Well, ladies and gentlemen, all I can say is I'm a little disappointed today, right? I'm kind of let down. I'm kind of just, frustrated. I'm just, I'm not in a great mood currently and it's probably my own fault. I let my expectations get too high, and then there was kind of a letdown. And so, in my mind today, I would be doing broadcasts, and we would be talking about the Sermons 3.0 app, which is actually Sermons by Sermon Audio app, okay? We would be talking about that, and, ooh, I just saw this, and check this out, and check this out. But It didn't really happen the way I at least wanted it to happen. Now, I think we had some, you know, we had a little bit of warning that it wasn't going to be this, going to be what I thought it was going to be, but still I was, I was hoping for a massive, maybe I was hoping for something far different than I should have even been expecting. My hope was probably more than reality should have allowed for, and that was my own fault. Still, I would challenge everyone who hears this, go to the Apple App Store or the Google Play Store, look for, I guess you can type in Sermons 3.0, but what you actually need to look for is Sermons. Hang on, in fact, let me look at the actual name of the app. Sermons by Sermon Audio, Sermons by Sermon Audio. That's the name of the app. It was basically released yesterday. Look, for some of you, there may be a lot of changes that will make you very happy, especially for Android users. Hopefully you've been using it, you've been looking around, you've been happy. I had all these other ideas and these other things. So today, when I woke up, I started messing with the app and I still couldn't, still wouldn't let me follow anything. So that was irritating. So what I basically did is I took the entire morning to delete every broadcaster I was following, every series I was following, everything. I deleted everything and basically started over. So the only thing I'm following currently is Dallas Theological Seminary, because I just always start with the seminaries. And so I've got one thing I'm following, I'll probably slowly add, because I'm curious what happens when you get to number 32, number 34, number 37. Do you get that error message? Does it give you the impression that you're following, but when you go back and go back in, you realize you're not actually following it? I don't know. We will find out at some point. I was going to just focus on that all day. Then I was like, well, what do I do today? What do I do? I got to broadcast about something and I don't want to just sit here and broadcast about, well, it doesn't have this feature. And maybe even there was a part of me thinking, well, it was released yesterday. We'll get an update today. I know that's very unrealistic. Yeah, it's a little, it's a little disappointing, but I'm going to be hopeful that over the next three, four weeks, maybe two months, is that even, is that being too hopeful? Maybe I'm going to say within 30 days, maybe we get some updates that will prove to be very, very interesting. and much more maybe adding some, I'm not saying every feature I've suggested, but adding some that I think would be very beneficial. So that's been going on. So I got to get past that frustration. I got to get past that letdown. Let's, I know what we will do. Let's listen to a sermon. Why did I pick this sermon? Well, I picked this sermon because, well, I have a feeling I'm going to be very frustrated and let down. So why not just keep that theme going and we'll talk about this sermon right after I say, welcome everyone. It is Tuesday, February the 25th, 2025. It is currently 3.58 p.m. Central Time, and I'm coming to you live from the Theology Central studio located right here in Abilene, Texas. Now, to set this up properly, Let me take you back to the third school I ever attended. Okay, if I go through the schools in some kind of chronological order, I believe Grace University in Omaha, Nebraska was the first school I attended, right? Grace University, Omaha, Nebraska. The second school was Twin Cities Baptist Bible Institute, Papillion, Nebraska. So that school, well, actually take that back. If I'm actually going in order, it would be Cisco Junior College, here in Texas, would be number one. Grace University, number two. Twin Cities Baptist Bible Institute would be number three. And then number four would be Family Radio School of the Bible, Harold Camping. Now, some of you, that name doesn't ring a bell. That's like some ancient thing in church history. You don't know all the controversy and everything that happened with Harold Camping, right? So when I enrolled in the school, Family Radio School of the Bible with Harold Camping, I mean, it was very much a, I mean, I know some may argue with this, but I mean, I was a student, so I think I have a right to be somewhat dogmatic, very reformed in its theology, right? reformed in his soteriology, very Presbyterian-like covenant theology, election, all of that. Amillennialism, just a lot of the reform Presbyterian, infant baptism, some of the very Presbyterian concepts were very much there. I took Hebrew, I took Greek through them, all the different courses I took. I mean, I could go through everything. I had to do a whole thing on the Gospel of John. But there was a specific hermeneutical approach of Family Radio School of the Bible. And that approach was that the Bible has different layers of meaning, right? You have kind of the historical, literal meaning, but underneath that you have this spiritual meaning. You have something that everything has a spiritual meaning and everything ultimately points to the gospel. So it doesn't matter where you are in scripture, you're like, okay, yeah, historically that happened, literally that happened, but, but, but, but, but wait, it pictures something. There's a spiritual picture, and you almost made everything in the Bible have a spiritual picture that ultimately pointed to, well, Christ crucified, basically the gospel. Doesn't matter where you were in scripture, you found the gospel, you found it, you put it there. In fact, what you ultimately were doing was reading it into it. So when you were like, when I was working through the gospel of John, and I got to Jesus turns water into wine, boom, I got to get to work, right? I got to write a paper, right? It's not just what Jesus did, a literal miracle and a historical setting, and that literal miracle had this basic literal meaning. No, no, no, no, no, no, no. Now, okay, what did these water pots, what do they represent? What does the water represent? What does the wine represent? What does this represent? What does this represent? What does this represent? And then you go find cross-references for all of that. I had to write paper after paper after paper from that hermeneutical approach. And it had a profound impact on me. And the reason it had such a profound impact on me is because whenever I would write these papers or listen to a lecture or do whatever I had to do for school, I would learn, oh, that picture is this, that picture is this. Okay, here's the