211: Carl Parry - Exhortation: Men Ought Always to Pray and Not to Faint

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

1. 0:13

   Welcome to good for selfie and talks. I’m Levi and I’m Chris and I’m Brian, thank you for joining us this week. On this podcast, we select one taco week to help us get the Bible in our daily news feed. We post a new episode of the start of each week with a short intro. Hand to kind of set the stage for the talk. You’re about to listen to and now let’s talk more about this week’s talk.

2. 0:51

   Today’s talk is an excitation by Brother Carl Perri, that was given at the Cumberland Ecclesia in Adelaide on September 25th of this year. His title was men ought always to pray and not to faint which the quote from Luke 18 verse 1. The and his education is based in Luke 18 here. Kind of its kind of a two-part a station first about the parable of the persistent Widow. And the second about the parable of the Pharisee and the tax collector and he ties them both together, as, you know, pointing out the theme that the Lord Jesus is making and kind of running through about the power of prayer, brother. Carl makes the point that we sometimes can be dismayed in our prayers.

3. 1:39

   We all feel like we don’t pray enough. And, and these these Parables kind of give some purpose to our prayers, I very much enjoyed this. I think Exactly something I needed to hear and it reminded me of the passage in Isaiah. Give not the Lord rest until he has established his City and I think that was a beautiful, a beautiful Asian station. He I think the parallel persistent Widow is a confusing Parable and he kind of reads it directly on its face with what the Lord said it would be about.

4. 2:18

   And then pull, Is what he calls her determination into tying that with the attitude of the tax collector in his prayer and that those are our examples to be determined and humble. So I ran much enjoyed this talk and I’m thankful to the brother who sent it to me. Thank you for that and thank you. All of you who send in suggestions it is it makes it so much easier for us.

5. 2:43

   It’s to listen to talks that. We know someone already thinks is good for the show, so thank you. And please. Doing that our email address is good Cruise, good christadelphians talks at gmail.com but for now here is men ought always to pray and not to faint by Brother Carl Perri. David, a good morning.

6. 3:02

   My dear friend assist us in our Lord Jesus Christ. As we come to remember the work of Salvation that our Lord has achieved. God working in him. For our Salvation, we wish to take a few thoughts of Our Lord this morning, based on the first cup of Parables. From Luke chapter 18, we want to talk about prayer, And we approach the subject of prayer benefits us with a great deal of reverence don’t we, because we are dealing with the way that we communicate with almighty God. And I think in this subject, all of us feel very inadequate when we think of our own prayers and the way in which we. So often neglect, this idea of constant prayer. And sometimes we find it very difficult to express ourselves. Don’t we, you know, We crave to be like the the great man, David who could express, wonderful thoughts and his prayers, or to express the mind that Apostle Paul had And all of that finishes, we look at our own feeble attempts and we sometimes feel very embarrassed and dispirited perhaps at our lack of being able to communicate with our heavenly father. This Parable is for us.

7. 4:13

   That men ought always to pray and not to faint. It comes in a significant context. The Lord has been speaking in the previous chapter about his coming it had an immediate impact of course in relation to the Jews of that time in ad 70 but it also has a wider application to us for indeed as it was in the days of Noah.

8. 4:35

   So shall also be in the days of the coming of the son of man. And you know, British citizen the Saints, the body of Believers have been waiting, two thousand, Is for his return. So that’s what baptized 50 years ago, expecting our Lord to return immediately. But Time, Marches On. and one of the great challenges that we have been citizens to persevere in prayer when it appears That our Lord is not answering our prayers for his return. And I think better sisters that this Parable in that context is definitely for us because it’s it is very easy to become dispirited and discouraged as time just matches on. No, it’s not yet in the Earth.

9. 5:21

   It’s a parable in which men ought always to pray and in fact that were taught in the Greek. Really means must not an option. It’s a necessity. Must pray and there’s a corollary here. Isn’t there that that if we are praying ceaselessly then this dispirited attitude will then slowly deep be diminished. But if we’re not people of prayer, then it become easy, just to give up.

10. 5:51

    Become discouraged. Now, the challenge of that verse one, better sisters is always praying and and the Greek is well translated, it means ceaselessly constantly. Now, when you examine that, how practically can we be, always a prayer And I think the answer that question is, is that in the end, it becomes a state of mind, it becomes a disposition that we need to develop to have a ready, mind to be conscious of God’s presence. A Japanese citizen in life.

