Dennis Gillett - Bible Men The Way They Were - Class 2 - Baalim - A Man for All Seasons

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   We will now call upon our brother Dennis Collette to deliver the second class in the series on Bible Men the way they were entitled Balaam, A Man for All Seasons. Good morning, everyone. You will remember well of. Course, the story of Balaam. I realize that. But just as a starting point today I will recollect.

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   For you, the main scene, the narrative is. Concerned with Balaam’s relationship with Balak king of Moab, the border people of Moab, they lived. On the east side of the river Jordan and. From time to time, of course, they came into contact with the nation of Israel, indeed. One writer has suggested that the Moabites were to the people of Israel.

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   Rather, what the Red Indians were. To the first pioneers who settled this land as they passed through Indiana. Well, now it means that King Balak had watched. The immigrant settlers winding their way across the upland territories of his land and consequently he was more than concerned. And so he decided to invoke supernatural help, and he seeks the help of A. Celebrated Holy man to curse the People of Israel and He. Is willing to pay a good price for the benefit. Evidently Balaam is not a Hebrew because he was in the land of Noah.

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   Before the Hebrews came. It’s a strange case, in a way, of a man who is not a Hebrew but has a knowledge of and has contact with the Hebrews. God the narrative. Revealed his contact with God was effective. And in some way there was given to Balaam the prophetic gift the. Outworking of this relationship between. Balak and Balaam and God.

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   Is our means of forming a conclusion about the Prophet who. Was a man for all seasons and. I hope. Proof that no man can serve too much so. With that little introduction, I bring you. Brother and sisters to first of all to the inspired judgement. Of the New Testament on the character of Bailey, and it is contained in three passages which I would like. To read to you and ask you to.

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   Notice the words carefully as we read them. They are the words of the Apostle Peter of Jude and of Jesus 1st. Peter Two Peter 2 verse 14 to 16

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   Two Peter 2 verse 14 having eyes full of adultery. And that cannot cease from sin, enticing unsteadfast souls, having a heart exercised in covetousness. Children of cursing, forsaking the right way, They went astray following the way of Balaam, the son of Biore, who loved the hire of wrongdoing. But he was. Rebuked for his own transgression, a dumb ass spake with a man’s voice and stayed the madness of the problem.

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   Jude verse 11. Jude verse 11 Woe unto. Them for they went in the way of Cain, and ran riotously in the era of Balaam or higher, and perished. In the gainsaying of Korah. Revelation 2 verse 14.

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   Words of Jesus to Pergamum. But I have a few things against thee, because there has there some that hold the teaching of Balaam who taught Balaam. To cast the stumbling block of all the children of Israel to eat. Things sacrificed to idols and to commit fornication.

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    Well, there you are. That is the inspired judgement. Of the New Testament writers on the character of Balaam. Now when you think about the words carefully, the words we have. Just read, brothers and Sisters. There emerges clear evidence. That Balaam was not only a false prophet, but indeed a wicked man. The words are very. Severe and the sentence passed upon him is one of our mitigated condemnation.

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    But here is something to ponder I want. To submit to you that if you could have. Read the story of Balaam in the Old Testament. To never have read the New Testament, comment upon it. You would. Hardly have come to such a severe judgement you might have. Thought that Balaam was a man of weakness and in some sense a vacillating character.

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    And you might have. Thought in some ways he was repulsive. But I feel sure. That the judgement of the New Testament is not. The sentence that we would have passed standing by ourselves. We might have said that though Balaam had his weaknesses there, there is in his story something which invites their sympathy.

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    Very often he is a man with like passions with ourselves. Some may have seen in him evidence of conscientiousness. You could. Discern evidence of firmness in the face of the consistent temptations which came from the bailout. I mean when he realizes that he is doing wrong immediately, he offers to retrace his steps when he is about to undertake a journey, and he will.

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    Not do it. Without first asking divine guidance, he confesses earnestly that he can. Only do what God? Intends, shall happen. Beyond that, he has no power. He prays to die the death of the righteous. He could more than once have practiced deception upon bailout, but he will not do it. It seems that nothing will make him tell a lie.

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    So there are things about him which are reasonable, almost attractive, commendable. Yet here we have. This. Word on the page of the New Testament, the inspired judgement of the Lord. And his apostles. And when you read it. You are conscious that it tells of melancholy, failure and dark. Doom. So this is the first and interesting. Conclusion to draw right at the beginning. When thinking about Balaam.