cross-reference, here's the cross-reference, here's the cross-reference. Okay, great. Oh, this is awesome. And then anytime I had an opportunity to teach, adult Sunday school, teenagers behind the pulpit. Everybody like, wow, I've never seen this before. I've never heard this before. This is crazy. How did you find this stuff? Well, you know, I do a lot of study and I do a lot of work. Okay. And I've always made it like everyone wanted to hear my preaching because like, so what does this represent? What does this represent? It was fun. It was cool. I felt like, wow. Yeah. People think I'm a great teacher. And then slowly but surely, I begin to call into question all of this. And one of the things that helped kind of motivate me beginning to question this hermeneutic is when, well, Harold Kemping lost his ever-living mind, told us the world was coming to an end in 1994. And then when that didn't happen, started telling us that we had to leave our local churches because all the local churches was under the control of Satan. And if we didn't leave the church, we were taking the mark of the beast. And then he did these, extensive long studies in Jeremiah and other Old Testament books where this represented this, and this represented this, and this represents the church, and it was like all-millennial, allegorical approach on total crack. I mean, it went crazy. And then it was controversial. Then he moved the end of the world to 2000-something. And then they put billboards everywhere, and it was all over the news. And then at that point, I had already left the school, was done with that. And then it was just sad watching it all unfold. And he had a stroke. He kind of repented, at least to some level. But I used to have all of his books, all of that. So I'm very familiar when people go to a passage like John 2, and they're going to, you know, they're gonna turn it into something other than what I think it is. So when I was sitting here, kind of disappointed, kind of frustrated that the sermons, well, 3.0, the Sermons by Sermon Audio app didn't really kind of do what I wanted. I was like, well, let me just look here. And actually, I wasn't even looking on the app, I was looking on the website. And I looked at new sermons, and then I saw one. that was labeled, or let me say, was entitled this. I have the title written. I wanna make sure I write it, or tell you it exactly correct. Woo, having a hard time talking, then I can give you the correct title as I learn how to talk. All right, here we go. It is called The Marriage at Cana. Jesus Transforms our vessels. I'm like, oh, okay, so the vessels, I guess the water pots, because the water is put in and it's transformed to wine, then that's somehow now a picture of our vessels being transformed. And I was like, here we go, here we go, here we go. So we're going to review this, but before we get started, what do you think? Do you think AI can make some predictions here? So I said, AI, I'm about to review a sermon entitled, The Marriage at Cana, Jesus Transforms Our Vessels. And I said, hey, what do you think is going to happen? Here's what AI said, you ready? Based on the sermon title, The Marriage at Cana, Jesus Transforms Our Vessels, I predict, now this is AI speaking, this is AI doing the prediction. I predict that the preacher will likely interpret John 2, 1 through 11 allegorically or metaphorically emphasizing personal transformation. Here's how I think the sermon will unfold with potential hermeneutical, theological, and logical errors. A.I.' 's going in. A.I.' 's like, okay, thank you. I'm going to tell you everything it's going to do wrong. A.I.' 's like, predicted interpretation. This is how A.I. predicts the interpretation is going to go in this sermon. The wedding will be seen as a symbol of the Christian life. The preacher may present the wedding feast as a metaphor for salvation, joy, or the new covenant. The lack of wine could be framed as a picture of human insufficiency, sin, or spiritual dryness. The water-to-wine miracle will be seen as personal transformation. The transformation of water into wine may be interpreted as a symbol of how Jesus changes people's lives. The six stone water jars could be portrayed as representing human vessels, our bodies, lives, or hearts that need to be transformed by Jesus. The phrase, Jesus transforms our vessels, suggests a focus on internal renewal, possibly through sanctification or personal improvement. Next, Mary's role as an example of faith and obedience. The preacher may emphasize Mary's words, do whatever he tells you, as a call to trust and obey. This call could lead to a moralistic application, urging listeners to be obedient so that transformation can occur. Number four, the best wine as the abundant life in Christ. The idea that Jesus provides the best wine last might be used to suggest that life with Jesus is always better than life without him, or that Jesus brings increasing joy over time. It may also be tied to eschatology, such as the great banquet in the kingdom of God. That's what it predicts as kind of the way it's going to go. Then it predicts the hermeneutical, philological, and logical errors. And it spends a lot of time giving me all the hermeneutical errors it thinks is going to happen, all of the philological errors it's going to happen, and all the logical errors. Now, what we will do, I could read all of them, but what we will do, we'll go straight to the sermon and see if it follows what AI predicts for its interpretation. And if we start hearing any of the errors, or I hear any of the errors, I will look down, see what AI said, and then report to you if AI gets this all right. So what we're about to, once again, this kind of goes with our host series on artificial intelligence. Can AI predict what a sermon will get right or get wrong? So far, every single time, AI has done basically perfect in predicting. I don't know if it's going to get this one right, but that title seems to give it away, all right? And I feel like this is going to be me back at Family Radio School of the Bible, and I got to do this allegorical, metaphorical, over-spiritualized text, where basically I'm going to do eisegesis. I'm going to read something into the text, then exegesis, pulling it from the text. Here's what makes it so frustrating. People will claim, we do exegetical studies, we do exegetical studies. They will try to tell you that they're pulling it from the text, and sometimes you can't even tell when you're actually pulling something from the text versus when you're reading it into the text. Because if you're doing eisegesis, guess what happens? almost sometimes in a kind of a, you know, you're not even conscious of it, or you're kind of doing it in an unconscious way. You're reading it into the text, then you pull it out of the text and say, I did exegesis, but you're pulling out what you put in. It can be very deceptive. So I don't know what's getting ready to happen here, but we're going to find out. What I do know is right when I hit play, you're going to get this loud bell, like ding, ding, ding, like a, like