11. 6:30

    It’s that lens that perspective that we need to have an awareness of Almighty, God’s presence. And there are many things that can give us opportunity for a brief prayer. We may be traveling. We may see a magnificent Vista, a wonderful scene, it’s an opportunity to give, thanks to the creator of Heaven and Earth.

12. 6:51

    We may experience an act of kindness for a brother or sister an opportunity to give thanks to God. We may be speaking to somebody about the truth, an opportunity to seek God’s blessing. We might be facing trial and Temptation and, and all of these kind of incidents benefits as provide a lens through, which we can appreciate that almighty, God needs to be drawn into the picture, and that’s surely the way that we can always be in this state of Readiness and prayer. It’s not easy to cultivate.

13. 7:22

    When you think about that, is it? And we have very busy lives. We rushing hither, and thither Time, Marches On and sometimes we don’t make opportunities for prayer. Regular daily prayer, takes discipline. It takes a concerted effort. And, you know, it’s a learned experience. The, the disciples came to Jesus, after they observing him praying, and they said, teach us to pray as John taught his disciples, it can be taught, it can be learned.

14. 7:51

    We just have to have the discipline and we have to have the opportunity been assistance of having that mind of the awareness of God, that is difficult to achieve. I find it difficult to achieve And I’m one of the most difficult aspects is persevering. And sometimes we feel that we’re just saying the same things over and over and over again, there’s to be no answer but God is listening and our Lord understood.

15. 8:18

    The need to persevere in prayer. The opposite of that is spiritual fatigue at the Lord calls it. Fainting, The diag lot says, men ought always to pray and not to be weary the NIV says, men ought always to pray and not give up. It’s a great Temptation, isn’t there?

16. 8:44

    Just to give it up and the the round of our daily life. Can make us faint and spiritless. The demands of spirituality, the demands of the truth demands of the word of God are significant pressures, are they? And sometimes it feels just too hard. Well we can’t give up them sisters and that closeness to God that closeness to our Lord is something, which needs to be cultivated in our life. Now, to underscore the significance of this remark. He has this rather remarkable parable about the unjust judge. He says, in verse 2, there was in a city a judge which feared not God.

17. 9:28

    Neither regarded man. Now, under the law of Moses, the chief qualification of being a judge, was to fear God. In the book of Deuteronomy, it was a specific qualification. The judges had to be aware of the presence of God fear. God, this judge was totally disinterested in religion.

18. 9:54

    Absolutely disinterested. And on the other side of the coin, the record says he feared not man. He had no interest in the people. He was supposed to serve and here is the ultimate wickedness of the man, isn’t it? The war was irrelevant. God was irrelevant and he had no point in compassion. Across the people, who surf, what kind of Judge is this Why was even a judge? It must have been surely out of sense of status and power or self-promotion.

19. 10:34

    In fact, in verse 6, the Lord calls him unjust people who don’t fear God and have no compassion on their neighbor unjust in the Lord’s assessment. He was not fit to be a judge on any spiritual level. And yet he was appointed by the people to represent them in judgment bizarre situation, but it grabs our attention. He’s not the kind of Judge that anyone would really have any confidence in.

20. 11:01

    And in verse 3, there was a widow in that City. Oh, we do as such, she had, no husband or family member to support her, or to go, to, and widows in Israeli. Society were very much poor and almost defenseless, you know, what strikes us about this woman?

21. 11:25

    Is her initiative, competency her, determination her persistence her disciplined to find Justice. Now, she could have easily have just said, well, look, you know, I’ll just bare my disappointment. I’ll suffer the indignity of being robbed or defrauded or whatever the problem was, but she wasn’t like that. She had a determination perseverance, but really is quite remarkable. But she’s a widow.

22. 11:54

    She had none to please her cause it was time to take the matter back to the judge. Now we don’t know the circumstances of the case but in some situations she was either said, robbed or defrauded or some So, he was perpetrated against her, that was totally unjust. And she had no one to go to. So what’s she going to do well in verse 3? She came unto him.

23. 12:19

    Now, unfortunately, the authorized version of skewers the drama of that the Greek is she was continually coming to him. In fact that was the judges complaint in verse 5, her continual coming.