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    It is possible, you see, for men who appear. Respectable and conscientious and honourable and gifted. And religious and sincere and capable of uttering fine words. It’s possible for them nevertheless. In the sight of God. To be a failure and not A and to be heirs of prediction, it shows us also that underneath the externals of Baalam’s character, there must.

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    Have been features which in the sight. Of God. Caused him to deserve judgement and became consequently an accursed man. Now our business this morning then is to try to see the things which underlie the error of Balaam in spite of what? At first sight, may seem to be alive, not to reprehensible and in some ways inviting our compassion.

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    We’ve got to look. Underneath that we’ve got, as it were, to look more incisively at. What we are reading in the Old Testament, and I’m going to suggest to you, therefore, that there were two. Elements in the era of Balaam, which? Anyway, is a revelation the first error. Was perversion, perversion and. The second was selfishness and I should try to show. How these two things are manifested in the life of this man.

19. 8:48

    So think first of all our perversion. My perversion. I mean, of course, the perversion of the great. Gift of prophecy. You see, in ancient times there were men who set themselves apart to act as spell workers, either to bless or curse or to foretell events. It was quite a common thing and people. Used to go to these neat cromancers to achieve their ends, or so they thought, in One Direction or another. So it was with King Bailer he sent to Pithor for bail. Of course there were other so-called prophets. They were impostors 12 men, perhaps with unusual sagacity. But in this case the prophet whose services were being sought was a servant of God.

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    His gifts were divinely bestowed. Now we know that it is always the purpose of the prophets of God to glorify. Him. They didn’t represent themselves ever as you’ve been as inspired because they were better or nobler than other. People. Very often they said they were more unworthy of the great honour than other men and they shrank from it. And always they were confessing that they were utterly dependent upon God, and apart from him they will, they could do nothing.

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    Now Balaam was one of God’s prophets called. As it would seem to the holy enterprise of glorifying God and yet brothers, sisters, when you read his story carefully. It seems to me you can’t escape the feeling that so much is being done and so much is being said to show the difference between Balaam and other men. That is to say.

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    To draw attention to himself to. Represent himself as a Mystic man to portray. Himself as one who has commerce with heaven, he builds. Altars he he uses enchantments the whole process. Seems more. Calculated to glorify. Balaam than to glorify God he. Looks as though he wanted to be admire, he was glad. To be feared and sort of. Do you not think that perhaps Baylor had seen through something of Balaam’s nature when he said to him in verse 17 of Numbers 22 Am I not able to promote thee unto honour? An interesting sentence.

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    Am I not able to promote thee unto honour as though this was something where Balaam could most easily be touched his honour? It mattered to him very much. And almost you might catch a glimpse of the fact that Balaam half suspected his own weakness when he said to Balak in verse 18 if Balak would give me his house full of gold and.

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    Silver. It’s interesting if Balak. Would give. Me. His house. Full of gold and silver. You see, sometimes men boast about that part of their character where they know themselves to be weakest. In other words, they wish to make up in words what they lack in strength and balaam. Was saying, in effect, the very last thing you can do with me is to tempt you with wealth.

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    You know I’ve met. Many of this, they say, don’t don’t offer me money. Well, you just try it. They’re denying. The very thing then, secretly they hope for. Have you ever met that?

26. 12:32

    So it seems to me this is what Bailem is saying here. The last thing you can tempt me with is money. Well, do I say it’s happened, Men. It’s happened that many will begin their careers with this. Noble This noble and genuine indifference to wealth and worldly. Honour later on, when they are sought after, Later on, when they rise in in the world’s on earth, step by step, bit by bit, as it were they they gain preeminence and and that first and early love of the truth.

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    That genuine consideration for honesty is is sacrificed at last. To a love of notoriety and a love of the truth. And he passes into a love of influence and a. Love of. Worldly honour. And so it was with. Maiden, I mean. We have Peter’s words inscribed there, indelible. He loved the wages of unrighteousness. That’s what Peter said, For the sake of his own glory, he was ready to make.