a boxing ring or a wrestling match. Ding, ding, ding, ding. I don't know what in the world that is. I don't know why it's there. Um, so you may want to just lower your volume a little bit. I don't know why it's here. I don't know if that's like, it's time to fight. It's time. I don't know what it is. I don't know. I don't, it doesn't sound like a school bell. It's definitely not like a church bell. You're like, calling everyone to worship. It's just like... I don't know. You'll hear it, all right? Are you ready? Here we go. Let's see what happens. You have to remember. What is that? It's like a whip. It's like a whip with a... Let me listen to that again. What is that? You have to It's like a whip. It's not even like a boxing. I thought it was like a boxing. It's like shooping. It's like someone shooting. It's like shooting at something. What in the world is this even supposed to mean? I don't know. Let's listen to that one more time. Can anybody tell me what I'm hearing here? You have to remember. That's just crazy to me. I don't know what that's supposed to be. Maybe if I watched the video, I could tell. Maybe I could watch the video. I don't know. All right, let's go back. We'll start this now. Now he's going to do this, and well, I hope it's loud enough. Here we go. You have to remember, Genesis 1 opens up with, in the beginning, God, right? We all know that. And then God has an earthly ministry. He basically spends six days creating light, the firmament, the land and the vegetation, the sun, the moon, and the stars, the land, animals, and then mankind on the sixth day, guess what, with two genders. That'd be a man and a woman, and then that was it. That was the genders. And then God already signed the executive order. We should know it. Just hold up the Bible and say, look, God already passed the executive order. And so what he did is he shows up and he performs the first marriage between a man and a woman. And because we're a Bible-believing church, that's who I will Only Mary is is one man and one woman because that's what God said. He already said it and that's not being mean That's being biblical Now the tie-in is that John one opened up with in Aren't you glad we got a in-depth very nuanced discussion between by biological sex and gender Right? I mean, typically biological sex refers to the physical, biological, and genetic characteristics that differentiate, if I can read correctly, males and females. So when we talk about biological sex, we're referring to physical, biological, and genetic characteristics that differentiate between males and females. And so you would have like chromosomes, hormones, anatomy. Gender is often described as social, psychological, and cultural roles, behaviors, identities that society associates with biological sex. gender identity, a person's internal sense of being male, female, both, neither, or something else. This gets into a whole, is there a distinction between biology, biological sex, and gender? It's very There's a little bit of nuance. I know we just like to say, well, in the beginning it created male and female. That settles it. The problem is over. Okay, well, in the beginning, God created people in a garden without a sinful nature. but then they fail and everyone after that is created, is born with a sinful nature. Do you not think possibly that sinful nature impacts every area of our life? Don't we believe the fall impacts us physically? Don't we believe the fall impacts us psychologically? Doesn't it impact us mentally? Doesn't it impact every aspect of our life? I mean, it had to have a pretty good impact since it wasn't long after the fall that a brother was killing another brother. But I guess we're not gonna, we're just gonna throw that out there. He signed the executive order. Oh man. Look, you can stay true to what you believe the Bible teaches, but at the same time, acknowledge it in a much more deep, reasonable, rational, even theological way. So the question is, how much does the fall impact people? He said, well, it impacts us in every single way. Meaning, if we're all born sinners, Is it possible that people could be born, I don't know, and find that they don't have a desire for people of the opposite sex? They have a desire for the same sex. In other words, couldn't it not explain a whole lot of issues that we encounter? Now, how do we work on that? How does that fix that? Now, Christians will say, well, if you get saved, it just fixes that. Well, if getting saved just fixes that, then you have to then logically imply that if someone gets saved, it just fixes everything, and then we no longer sin. But that doesn't work. So then why does it only fix this problem, but it doesn't fix that problem? Why is it that if someone gets saved, it takes away same-sex attraction, but for some weird reason, heterosexuals still lust, commit fornication, look at porn? Okay, all right, now I just get so frustrated. I hate when we say things and such, we minimize the issue. even from a theological perspective. If you believe in total depravity, then for crying out loud, act like it. The world was this way, the fall happens, and then everything has not been the way it's supposed to be. Isn't that the whole point of the fall? The fall messed up everything. Our physical bodies get sick and die, disease, on and on, psychological issues, everything, emotional, everything is off, right? That's why it didn't take long for a brother to decide, I'm gonna kill my brother. Why do we always minimize things and just like, We have to talk down to people. It just makes me so mad. Sometimes, especially within the new conservative movement in our country, this kind of political conservatism, we just like to talk like jerks. We like to be bullies. And I'm so sick of it. Look, let the political world talk like bullies and jerks. Can we in the church go, wait, wait, wait, like, okay. Yeah, the Bible speaks that there's male and female. Absolutely. Not in any way denying that. Now, first, is there a distinction between biological sex and gender? Okay, what does history and science tell us? Whether you agree or disagree, let's at least explore it. And if there is some issues or times where people struggle with their biological sex, what could be leading to this? Why could it happen? I don't know. I thought Christianity, we have a very good explanation for it all. Everything is out of order. Everything is messed up because of the fall. But we talk, we believe in depravity. And they're like, what is wrong with you? And what is wrong with them? And what is wrong with them? I don't know. The same thing wrong with us. We're all messed up. But I don't know. What do I know? Okay. All right, let's back this up a little bit. You hear my frustration? A man and a woman. And because we're a Bible-believing church, that's who I will only marry is one man and one woman, because that's what God said. He already said it, and that's not being mean. That's being biblical. Well, is it that simple? Hey, because the Bible says it, this is all I'm going to do. Well, the Bible tells you to love God with all