24. 12:39

    She was persistent to the point where she wanted this natural Justice to eventuate. Her words were very simply. Verse 3, avenge me of mine. Adversary actually is the would have been just too strong a word. It’s not really talking about vengeance. All the Greek word really means to vindicate one’s right, she sought Justice, she’s not seeking Revenge.

25. 13:04

    She’s just seeking natural Justice and the word adversary. There is opponent at law. So there’s been a court case. At The Meta, had come before this unjust judge, and he was strolling. She was clearly in the right, but the judge would not rule against her adversary. You think what kind of man is this?

26. 13:29

    He’s lazy as well as perverting. The course of Justice. And she’s waiting for decision and she’s persistently persistently. Coming to him saying, vindicate me. Now we don’t know what was preventing in making that decision, but there was no sense of compassion to this woman. But there was no sense of answering to a higher Court. You just refuse to make a decision on her behalf. This is the epitome of red tape bureaucracy. No decision.

27. 14:04

    And she knew she was right. And the judge knew she was right, but he’s not going to make a decision on her behalf. Well, in verse 4, he would not for a while but after what he said within himself though, I fear not got no regard men yet because this would have trouble with me.

28. 14:19

    I would have been sure. Let’s by her continual coming. She weary me some, what kind of Judges this who Knows it’s his duty and responsibility to uphold some kind of justice but he’s flatly refusing to do so. but after a while, After a while he is now reflecting inwardly at. And look at this declaration of verse 4, though.

29. 14:43

    I fear not God nor regard man. He has no hesitation in declaring the fact that he’s not a believer. In God, is not stuck to the God’s law and he doesn’t care about people. Now you imagine that this is a self Proclamation by this man. He knows he’s evil and is comfortable with it. Here’s the worst possible human being. You could ever bring your case before yet because this Widow trouble with me, it’s all about me. I will vindicate her less by her continual coming. She weary me now, I’m sure we appreciate better citizens that Concept in the Greek.

30. 15:23

    It is quite significant as them. The word weary there is to beat under the eye to get a black eye. So, here’s this Widow. Who continually comes to her and after every session, he feels like he’s been beating around the bush by this woman. She was very direct and forthright, she knew what she wanted, and in the end he felt like he’d gone around with her in the ring.

31. 15:54

    Pummeled by oh and that consistency that continual perseverance. In the end, one through. His motive was self-preservation, his motive was to get a bit of peace and quiet his motive was to just get rid of her. now, all of this stands been sisters as an absolute contrast to almighty God, in verse 6, the law said hear what the unjust judge Seth He was dishonest, he was corrupt, he was unjust, but listen to what he said.

32. 16:35

    His Viewpoint was. Was to get peace and quiet from this woman and give her what she wanted. And an absolute contrast better sisters, the Lord. Jesus Christ. Draws this contrasts with our heavenly father in verse 7. She’ll not God. Avenge his own elect, which cry day and night under him though. He bear long with them. I will tell you.

33. 17:03

    He will avenge them. Speedily. Nevertheless, when the son of man cometh, shall he find faith on the earth? The judge was unjust to a fault. our heavenly father is absolutely just The judge didn’t listen until he was provoked. God, listens all the time.

34. 17:31

    The judge had no regard for the Widow. God always regards the plight of his people and He will act when the time is, right. The Widow consistently persistently. Constantly prayed. And we to British Institute need to have that persistency as well not to give up. The Widow constantly worried by the judge. Our heavenly father is not we read by our prayers. She sought Vindication from Injustice and we to seek Vindication when our Lord comes that he will pronounce us. Right before him.

35. 18:16

    The judge will only Vindicated of self-interest God vindicates. His people because he has called them and they are the elect and in the end if an unjust judge responds to the continual, please out of self-interest. How much more will our God respond out of compassion. Don’t give up. Don’t faint. Is the point of this parable.

36. 18:46

    We may cry day and night and in doing. So we emulate the example of of Ezra and Nehemiah of David who consistently cried day and night. Because you see Brent sisters, our father is listening and he is aware. And even though the time is not yet right to send his son, he is not unmindful of our petitions.

37. 19:13

    Do we believe that We appreciate that. There’s no outward visible sign. God is listening is there but he does. And our prayers can be in so many Avenues. Not just for ourselves, but for others. I’m going to list here of the things that we can pray for for men and Authority.