28. 13:37

    His prophetic gift, subservient to the meanest purposes. Even against his own conscience. A man who wanted to please himself and. Hope that he would. Not in the doing of it. Defend God. Seems to me to be a man who is not content with the first clear indication of his duty, but one second thoughts so as to justify himself. You see on the first occasion when he sought the Divine guidance from God about.

29. 14:06

    Israel what Mayak wanted him to do. God spoke to him quite plain, said it’s in verse 12 of Numbers. 22 He spoke to him quite plain, and said, Thou should not go with them. I should not. Curse the people, for they are blessed. Now nothing could be plain, nothing could be more. Unequivocal. And yet when Balak sends again with a larger bribe. When he’s making a better offer, Balaam goes back. Goes back to God again and puts it to God again. It’s evident that Balaam wanted to get with me. He wanted to do.

30. 14:53

    This, without offending God, seems that he would given a great deal to be rid of the duty that had been imposed. Upon him and. You can’t escape the feeling that he is going to God not to learn what. God’s will is. But to get it altered to suit his own case, see very often in the matter of duty.

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    Our first conception of it is is the right one. Our first conception is very often clear and certain. It’s only afterwards when we get involved in the mazes. And the sophistries of. Wishing and wanting. And arguing and disputing that what at first seemed quite clear. Then becomes indistinct. There’s a. Great deal of truth.

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    I think in the old saying that in the course of duty first thoughts are best. And haven’t you noticed this brother sisters, that though at first God said to Baalam he was not to go with Baalam when Baalam. Kept trying to justify. Going, God allowed him to go. Now that may seem to be a strange contradiction.

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    God. Said no at 1st and then after I said. Unlike God, most unlike and strange no. Not really. Because. Underlying it is an awful principle. Which we ought always to remember when we are thinking about the waywardness of the human heart, which persistently seeks that which is ungodly. The principle is this God. Sometimes sends a man on to reap the fruit. Of his own willfulness, there’s a. Verse in Psalm 18 verse 26.

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    Solemn words by David. Psalm 18 verse 26 about God. It says with the pure. Thou wilt show thyself pure. And with the flowered thou wilt show. Thyself. God. Speaks to men clearly and is very patient with their slowness to respond. But if. The voice of God is continually and wilfully silenced in man’s life. Then at last, the voice of God utters a terrible. Permission.

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    The voice of God says. Yes, go go. And a man goes on to reap the fruit of his own. Willful folly. There’s a sentence in. The New Testament, which tells it. God gave them up, gave them up. So observe how the perversion willed by. Balaam came at last to not only the perversion of his prophetic gift, but indeed the.

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    Perversion of his own mind and heart. Did you notice those words in two Peter two verse? 16 What they already said the dumb ass speaking with a man’s voice for bad. The madness of the Prophet. See, every word is important. In the Bible, the. Madness of the Prophet The inspired writer described Balaam’s condition as madness, the dumb ass speaking with a man’s voice just in passing I. I I noticed, and when I was reading this 22nd chapter Numbers, I noticed Speaking of the speaking with a man’s voice. I noticed what seemed to me to be a strange reversal of voices. I hope you’ll forgive.

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    Me for this, what I’m going to say if you don’t forgive me, I should have to get out. But. Numbers 22, verse 28, The Lord. Opened the mouth of the ass, and he said unto Balaam, What have I done unto thee, that thou smitten me these three times? Balaam said unto thee, Ass because thou has smacked me, I would there would have sword in my hand. For now I have killed thee.

38. 19:21

    And the ass said unto Balaam, Am not I thine ass upon which the has arisen all thy lifelong unto this day? Must I ever want to do this unto thee? So there is the ass speaking with the man ‘s And it looked. To me as though the man speaking with the asses voice, but all he. Could say was.

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    Nah. Well, I say. I hope you’ll forgive. Me for that but. That’s just. By the way, it just enforces the point. What I wanted to say really was, you see here we have a man with a dislocated and unbalanced mind, and it was this dislocated, unbalanced mind which was really directing his steps.

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    When you see what Balaam did, you see something which is common in the case where men have committed themselves to a false position when men have committed themselves to a false. Position. When obstacles stand in the way of securing their false ambition, they they lay the blame on others. This is common enough they they lay the blame. Upon circumstances, when really all the time the blame is, is on themselves.