your heart, mind, body, and soul. How come you're not doing it? The Bible says love your neighbor as yourself. How come you're not doing it? The Bible says to be holy is to be as holy. How come you're not doing it? The Bible says to do all things with grumbling and blab. How come you're not doing it? Is it just so simple? Well, the Bible says do it. I'm a Bible believer, so we just do what the Bible says? Well, then just do everything it says. Problem solved. We don't need Jesus. The end. Well, the Bible says, so this is what I do. Yeah. Congratulations. You do that. I'm sure you've never lusted. I'm sure you never do this. I'm sure you never do this. I never. We're not going to even get to John chapter two. All right, here we go. Now, the tie in is that John one opened up with in the beginning was the word. Genesis one in the beginning, God, John one opens up within the beginning was the word. And then what happened in John number one? We see in verses 19 to 28, John the Baptist shows up on the scene. Now look at John one twenty nine. It says the next day, John, see if Jesus coming into him, use your fingers and count, that's one day has passed. First day of Jesus is earthly ministry. Now look at verse number thirty five. And again, the next day, after John stood and took his disciples, looking upon him, Jesus, as he walked, he saith, Behold the Lamb of God. There we go. That would be the second day of Jesus's earthly ministry. And now look at verse number 43. The day following, Jesus would go forth unto Galilee and find a Philip and saith unto him, Follow me. That's the third day of Jesus's earthly ministry. And now look at John chapter 2 and verse number 1. Watch what it says. And the third day, How many days have already passed? How many days do we have here? Three. What's three plus three, homeschoolers? Six. You know what just happened in John 2? On the sixth day, God shows up in the New Testament, and He's going to perform a marriage. He's going to be at a marriage. He's going to be at a wedding. And you know who's joining? Whoever's getting married here, you know who's joining them together? God. because a biblical marriage is something that God does. He takes a man, then He takes a woman, and He brings them together in a union for His glory. Day 6, God showed up, right in Genesis 1. Okay, now this is interesting. So, day 1, day 2, day 3. Now how did He get 3 plus 3? Okay, did I miss something here? All right, so he goes through the days, hang on. So the next day, and then the next day, so he counted out three, then he says three plus three is six homeschoolers. Okay, all right, I'm confused, all right? All right, I'm gonna, hang on. I'm gonna ask AI here. The sermon I'm listening to counts days and John one and then concludes John 2, 1 is the sixth day. Am I missing something here? I'm going to have to back this up. I'm sorry if I'm going to belabor the point, but here we go. Okay, now this is what, now remember AI, I'm not giving AI the transcript at this point, okay? I'm just asking AI, I'm doing this in real time, right? This is having AI as a tool, all right? So this is what AI says. The idea of counting the days in John 1 to conclude that John 2, 1 occurs on the sixth day is an interesting but problematic approach for several reasons. Let's analyze both the reasoning behind the interpretation and a potential hermeneutical flaw. The argument for the sixth day, the preacher is likely counting the reference to specific days in John 1. John 1.19, the next day, possibly day 1. John 29, the next day, which would be day 2. John 1.35, the next day, day 3. John 14.3, the next day, day 4. John 2.1, on the third day, which they interpret as three days after day 4, making it day 6. The preacher may be attempting to link Day 6 to theological themes, the 6th day of creation, Genesis 1.26 when God created humanity, possibly a connection to Jesus bringing a new creation or renewal. The potential hermeneutical errors and logical errors. Arbitrary Counting Method The phrase on the third day in John 2.1 is unclear. Does it mean three days after the last event or something else? The Gospel of John does not seem to be as structured as a day-by-day chronological record, but rather a theological storytelling. forcing a pattern that may not exist. The claim that John 2.1 is the sixth day assumes that John 1 is presenting a consecutive timeline rather than just recounting events with transition markers. There is no textual reason in John 2.1 to connect this timeline to the day of creation. When John does have creation imagery, while John does have creation imagery, John 1.1 echoes Genesis 1.1, the gospel structure does not originally follow a seven-day structure. Even if John 2-1 was on the sixth day, it is unclear what significance that would have for the narrative. If the sixth day is meant to symbolize the creation of humanity, how does that tie into the wedding at Cana? The text itself does not hint at a creation parallel. A more textually grounded interpretation of John 2.1. Instead of forcing a six-day interpretation, a better approach is this. Jesus' first public miracle, John 2.11, states that this was the first of his signs to reveal his glory. Symbolism of the wedding, the miracle points to Jesus as the true bridegroom and the ultimate provider of the new covenant. Connection to purification, the water jar used for Jewish purifications are turned into wine signaling a transformation from the old covenant to the new. The preacher's attempt to count days to reach day 6 is speculative and likely reading into the text eisegesis rather than drawing from it exegesis. Unless there is clear textual or theological connection at John itself, such an interpretation risks adding unnecessary complexity and distracting from the actual meaning of the passage. All right, so AI is not seeing it. I'm not seeing it. I'm gonna back that up and see if we can figure out exactly how did he get the six? And I may have missed something. So we may have to go, we may not get very far in this, but at first I'm like, well, this is awesome, right? Because this is good observation. He's seeing that it's giving these time markers. I love that. I just wasn't quite prepared for where he was going to do with it. Let's see if we backed up far enough. on chapter two and verse number one. Watch it says. All right, let's let's back this up a little further. I'm going to go way back. Here we go. And because we're a Bible believing church, that's who I will only marry is is one man and one woman, because that's what God said. He already said it. And that's not being mean. That's being biblical. Now the tie-in is that John 1 opened up with, in the beginning was the Word. Genesis 1, in the beginning God. John 1 opens up with, in the beginning was the Word. And then what happened in John 1, we see in verses 19-28, John the Baptist shows up on the scene. Now look at John 1.29. It says, the next day John seeth Jesus coming into him. Use your fingers and count. That's one day has passed. First day of Jesus's earthly ministry. Now look at verse number 35. And