38. 19:44

    For Israel. For the Peace of Jerusalem. For Laborers in his service. The extension of the truth. For the conversion of all men, for those who hate us for forgiveness and restoration before God for the Forgiveness of others, the strength in, help in time of need, for development of godliness, for wisdom and spiritual understanding for the spiritual physical welfare, of our brothers sisters, for our own salvation, for the welfare of business.

39. 20:13

    It has in other countries, The self-examination for guidance during trial for Spiritual balance. For the blessings of Providence for our daily bread. and for God’s coming Kingdom when his will be done on Earth as it is done in heaven, is it just a few of the things that we can pray for the the breadth of that is immense We have the challenge of making that a constant. Ceaseless thing in our lives.

40. 20:44

    And how much more says our Lord will God. Vindicate us though? He bear long with them. The revised version gives us a better understanding that he is long-suffering over them. And the Very fact that our law is not in the earth is evidence of his long suffering as it was in the days of Noah that long-suffering was there.

41. 21:05

    Been sisters to allow people to understand the gravity of the situation. They were in The Nearness of that coming judgment and to do something about And that long-suffering continues. We have young people. Getting baptized, we have interested, friends, being baptized as a long-suffering of God, continues to wait, all of those things occur. Though he is long-suffering over them. When he does ACT button sits us, it will be done. Speedily in an instant is the Greek He’ll wait. And he’d wait and he’d wait, but when he intervenes in world affairs, it will be done.

42. 21:44

    Speedily, our Lord will suddenly be in the earth and we will stand before him to give account. The purpose of this parable. Is really an antidote against delay, or a sieve delay and waiting in the end benefits as time unveils true characters there. But the longer our Lord is not in the earth that then the more opportunity we have of either serving him will be coming to see interested and time itself is a trial.

43. 22:20

    Are the antidote to that? Used to be persistent and faithful in that prayer. And the question, they are asking verse eight and he will only ask this question. If it was a relevant question. Is he going to find? In the Greek, this faith. On the earth when he comes.

44. 22:44

    And the point of that, Parable, the point of that question is, is that we need to ask ourselves individually and collectively. With. We have that faith, that kind of faith. Are we giving up? We fainting that we becoming spiritually. Fatigued to just too hard, too difficult.

45. 23:06

    The passage of time reveals our faith. And the fact that the Lord asked, that question is incredibly perceptive, because when he does come, is he going to find that only, we can ask that question to ourselves. now, while she’s on the subject of prayer, he continues in a second, parable How we going to pray with, what disposition?

46. 23:37

    Are we going to pray? What will be our motive in praying? Will it be a prayer of self justification or a prayer of humbly seeking God for that righteousness, which he bestows the Widow sought Vindication, the Widow sought justification. And the law is now going to take that subject. And he’s going to now talk about attitude in prayer and, and the next Parable benefit has addressed the fundamental question.

47. 24:06

    How is one made right with God? How is one reconciled to God? How does one become at one with God? It’s not a new question job. Ask that question. How can man be right with God? Now this Parable supplies that answer and does again in such a, such a graphic way. And it was targeted, says verse 9.

48. 24:32

    To those who trusted in themselves that they were righteous and despised others. This was not so much for the disciples but for the Pharisees, but nevertheless, the lesson was very, very clear. It was a parable to educate and to warn Trusting in one’s self. Putting confidence in the flesh, putting confidence that our own skill ability and intelligence.

49. 25:08

    Paul had to come to the realization that he could put no confidence in the flesh. But there was some of the felt that they were doing pretty good in the truth. They were pretty good. They were, in fact, doing so well that they had something to commend themselves to God. And this is one of the stumbling blocks that Jewish people in seeking their own righteousness and seeking to vindicate themselves. Because what that does is it is that is that when you when you have the holier-than-thou attitude then immediately you begin to look at other people differently and you begin to despise them.

50. 25:45

    And the Greek word means to set up north. There’s the problem. when you elevate yourself, you do so at the expense of others, Now the parable is graphic, isn’t it? We have in verse 10, two men going up into the temple, to pray the one, a Pharisee and the other Republican where this Parable comes from. It comes from Zechariah Chapter 7 and like it a comeback to Zachariah chapter 7.

51. 26:16

    There are two identities here, the the Pharisee and the tax collector, In the days of Zechariah, there were people going up to the temple to worship chapter 7 of Zechariah verse 1. It came to pass in the fourth year of King. Darius at the word of Yahweh, came to Zechariah the fourth day of the ninth month.