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    Bail and blame the ass. And in the course of it his judgement and his equanimity departed from him. He loses his temper. He vents his rage on the innocent animal, but I say, he has not seen it before. Brethren, sisters, have you never seen it? A grown. Man when he is discovered in a.

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    Wrong course. And when he is opposed he begins to reason like a child. He becomes furious and unbalanced and and reveals the dislocation which the wrong course has worked in his soul. I’ve seen it. You’ve seen it. So it was with Balaam, his outward unreasonableness, his counterpart of his inward. Wrongfulness and then notice one last thing under this heading of perversion, the Angel said. Go on.

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    And even then, there was still hope for Balaamy. He was to go on, but only to speak the word. Of God faith. He was to do God’s will, careless of the consequences and looking back on the sad. Story of Balaam. We see that he had been false so long, could not bring himself. To be.

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    True at last. Now that is the terror of. Perversion as it. Was he? He hadn’t set the seal on his own. Dune. That’s part of the tariff of perversion. Men sometimes complain that their lives drive, sometimes complain that their destiny drives them on, almost against their will. And they lay the blame on God, curse the circumstances which.

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    Drive them, and they too easily forget that it was they themselves that put themselves in the way of the very forces which are now driving them on the. Awful. Process whereby at last men are compelled to be opened what they are in. The wine Press of the life. The terror of perversion. This was the error of them and having so much.

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    Preferable perversion Let’s think now of. The other element in his failure. My suggestion to you that was. Selfishness. Now he went with Balak. He built his altars. He offered sacrifices. He tried his enchantments to discover whether God would permit him to curse Israel, and knew without doubt that he could not curse Israel because God said they were to be blessed. And as you know, he.

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    He looks down from the hilltop and sees the camp of Israel in in fine array. The tents are gleaming in the sunlight and and he realizes the solitary grandeur of God’s people. This is in Numbers 23. He wanted to know the reference numbers, 23 verse nine, he says about them. That they shall dwell alone, and not be reckoned among the nation.

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    Out of the mouth of Balaam a wonderful truth is compound verse 923 numbers. They shall dwell alone and not be reckoned among the nation. And he really realizes that they are a nation far too numerous to give Balak any hope. Of victory over them, he said in verse 10, numbers 23, Who can count the dust of Jacob and then and the number of the fourth part of Israel. He realizes that there are no enchantments which can offset the righteousness which God intends for his elect. In verse 23 he says, surely there is no enchantment against Jacob, neither is there any divination against Israel. Numbers 23, verse 23.

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    All this he realizes and all this he proclaims as he looks down on the camp of the Lord’s house. And yet here is a strange thing. Balaam knowing all this and proclaiming. It goes on to try to blind himself to the truth. He himself would not utter A falsehood. As I said before, he could well have. Deceived bailout the beginning by uttering some strange incantation and performing some enchantment. And could have.

50. 25:35

    Collected the reward, knowing quite well that the outcome would not be altered. One which he could have done that, but he didn’t. In this respect, I suppose you could say he was a man of arrest, but when he is faced with the. Truth about his He tries. To blind himself to you. Remember what he did.

51. 25:55

    He went to another hymn where he will not see the camp of Israel so well, nor to such startling advantage, so that he may be able to feel, perhaps, that the truth about Israel’s blessing is is not so real. It’s not so enforced upon its imagination. He thinks that if he can get to a position where. The glory of Israel is diminished in some way. Then he might be able to get rid of the stubborn realization that whatever he does, they are to be bliss. He’s trying to blind himself to the truth, a man who is in some respects true and yet willing to unlearn the truth for for selfish.

52. 26:37

    Ends now. This is the story of human nature. He is a man of like passions with ourselves. In a way, this is Bible men the way they. Were how often have the men being willing to benefit from that which is false and wrong, so long as they don’t have to come face to face with the source of their benefit or they gain.

53. 26:57

    How often it was so in this I say it with respect. It was so in in, in the days of the slave trade in this land, and indeed in great. Britain There were religious men in England praising. God in their churches. And becoming rich through the sale of other men’s bodies and not bothering to ask very much about it.

54. 27:23

    Many a landlord in the bad old. He has received the rent from his agent without wishing to ask his agent what methods he used to get it from the poor tenant. What black man he used.