again, the next day after John stood and took his disciples, and looking upon him, Jesus, as he walked, he saith, Behold the Lamb of God. There we go. That would be the second day of Jesus's earthly ministry. Please note that there's already a discrepancy. AI puts day one in John 119. All right, where it says the next day, but the King James does not use next day in John 1, 19. So there are already a discrepancy in days. I need another translation here. Hang on, let me wait. Yeah, I think that's the King James. I don't know where my other, I don't know where my other translation is. Hang on, let me look here. Oh, we're getting all confused on this. All right, here we go, here we go. Let me look here. John 119, did AI make a mistake here? Yeah, I don't know why AI puts 119 as day. Hang on, let me go here, Bible Hub. Yeah, I don't know where AI is getting that, OK? Yeah, that's weird. That's weird. I'm going back to AI. Yeah, AI has day one, John 119, possibly day one. Yeah, John 1, 18, no man, and then verse 19, and this is the record of John when the Jew sent a priest and Levites from Jerusalem to ask him, who art thou? So I guess AI is saying, well, there's like, now you start this section in verse 19 following, and That's a separate day right there, right? That's a separate day because then the next, verse 29, the next day. So if 29 is the next day, the 19 to 28 is the previous day. So AI is saying, okay, now I see what AI is doing. Then if the next day is 29, well, then the previous day has to be 19 to 28. So 19 to 28 would be day one, 29 would be day two, 35 would be day three, 43, would be day four. Now he doesn't use 19 as day one. He says he goes to 29 where it says the next day and says that's day one. Well, if it's the next day, why would that be day one? Wouldn't the day before the next day be day one? So already things are starting to fall apart. Things are starting. I'm going to back this up again. What is happening here? Okay, hang on. John the Baptist shows up on the scene. Now look at John 1, 29. It says, the next day, John seeth Jesus coming into him. Use your fingers and count. That's one day. Okay, well, if it says the next day, how can that be one day? Because wouldn't the previous day be the first day? So it says the next day, but he says that's the first day. Well, I don't understand how that's day one. If it's the next day, next comes after the previous, the previous then would be first. Okay, all right, let's All right. We're trying to follow this has passed first day of Jesus's earthly ministry now look at verse number 35 and Again, the next day after John stood and took his disciples looking upon him Jesus as you walk He said behold the Lamb of God. There's there we go That would be the second day of Jesus's earthly ministry and now look at verse number 45 Wait, I think I understood what he just did there. Hang on, let's back that up. Let's back that up. Okay, hang on, let's listen. John 1, we see in verses 19-28, John the Baptist shows up on the scene. Now look at John 1.29. It says, the next day John seeth Jesus coming into him. Use your fingers and count. That's one day has passed. Okay, so he is saying 19 to 28 is one day has passed. So he is saying one day has passed, right? Okay, I think that's what he's saying. Okay, I'm trying to follow it. I'm trying to follow. You know, he's trying to listen, look things up, trying to find it. So it looks like he may be saying then 129 is day two, which then would make more sense. Okay, let's see how he counts this. First day of Jesus's earthly ministry. Now look at verse number 35. And again, the next day, after John stood and took his disciples, looking upon him, Jesus, as he walked, he said, Behold the Lamb of God. There we go. That would be the second day of Jesus's earthly ministry. And actually he's not doing that. Okay, so 29, then I get, what he's saying is the day previous doesn't count, because that's not Jesus's earthly ministry. Jesus's earthly ministry begins in 29. So 29 is day one of Jesus's earthly ministry. 35 is day two of Jesus's earthly ministry. All right, now let's let him count this out. And now look at verse number 43. The day following, Jesus would go forth unto Galilee, and findeth Philip, and saith unto him, Follow me. That's the third day of Jesus' earthly ministry. And now look at John chapter 2 and verse number 1. Watch what it says. And the third day. How many days have already passed? How many days do we have here? Three. What's three plus three, homeschoolers? Six. Okay, so I think I see what he's doing. Day 29 is day one, day 35 is day two, day 143 is day three, and then it says, and the third day, so I guess he's reading that in three days later. And three days later, so then he's getting six days. So can, okay, all right, hang on. So can the phrase and the third day be translated three days later? It could be understood as three days later depending on how one counts the days. However, the exact interpretation depends on Jewish reckoning of time and context. The phrase is a dative of time and is typically translated on the third day rather than three days later. Greek can sometimes express inclusive counting where the starting day is counted as day one. All right, inclusive Jewish counting. In Jewish time, reckoning part of a day counts as a whole day. Jesus' resurrection being counted as occurring on the third day, though he was in the tomb less than 72 hours. Okay, we know about all of that. If we apply this to John 1's timeline, on the third day means two days later after the last reference. In John 1 in 43 was day four. We'll see that it's day four. It's day four if you count verse 19. He didn't count 19. I'm so confused. You need 19 to get it to... So if we apply this to John 1's timeline, then on the third day means two days after the last reference in John 1.43. If John 1.43 was day four, then John 2.1 would be day six, which might be why the preacher claims this is the sixth day. But he didn't count it that way because he says day one of Jesus' earthly ministry is 29, not 19. So then he only gets two... well i guess he gets two does he get two three four i guess he gets two three four maybe that's what he's doing but with no that would be day one two oh man maybe maybe that will work maybe that would work i guess that would work i guess you would have to leave out 19 all right yeah i guess you would have to leave out 19 But if it's day four, oh, now it gets all confusing. It gets all confusing. If it's sequential counting, I guess it would have to be day four to be day six using the Jewish counting. If you're using the Greek counting or sequential counting, If one interprets the phrase as referring to a full three-day gap, then this could mean the three full days after John 1.43. Some scholars argue that the phrase could be paraphrased three days later based on Greek usage, but the standard translation on the third day. The phrase appears similar in Luke 24.7.46, where it refers to Jesus raising on the third day rather than three days later. How should it be translated? All right. So, all right. So I guess