52. 26:40

    Even just flew when they had sent unto the house of God, cherisa and Reagan Milich and their men to pray before Yahweh. Now in actual fact, that expression of the house of God is is more correctly. Translated Bethel when For had sent these two to pray before, Yahweh. So, so we have a situation where men are going up to the temple to pray. And what were they praying about? What the question came on fasting. There’s that interesting fasting was the subject of this prayer. You see what had happened was, was that the Jews had impose upon themselves?

53. 27:18

    A fasting regime, to remember the fall of Jerusalem by the Babylonians, and of course, they’re now in a dilemma because you see, the house of God is being rebuilt. So if the temples being rebuilt, the question comes, what should we be actually fasting for the destruction of the temple? That, that was the question. The question about fasting.

54. 27:38

    And what was called times. Verse 4 then. Came the word of Yahweh of hosts, to be saying, Speak unto all the people and to the priest saying when you faster them or to the fifth and seventh month, even though 70 years, did she at all fast unto me? Even to me and when you did eat, and when you did drink, did you not eat for yourselves and drink for yourselves? See, they were praying for their praying for themselves and praying themselves.

55. 28:11

    On the question of fasting. And go to finally set in verse 8, this is what I want to execute. True, judgment and show mercy. And compassion every man to his brother oppress, not the window nor the father lost stranger to the poor and let none of you imagine evil against your brother in your heart. You see, they were separating themselves. praying to themselves on the question of fasting and that becomes the basis of the Publican, in the parable of Luke 18, Sorry, the the Pharisee in Luke 18, the capture of the publican. Is actually based on the life of Hezekiah we’re not going to deal with that particular this morning. Although he was a king, he was despised and rejected of men. And the record says on a number of occasions that he went up to the house of God to pray.

56. 29:11

    And he prayed for God’s salvation because he couldn’t help himself in the matter of the Assyrian invasion. The basis of the parable is in the reality of Jewish worship. See each morning and evening. There was a special ritual in which the burnt offering for the day and the incense was lit and early in the morning and 3:00 p.m. the afternoon.

57. 29:43

    People streamed into the temple to pray. All sorts of people that occasion the sacrifice of the Lambs was made the continual burnt offering Time of prayer, that’s when rivers acaryas went into Temple. Light, the candles light, the lamp stands and sometime when they, the congregation itself, observing the sacrifice being burnt and the and the type of incense Drew close to personal prayer. And verse 11, Luke 18, the Pharisee, stood and prayed. Thus with himself.

58. 30:23

    That word stood has an Old Testament connection, its use of the priests standing before God in official capacity. But you see the problem of this man is is the very standing was ostentatious and very likely he chose a very visible spot. As close as you can possibly, get to the Holiness of the of the temple itself. And he was there standing for all to see public display. His body language, demonstrated his attitude. And his prayer was not directed to God, it was directed inwards to himself.

59. 31:04

    The person, he’s addressing is not God, he become his own God. He was actually directing his prayer in a very self-congratulatory fashion. That’s pretty well indicated by his words five times. He refers to himself in that prayer. Little pray to God. He gave Scott, no, praise. He asked nothing from God. He asked them Mercy from God, he ask their forgiveness from God.

60. 31:32

    He asked no help from God. Instead, he commends himself to God. God, he says it doesn’t. There’s an appearance of godliness here. I thank thee and we may pause there and think. Well, here’s a prayer of thanks. But as one commentator, Reflected never were words of Thanksgiving spoken with less thankfulness than these. See, there are boastful words and I think what it demonstrates is, the deceitfulness of the human heart that we can have a form of godliness.

61. 32:12

    We can seek God In Prayer. but we do, so Out of the most awful motives at times his prayer. Is one of comparison I thank thee that I am not as other men are now. I’m thankful that I’m not like the rest of men. His prayer was not about what God had done for him, but what God hadn’t made him. Think about that.

62. 32:46

    He was thankful that he was good enough to stand before. God, I deserve to be him said, I’ve been called. I’m part of the chosen people. On the christadelphians we could say. I deserve to stand here.

63. 33:06

    You know, sometimes we flatter ourselves that we’re not quite as bad as some brethren sisters. And sometimes we make that comparison. Well, I’m not doing too bad compared to Burleson cells. It’s a sun sign.

