a trial by ordeal and we already were discussing this and on other occasions I guess we reflected on the practice in ancient Near East and the legal procedure of settling issues by various kinds of ordeal whether it's subjecting someone to an ordeal element by water or fire or by having them engage in individual combat to rival claimants to settle things that way so this episode then is a trial by ordeal and it results in dual verdicts as we said the condemnation of the wicked simultaneously the corollary that is the vindication of the righteous also worked into the discussion in Kingdom Prologue at that point is the way in which the Bible elsewhere and here again Peter makes use of this episode as an indication of what baptism is so when our discussion in a little while hopefully of the theme of circumcision and baptism we'll heart back to this idea that this flood experience was expressive of what is expressed by the waters of baptism and what is expressed by the lot of course waters which is judgment of God it wasn't a bath it was a destructive flood and that's what baptism also then symbolizes primarily in connection with this redemptive judgment and the dual verdicts the favorable verdict of course is passed upon the eight souls who are still in the ark so we get the important biblical theme now the remnant and up to this point the remnant would suggest simply well God's people are only a little fraction of the whole thing the only eight souls as a matter of fact so a remnant means a little minority group and now by virtue of their passing through the flood experience and coming out as those who are vindicated the biblical concept of the remnant means that we the people of God the remnant we are the survivors we're the ones who survived judgment and then in surviving judgment we are also the victors we are the overcomers because there's been a war fair on and our enemies are the people of Satan and we are God's people and we are not only survived God's judgment but in surviving we win the battle Christ wins at God wins at the forest but we stand with him and are the overcomers we are the victors over our enemies so the biblical idea of the remnant is being enriched we are not just a minority group we are the same we are the people of God we are the overcomers and so on so the flood brings out all of those important themes under redemptive judgment plus of course the fact that as in the days of Noah as in the days of Christ the day of Christ the day of the Lord is of course the day of his appearing and so what this whole episode according to Jesus on comparison indicates is that this flood episode was comparable to his own appearing to his own appearance and so you look in in the story of the flood or the presence of God or the appearing of the God of glory and I suppose you might find it in a general way in the phenomenon of the storm itself because God's presence is often in terms of storming theophony this kind of phenomenon attests to his special presence but then there's a little touch here and there that goes beyond that and God seal them in so there is that note where they have entered into the ark now you have a window on the top and you have a door on the bottom and so now the door seems to be part of the structure that would be in the draft of the ark where the waters would be coming but God closes that door which will shut out the world and he seals it in for them but there is that special nice touch that seems to conjure up in our minds as we read it a some sort of visible presence of God coming in and acting and sealing them in and there's a beautiful use of this in Isaiah 26 that I think I discuss in this and if not here we pass out those articles on death Leviathan and the martyrs from the Isaiah 20 that's the one you just gave me wasn't it yeah yeah so for more discussion of the point I'm trying to make here you have that article and it's just a wonderful thought there in Isaiah 26 where he compares death I think the dying of God's people to the experience of those who entered into the ark so that the picture is that the see the flood waters are going to be the waters of death it's what's going to happen it's going to be a passage through the waters of death it's going to be a death experience for God's people and in that connection the ark is something of a coffin in which God seals them in and what is beautiful is then that when Isaiah in Isaiah 26 is talking about Christian death he is he describes it as an experience where the Christian the believer and he uses this language the vocabulary it's quite striking of God sealing them in from the waters round about not very clearly that language he's using and our dying is described in the same way as the Lord then is taking us into a sort of a refuge place the coffin the intermediate state the intermediate state is one where we are delivered from the ongoing wrath of God and all the troubles of this world and we are we are sort of welcomed into this place of refuge where the Lord and and pulls us and sets us in and so it's a wonderful pastoral thing to have in our hearts as we've been brought into the ark and it's in the safety of Christ the ark and the presence of God that we passed through the trials of life and any mergers the and so it becomes a veritable resurrection they enter into the ark they pass through death and they're coming out of the ark and the other end is a resurrection from from from death and the whole thing is a picture of a experience of Christian death and resurrection and then finally the in terms of redemptive judgment a major theme the days of Noah the days of the Son of Man when when the Bible talks about our Lord Jesus returning it's his returning in glory and then over and over and over again associated with it is what it's he comes with the angels whom he sends forth and he gathers his people together those of us who are alive and remain and he are gathered together and the the departed dead are raised up in the
ark and together we are are there's the great gathering and of course the Antichrist has his counterfeit the gathering and so the the Antichrist theme is developed in terms let's say of God and may God