it's depending on how you're counting it. All right, let's see what he does with it, man. He's making a major claim here. That's why I'm trying to figure it out. You know what just happened in John 2? On the sixth day, God shows up in the New Testament and he's going to perform a marriage. He's going to be at a marriage. He's going to be at a wedding. And you know who's joining, whoever's getting married here, you know who's joining them together? God. Because a biblical marriage is something that God does. He takes a man, then He takes a woman, and He brings them together in a union for His glory. Day 6, God showed up, right in Genesis 1. Day 6, the Son of God just showed up on earth, and guess where He's at? He's at a marriage. He's at a marriage. And look at this, John 2, verse number one. The third day, there was a marriage in Cana of Galilee, and the mother of Jesus was there, and both Jesus was called and his disciples to the marriage. There used to be a day in the United States of America, where every pastor of every denomination preached, believed, and taught that a marriage was between a man and a woman, and that a pastor would be faithful to his wife, and that marriage would be strong, and if that pastor left his wife or something happened in that marriage, every pastor from every denomination in America, they wouldn't have said, well, the pastor fell. No, they would have said the pastor, the leaders, and the congregation would have all said and agreed the pastor failed. And the pastors were men enough to step down from the ministry when they realized that they failed. Does that make sense? We have lost that in American cultured Christianity. And so popular men who are running a movement change the Bible to make it fit their failure or their sin or whatever happened in that situation. And here's how they'll change the Bible. Well, a marriage really is the physical union of the man and the woman coming together. Now that's all I'll say on that for our audience, but I think adults get the picture. You know why that is so off? Because of John chapter two. John chapter two refutes that silly amateur exposition of the Bible. Because if the physical union was the marriage, not only do you have something weird happening in John two with Jesus, the disciples and his mother there, it's pretty wicked. A marriage isn't the physical union. A marriage is when God places a man and a woman together, and it's supposed to be, till death do us part. And that's what pastors of all denominations should teach, preach, and believe. That is part of a qualifying leadership spiritual character trait. Does that make sense? We have to be on the same page with this church. And we can't change the Bible because, well, you like the pastor. If you like the pastor, tell him what the Bible says. If you don't like to the pastor, lie to him, stroke his ego, and let him continue resting himself with the Scriptures to his own destruction. Does that make sense? By the way, I absolutely have no idea what is happening here. I don't know what this has anything to do with John chapter 2. I, ladies and gentlemen, I have no clue what's going on. We got this weird counting that I'm still trying to completely wrap my mind around. I think I have it figured out. It's numbers, so forgive me if I, if I got overly confused there with the numbers, please don't get mad at me. Okay, please. You could be yelling and screaming. I'm trying to listen. I'm trying to talk. I'm trying to look up. I'm trying to figure it all out. So you may be like, well, it's obvious because you're not trying to do 50 things. Maybe you should be broadcasting. So just be patient because If I got anything wrong, trust me, I will come back and fix it at a later time. But I'm trying to figure out the numbers. I don't know what just happened. I don't know how this got into what marriage is and what I don't even know what happened there. That has nothing to do with this text at all. Joseph took Mary to be his wife. And he knew or not till she had brought forth her firstborn son. You can have a marriage without a physical union. All right, so, but wasn't he betrothed to her or wasn't she betrothed to him? Weren't they in a betrothal period before they came together? So he's saying, so you can have a marriage even before you come together. So I think what he's trying to say is that if you have any relationship with someone, even though you've not ever been physically together, I don't know where that cross, then you're married to this other person. So you can be married to someone before you come to... So if you can be married before you come together, then are you married before you take vows or do you have to take vows? I don't understand where this is going. So do you take the vows or you're already married before you take the vows? And if you can be married before you take the vows, then if you have two young people, two single people in your church, and they're like, well, we are already married because we did whatever, so we don't even have to worry about taking the vows, can then they be physically together and not get in trouble in your church? Or do they have to be married? Or are you just saying they have to take the vows, but then they don't have to come together, right? Is this trying to identify where marriage takes place? Is that what we're trying to determine here? What does this got to do with John 2? I'm not quite sure. Look at verse number. Let's read verse number one again. This is something else I'd like to bring out. The third day there was a marriage in Cana of Galilee and the mother of Jesus was there and both Jesus was called and his disciples to the marriage. This is a simple biblical point, and it's this. Jesus was there. He wasn't disconnected from the people. Jesus is at a wedding and he's enjoying fellowship with the people, and he's not locked away in his office. I'm pretty certain that the most important person in the gathering at that point or at any point, would be Jesus Christ. Would you agree? He's the most important person, and he is mingling with and enjoying sweet fellowship with the people. We have this separation mentality that has crept into a lot of groups or movements or, I don't know, denominations or circles, whatever you want to call it, where somehow the famous preacher is just too good to hang out with the people. He's the famous preacher. He's too good to hang out with the peon preachers at a meeting. He's too good to hang out with his own people. You don't see that with Jesus Christ. Jesus Christ is with the people. And if you and I can't hang out and fellowship amongst the brethren, we aren't soup. That doesn't make us super spiritual. That makes us super unhealthy. spiritually unhealthy. We can't, we can't have healthy relationships with people unless we actually invest time with them. I don't know how you, Jesus was invited to a wedding and now like, if you're a pastor, you can't be hanging out in your study. You got to hang out with people because if you don't hang out with people, it's not healthy. In fact, you, what in the world does