55. 27:37

    There are those who take very great care not to know too much about the source of the things which benefit them. They are ready. Secretly to Blind themselves to the truth for the sake of personal advancement. Now Balaam was like this. This is the nature of his selfishness. And then at last it was manifested, perhaps, in the worst thing of.

56. 28:01

    All the last experience to gain his will. When he realized that he could not change God, he tried to change Israel so that God. Would cease to love them and cease to bless. Them it’s in numbers. The the the evidence is in numbers 31 verses 15 to 16 where you. Can draw the conclusion that.

57. 28:41

    Just look at it. Moses said unto them, Have you saved? All the women alive, behold these cause the children. Of these are the. Women of Moab see, behold, these cause the children of Israel through the council of bail it drops. Out. It drops out almost. Heartlessly now these cause the children of Israel, through the Council of Balaam, to omit. Trespass against the Lord in the matter of peal and. So the plague was.

58. 29:22

    Among the congregation of the Lord. Now therefore care every. Male among the little ones and care every. Woman that hath no man by lying with him. He recommended to Baalak to use the fascination of the women. Of Mao to entice the Israelites into our dark. He tries to reverse God’s will by reversing the character of God’s people.

59. 29:48

    God will not bring curse upon those who are good, and therefore Balaam. Tries to make them bad in order. To achieve his ends, he tries to make the people of God. Bring curse upon themselves since he cannot do. It directly himself, and to some extent he succeeded.

60. 30:11

    This, perhaps, was the worst. Act of all. This was perhaps the. Most ignoble manifestation of his. Self. Ready to doom a whole nation so as to secure his own ambition.

61. 30:28

    Is it not a strange thing that? In some things. Balaam was careful. To do right and yet in this one great thing. He was diabolically careless. No wonder revelation. Two speaks. So sternly of this. Final act of folly. Do you remember what it said the reference was? What is it? Revelation 2 verse 14.

62. 31:03

    Remember what it said? So I have a few things against you because there has there some that hold the teaching of Baum who taught. Balak, the caster stumbling. Before the children of Israel, reaching sacrifice to idols and to commit. Fornication, we have confirmation right there. He. He. He.

63. 31:35

    Entice Balak to cast this stumbling block before. God speaking so that they became. Idolaters and born again. That was his final act of life. Again, this is true to life. This is thou men are. There are those who would not wish to do a thing. Or a wrong thing? Open. Yet they are glad to win wrongly if the wrong is kept secret.

64. 32:05

    Have you never seen it? No, they’re careful not to do something openly. Very careful, but they’re quite satisfied to. Benefit from the wrong. If it’s secret. And there are. Those who would strongly. Resent being called traitors. And yet nevertheless. They will nurse in their own lives, the very thing which. The ’cause they are.

65. 32:35

    Supposed to be fighting for, is seeking to to outlaw. In their own lives, they will nurse. The very thing which they’re supposed to be. Outlawing and. That’s a traitor. A traitor? Is not a man. Who fights? Against you in the open, he isn’t anyway. But not a traitor. A man is a traitor. Is a man who being with you.

66. 33:00

    On your side let’s. In one of your enemies secretly, that’s a Trade 2. Faced and double minded, willing to work their. Wrong through the. Weakness of other me. Now this was back. That’s what I’m saying. This was back. Now observe the master cause which lies at the root of all. Balaam is far, I’m saying to you it is selfish.

67. 33:30

    That’s it. Balaam’s self The honour of Balaam. The reputation of Baam. The wealth of Baam. The destiny of Baam. So at. Last, he is forced. Not to desire that goodness and righteousness. That’s the awful thing. He is a prophet. He is supposed to desire that the things which are good and noble and true should prosper and should be established.

68. 34:07

    But as I say. In the end, he is forced to be. Opposite he is, he is forced not to desire. That goodness and righteous national prosper, and the reason is. Because his own personal selfish interests. Are best favored by the failure of. Others and the failure of goodness. What an awful thing to be.

69. 34:25

    What an awful, inexorable situation to be in your own. Selfish ends if they. Are to be achieved must be achieved by the failure of. Goodness the failure of. Those who ought to be true and will be true, you leave him alone. A man who? Could not forget himself in God’s pause. Who could not resign himself to God’s purpose because?

70. 34:48

    He was compelled. But of his own nature to think. First of himself and his own advancement. So how shall we sum up the error?