64. 33:24

    But, you know, benefits of other people’s feelings. Do not impart any righteousness to us. As he looked around, even though he was praying, he was looking at all the crowd across the courtyard there in the temple. And he was thankful that he was not like the extortionist, the unjust adulterers and you can imagine him looking across and thinking, even like that publican.

65. 33:50

    Casting is I around him and see that man. And, you know, all of those were where a swipe weren’t they at the publicans, and the harlots and the Sinners and laughter, the lift. This was that tax collector, they were the lowest of the low. And this was the distain, the sitting at North and when we start to compare ourselves to other people and see ourselves as better than other people.

66. 34:11

    Then that distained comes into effect, doesn’t it? Jesus condemned that He was clean and pure in his own eyes. Holly religious. But look at this, religion verse 12, I fast twice in the week and I give tithes of all that I possess. And that’s it, that that’s, that’s the sum of his righteousness.

67. 34:37

    This is what made up the man. He had a number of manmade rules and regulations that he was a good of here to and because he kept those, he thought his doing pretty good in the truth. Pretty good before. God That’s the sum total of his religion. No other Commandments came to mind. He doesn’t ask God for anything because in his eyes there’s nothing he thinks he needs from God. What a tragic picture that is So, satisfying christadelphians. In verse 13 are more turns to the other individual. The tax collector.

68. 35:19

    And his body language. Also tells us an enormous amount about his disposition, he was standing afar off. That’s where the Gentiles are. That’s where the lepers are far off. He was shunned by society around him, he was pushed to the edges of the temple, but he was a worshiper of God. Look, we’re not talking about any religious man, but I’m talking about a man who has no time for God. He wants to worship God and he is braving the scorn of others to do.

69. 35:54

    So he is a courageous man. But he’s a far-off and the irony is it is closer to God than the, than the actual Pharisee was he’s accepted this position at society and forced upon him. He knows, he doesn’t deserve to be in the presence of God or the premise of his fellow Israelites.

70. 36:14

    Yet, he still wants to pray to God, he’s a religious man. And the body language is very graphic is that he stands down and he would not lift up his eyes to Heaven.

71. 36:27

    He’s ashamed to come in the presence of God. He’s overwhelmed by his failures. He knows his unworthy. He feels the weight of his transgression, he wants to be right with God. He wants to worship God in spirit and truth, but he feels the weight of his transgressions and left that unworthiness to stand before almighty God. In fact, he despises himself different to the Despised others.

72. 36:53

    The eyes of the Pharisee were casting dispersion across the even like this Publican, but this man’s eyes wouldn’t even even leave the ground. And more than that, Ben, the sisters. He was beating his chest. Now that that is a remarkable thing. When you think about it, according to Ed Hirsch, I’m putting your hands over your chest and bowing.

73. 37:14

    Your eyes was a posture of humility, but this man goes beyond that and there is no record in any of the Old Testament passages of a man beating their breasts. The only occasion of that. Is in the New Testament. When after the Jewish people had crucified their lord, they smote their breasts. You think about that the body language of that? Pummeling himself almost beating himself. Bruising himself. there’s frustration with himself acknowledging, his weakness broken with shame crushed and humbled, And he’s going to speak to God. God exactly the same beginning as the Pharisees prayer God. The merciful to me, you know, the Pharisee spoke in the Greek 29, Greek words.

74. 38:18

    Mostly about himself this man speaks 6, Greek words. And the power of that expression is is that that word merciful is not the normal use of the word mercy, in verse 38, in our reading this morning, when the man said have mercy on me, that, that’s the normal would have mercy but but the Lord throws in this special Greek word that comes out of the lips of this particular tax collector and the Greek word.

75. 38:48

    Is to make reconciliation. It’s the word that is connected with The Mercy Seat Celeste Ariane. It’s not the normal word, for Mercy, it is been a sisters. Reconcile be to thee. He has in mind, the attorney work of God, he’s seeing behind the ritual of the daily burnt offering and the offering of incense, he sing beyond the ritual to the real issue of atoning.

76. 39:26

    He understood that. God need to provide a sacrifice. He understood at that. Perfect. Perfect animal was a representation of the Perfection of the Son of God morally. And he knew he could never attain to that. He understood that God was righteous in demanding the death of Flesh. The girl was righteous in all his ways and getting all those principles together. He stood before God and said reconcile, they make a tone for me, unite me.