that got to do with this text? All right. All right, so I went ahead and just looked up because we're running out of time. I just went and grabbed the transcript. I gave it to AI. AI says this sermon is filled with hermeneutical, philological, and illogical errors. Many of these rise from eisegesis, reading in the text, rather than exegesis. And it says, here's just some of the serious issues. So AI's like, this entire sermon is filled with errors. It filled with them. This is crazy. So, the arbitrary day counting and forcing creation parallel. John 2, 1 equals day 6. Misuse of chronology to create theological parallels. The preacher assumes that John 2, 1 falls on day 6 by counting days in John 1, then forces a connection to the sixth day of creation in Genesis 1, when God creates humanity. The problem is, the phrase on the third day is vague and does not necessarily mean three days after the last event. The text is not presenting a consecutive daily account of Jesus' ministry. Issue with the creation parallel. The preacher tries to tie Genesis 1 to John 1, being based solely on the phrase, in the beginning, but John is using creation language to point to Jesus' divinity, not to recreate a six-day pattern. Okay, so it doesn't like the counting. It doesn't like the counting in any way, shape or form. It doesn't get into the specifics about the counting. I may ask AI here in a minute to, how is he actually making this count? Because I'm a little, in fact, I'll just ask AI right now. I mean, he's got like, AI, he, they, AI gives me like, I mean, it's probably five pages here. So can you break down exactly how the sermon does the counting to get John 2-1 being day six because I am completely confused. All right. Okay. All right. Okay. Oh, good. AI at least agrees with me. It says the preacher's method of counting days to claim that John 2 1 falls on the sixth day. It's problematic and confusing because it inconsistently applies counting rules. Let's break it down carefully and show why this calculation is flawed. All right. So good. AI agrees with me. It's confusing. Maybe AI is just being nice, but I need someone to be nice here because my, my head was pounding before we got started. And now my head is like, my head is like rebelling against me. I think my, my brain right now inside my head, my brain has gotten a chisel and a sledgehammer. And it's trying to drill through the side of my head saying, let me out of here. This place is trash. and I'm like, hey, you gotta hold out a little bit longer before I collapse here and pass away, okay? So I'm trying, I mean, I was getting so frustrated trying to follow this, all right? So here we go. Typically, these sermon reviews are relatively simple, right? I can just recall, well, that's a theological error, that's a hermeneutical error. I was not prepared for this counting stuff, okay? Here we go. So, step-by-step breakdown of the preacher's counting. Starting point, John 1, 19 through 28. John 1, 19, mentions this is the testimony of John, when priests and Levites questioned John the Baptist. No explicit time marker, but this is assumed to be day one of the timeline. See, that's where I got confused. He seems to say it's day one, but then when he gets to 29, he says, this is day one. So, if 19 has to be day one or everything collapses, all right? It says, no explicit time marker is assumed, but day one is the timeline. John 1, 29, the next day, day two. The next day, John sees Jesus coming unto him. The preacher claims that this is day two, meaning John 1, 19 through 28 happens on day one. But he says that this is day one of Jesus' earthly ministry. Does he not? Or is he referring to 19? I don't, okay, I almost wanna back it up. All right, John 1 29, the next day is day two. Well, see, I'm already confused. All right, okay, so let me go through this again. John 1 29, Okay, no, okay, good, okay, good. All right, okay, he does this. All right, so, John 1, 29, the next day, AI says that has to be day two, but the sermon made it sound like, no, this is the first day of Jesus' earthly ministry, but the next day would have to mean this is day two. So that's where I'm confused, but AI is saying the way he's actually breaking it down is 19 to 28 is day one, John 1, 29 is day two. Then John 1.35, the next day, this is day three. The preacher counts this as day three. John 1.43, the day following, is day four. The preacher counts this as day four. John 2.1, on the third day, here's the critical miscalculation. The preacher assumes on the third day means three days after day four. He adds three days to day four, day four plus three equals six days. How is that? He doesn't say four plus three. He says three plus three. So I don't even know if AI is getting this right. Okay, I'm gonna say, all right, I'm gonna ask AI, can you analyze the transcript again? he said he says specifically in the sermon that John 1 29 is day one and then he says three plus three equals six for John 2-1. All right. So I'm asking. Okay. All right. So here we go. All right. So AI says you're absolutely right. And to want, you're absolutely right to want a clear breakdown, especially given the preacher's claim that John 1-29 is day one and his calculation three plus three equals six for John. So let's analyze his method carefully. All right, establishing day one. The preacher claims John 1, 29 is day one. He assumes this means the first counted day of Jesus' earthly ministry. This ignores that John 1, 19 through 28 already describes the events prior to this day. Okay, all right, so now AI obviously got confused just like I got confused. So I'm in good company, ladies and gentlemen. Me and artificial intelligence both got confused, okay? All right, so then, Counting the subsequent days. John 129, day 1, Jesus comes to John. John 135, day 2, again the next day after the disciples start following Jesus. John 143, the day is day 3. So far, this seems consistent if we assume John is reporting consecutive days. The key problem is how he counts to day 6. John 2.1, on the third day there was a marriage. The preacher assumes this means three days after day three. He takes day three from John 1.43 and adds three days. Day three, day four, day five, day six. Conclusion, John 2.1 equals day six. He then says aloud, three plus three equals six. The first set of three days is from John 1.29, not from John 1.19. He leaves out John 1.19, which John 1.29 says the next day. The second set of three days is from John 1.43 to John 2.1, thus he creates a six-day structure. to match Genesis 1. Where this calculation goes wrong, misinterpretation on the third day. On the third day, John does not mean three days after the last event, and Jewish timekeeping on the third day typically means two days after the last mentioned event. Day 3 or day 4, day 5, 3rd day from day 3. This would mean John 1 actually falls on day 5, not day 6. Double counting of days. His 3 plus 3 logic is misleading because he starts at John 1 29 instead of John 1 19. If he had counted from John 1 19, the true start of the passage's timeline, their numbers would not align with his conclusion. He ignores the literary purpose of John's gospel. The six-day structure is not a key theme in John's gospel. The true focus is Jesus revealing his glory. The artificial six-day timeline distracts from the actual purpose of the passage. All right? So, the whole thing is, ladies and gentlemen, I don't even know what we just heard. What just happened? We didn't even Look, we didn't even make it more than like 10 minutes into the sermon. I don't even think we made it 10 minutes into the sermon. I don't know what was happening. He was making claims about marriage, making claims when you're married, when you're not married. He was making claims about when a pastor supposedly does this, then he's disqualified from ministry. None of that. Has anything to do with John 2, 1, not a thing. Like he's just reading words and just throwing, just, I don't even know what just happened. I have never witnessed anything like that in my entire hermeneutical life of study. I've never like, I thought this was gonna go straight the way I was taught how to allegorize a passage. This is not even allegorizing. I don't even know what this is. What was that counting? Okay, Warren, I'm just gonna have to stop. I don't, what just happened, ladies and gentlemen? Does anybody know what just happened? I literally don't know what just happened. I knew I was getting confused. If you go from 119, you end up with four days. If you end up the other three days, but if it's three days in Jewish counting, then it doesn't work. And then you have four days, I don't understand. And he didn't even bother to get into how you count days, didn't even get into how the Greek phrase should even be interpreted. He just makes a dogmatic assertion. And then he just starts making all these like, when are you actually married? What does that have to do with like... All right, ladies and gentlemen, this has been what happens when you listen to a sermon. My head now is literally going to explode. Wow, man. Woo. Okay, I should have gotten what I should have done, and I never, I should have grabbed a notebook. Oh, I've got a notebook right here. I got a bag of Ruffles. Well, they're all gone. I have a bag here of Ruffles Smokehouse Barbecue Chips. Ladies and gentlemen, these chips should be illegal because, I ate the entire bag. This is not a little bag, this is a big bag. Ruffles Smokehouse Barbecue. I ate the entire bag, okay? So, but I just left it here so that I can just open the bag and, whew, smell it because I can't, I tried to find some more in the store they had them, they're gone. So I had to get some other kind of not as good. All right, but I had a notebook here. I should have gotten a notebook. I started trying to count the days. Maybe I could have done... I was getting all confused. And I know you may think I'm using hyperbole. When it comes to math, ladies and gentlemen, I can't do math. You want to talk about philosophy, you want to talk about how to analyze literature, you want to talk about how to analyze a film, you want to break down the lyrics of a song, you want to break down a story structure. I can break things down, talk about concepts, theology all day long, but when it comes to just straight math, oh man, You could tell me 3 plus 3 equals 722, and I'm not even going to argue with you. You're right. So I was like, wait, how did we get 3? 3 plus 3 is 6. Wait, it says the next day. The next day means there's a day before, but he ignores the day before, and then he counts here, 1, 2, 3. I didn't even think at the time, wait, Jews count the Jewish timeline, the way counting time was way different then. That's how we account for three days of the resurrection. All right, so wait, that means this would fall apart. And the phrase, and then the phrase itself, he's clearly translating, and three days after, but the phrase actually is, and the third day, but the third day doesn't mean three. Doesn't it say, and on the third day, Jesus rose? Are you meaning that's three days after? So that means it's day six? I don't even under, the whole thing is confusing. Or I guess it would be three days later. Three days later from where? I don't, okay. That actually didn't make sense. I'm confusing myself now. All right. Yeah. Okay, 67 minutes. Again, I've said it before. Sometimes when a program goes like this, I regret doing my sermon reviews the way I do them. I hate going into them blind because sometimes when I'm done, I feel like I've wasted all of our time. you go into it knowing I'm going in blind. I would have never guessed that 67 minutes would be trying to figure out what in the world is happening with this mathematical formula to get this to be day six and then connecting that to Genesis 1 and then just start talking about any random thing you want. I don't even know what just happened. I literally And we didn't even get to, AI gave me five pages of errors in this sermon. About five pages. That's insane. And it says just the major ones. It didn't even give me all of them. So the sermon must be riddled with problems. So once again, if we go AI versus, well, John 2, A.I. wins again. Once again, A.I. beats another sermon outright, completely again. A.I. could have done a better job in giving me a sermon on John 2 than an actual sermon. I'm telling you, A.I. will win every single time. A.I. wins every single time. At this point, A.I. needs to put all pastors out of work because human beings, we cannot handle the text of Scripture correctly. We can't. I mean, I was getting confused, and I'm the one trying to review it. AI could have reviewed it better than—well, actually, to be fair, AI got confused as well. Actually, to be fair, this may be a case where we see AI's error, because AI got confused in counting it because A.I. had already counted it. So when I asked A.I. to look at how he counted it, A.I. was relying on the way it had already calculated the numbers, which started with John 119 as being, this is what is called, the technical term is a hallucination. This is where AI is called an artificial intelligence hallucination. That's the technical term. It hallucinates, thinking that it's giving you the right information when it actually isn't. And AI, what it did is it's like, no, here's the way you break this down, and it imposed the way it should be broken down if you're going to count, because John 1, 19 has to be day one, and it imposed that on the pastor's message. So I had to stop and go, no, no, no, no, go review the transcript again. And then it realized, no, that's not what the pastor is doing. The pastor is not counting John 1 19. because AI assumes that you would have to count John 119, but the way it's in the transcript confused me, because the first time I thought he was ignoring John 119, but then the second time I thought he was counting John 119, but then the third, I mean, yeah, so AI got just as, maybe it's not that AI got confused or I got confused, maybe the way it was preached was confusing. Or is that, do you, maybe, no? Okay, all right. We'll stop right there. I apologize. I... Thanks for listening. God bless.