77. 39:57

    This man, you the any righteousness. Would could only come from God, not himself. God. Be merciful to me a sinner. Now, in the Greek, it has the definite article The Sinner.

78. 40:16

    The Pharisee thought others were Sinners. The Publican thinks of himself as The Sinner. It’s like Paul who said? I am the chief of sinners It’s not comparing yourself to other people. He’s looking at himself and that’s the issue of this man’s greatness to examine ourselves. Don’t worry about the person next to you, don’t compare. Don’t set yourself above the people. He looked at himself, he was honest in what? Examination of self The Sinner and I think it’s we stand before almighty God seeking to be made right with God we understand barristers our real position before God we are unworthy. The least of his mercies and the importance of that confession is so significant.

79. 41:04

    He seeks to forsake, he seeks to reconcile himself to God. He seeks better and sisters to undo all of those things that he’s been doing to change. And the Lord said, in verse 14, I tell you. That this man went down to his house Justified rather than the other for everyone that exalteth himself shall be abased and he that humbleth himself shall be exalted. I tell you, you know, here’s the authority of the Lord he said because this, this Doctrine, this teaching cut across all of the religious Theology of the day that God would impute righteousness by faith without works of law. and that Doctrine laid the foundation for Paul’s Exposition in Romans This is how man is made right?

80. 41:58

    With God, not by commending oneself to God. But in humbly seeking mercy and forgiveness, understanding the righteousness of God and the unrighteousness of man. Now it’s interesting, the Lord added this phrase, in verse 14. He said this man went down to his house, Justified, talking about justification being made righteous down to his house.

81. 42:23

    When you put that across the Old Testament, you find that. When you go to the temple, you go up to worship. And when you go down to your house, it’s an expression used in the Old Testament of of the expression of concluding the matter. Of returning to domestic responsibilities. And that was it said that the Pharisee It’s like the Lord leaves the Pharisee there up on the Temple, Mount unsatisfied unanswered.

82. 42:55

    There’s no closure in that kind of disposition. But this man, this man feels closure. This man feels the capacity that he has been heard. He has been Justified and God has been merciful and forgiving him and therefore that concludes the mountain is able to go down to his house that never happened to the Pharisee.

83. 43:12

    Can’t ever have closure with that disposition. I tell you, there’s the authority of the Lord. This man is now forgiven, and he’s righteous, and that would have seen absolutely outrageous to the religious leaders of the day, the unrighteous man who declared his unrighteousness. Who sought forgiveness is the one whom God justifies. Not the man who keeps the faster.

84. 43:39

    The tithing You see in the ambulance sisters but we look at ourselves is our religion. A religion of self of human, worth of human, Merit of self, achievement of being better than others. Or is it a religion of humble faith in what God has accomplished? An awareness of our unworthiness is so many ways.

85. 44:09

    The Pharisee was self-righteous. He was aloof, he was contemptuous. He seeks, no mercy, he seeks no Grace. He seeks their forgiveness. He once. No sympathy. He is thankful that he’s not unrighteous. We can’t afford to have that kind of disposition. He exalted himself in the Lord said he would be a waste.

86. 44:30

    We need the disposition of understanding, our true position and that humility to approach almighty. God, seeking his goodness. We desperately need that forgiveness that Grace, we are distraught at our inability to be righteous. We are distraught at our failings day after day. Appearances. As we have this confidence that we can seek God and be made right with God. If we have that disposition The parable. Of the unjust judge was that we would ceaselessly pray and not faint.

87. 45:08

    Let’s take that determination to Heart. To be determined to costly draw nigh to God, to be aware of his presence. To subject ourselves to the lens of that kind of perspective. And let’s be honest, it has in those very prayers, constantly, day-by-day, expressed that humility. Our inability to achieve any sense of perfection our unworthiness to stand before.

88. 45:39

    God. Let us pray been sisters without ceasing. Thank you for listening to the good christadelphians talks podcast. We hope this talk helped you in your walk. If you would like to hear more, please subscribe for new episodes and leave a review and apple podcast or whatever service you are using to help more people find the show when they search for it. If you enjoyed this particular talk, please share it with someone who you think might enjoy it as well for show notes on the talk.

89. 46:24

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90. 46:47

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