71. 35:04

    Well this is what I have put down as a summation. He was a. Man, who knew God? And had communication with. Him. And. Prophesied in God’s name, he had a clearview of how much better is the blessing of God and righteousness. Than the mere. Gaining of temporary honour and wealth. And yet we discover, we discover him wanting to use the highest gifts for the meanest purposes, for the sake of human honour and. Selfish day.

72. 35:44

    That is. Why the New Testament? Judgement is so severe. With the desperation of a gambler, he went on. In a course which he must have known was fraught with danger, he was driven by selfishness to at last he was responsible for. Tempting a nation to sin and to ruin. He thought of himself as a man.

73. 36:08

    Superior to others. And as he must have known that Bala could judge him to be a man. Who had his peace? And so he came to be. Despised at last by those who were his infest. And at last in and this is a strange. Thing, isn’t he? At last, in wonderful words of feeling and. Poetry he was.

74. 36:30

    Forced to prophecy about a grandeur and a righteousness and a destiny for the people of God, in which he himself had no shit. And in which. He himself could possibly have no power. So in the end, the very themes which he had brought at all his life, as it were the the very themes for which he had brought at all his future, were lost and disciplined. Indeed, the final act of his story epitomizes the whole the battle with Israel, which Bailak feared would one day come to pass, came to peace.

75. 37:14

    And in that battle, Bailing fought and he fought on the side of Balak against God. You can read the end of the story in Numbers 31, verse 8, Numbers 31, verse 8. A. Sad sentence. And Israel ward against. The Midianites, as the Lord commanded. Moses. And they slew all the males. And Balaam also the son of Beor.

76. 37:50

    They slew the show this story. Of the man. For All seasons is a story with a sad ending. And how, at last, brother and sister? Shall we measure it? But it seems to me that first and last one thing appears of promotion in revelation, this narrative at the risk of wearying, I stress it again.

77. 38:24

    Balaam’s self the honour of Balaam as a true prophet, So he is careful not to lie the wealth abandoned. Therefore, the nation of Israel can be sacrificed in order to secure it. And and and I’m. Fortified in this assessment by returning to the words of the New Testament, remember what Peter said. He loved the wages. Notice the word.

78. 38:58

    He loved the wages of unrighteousness. And in June, 11 world have ever run greedily. After the error of faith, love the way it. Is. Greedily, after the error of faith, So at the root of his faith was this. Curse of selfishness. Even in his sublimeness visions, his egotism breakthrough, let me die. The death of the righteous I shall behold.

79. 39:31

    Him but not none. See the noble apocalypse of Israel. Seek to lose themselves in the glory of their revelation, so that their own personalities are forgotten. Indeed, Moses, when he thought God would destroy the people, said, Yet now if thou would forgive their sins, block me, I pray thee out of my book.

80. 39:55

    Moses was willing to be nothing, to be forgotten, to be lost, for the sake of others, and. Paul said the same. Thing I have. Continuous sorrow in my. Heart for I could wish myself. Hold a curse on Christ for my brother, my kinsman, According to the flesh, you are Israeli,

81. 40:15

    but this? Is not the. Anxiety of Balaam Balaam’s anxiety is how will it advance me? He loved. The wages of unrighteousness. He ran greedily.

82. 40:32

    It seems that not for one moment even the sublimity. Can bail and forget himself. So you see, we are driven with him for the conclusion that the root failure of his life after he perverted the noble gift to prophecy. But the root failure of his life was selfishness.

83. 41:01

    At heart he was a compromiser. Driven to compromise by greed, and this character is a strange complexity of opposing forces. And how can I put it to you there? There are not realities which you can clearly identify. Are they not anywhere but but semblances of this? And. I mean, he seems to be a man of integrity in it somehow. He’s not.

84. 41:39

    He looks like an obedient prophet, and yet he’s willing to disobey. He says Israel will triumph, and yet he’s. Tempting the nation to sin. And crime and ruin. And at last. Forced to tell of the grandeur, which he couldn’t share. In the righteousness in. Which he would have no part. At last, his mind. Is like his love.

85. 42:00

    Torn and. Distracted and and distorted. And you can imagine him rushing at last. With insane frenzy. Realizing that all was. Lost and and the. Things which he parted his life, as I said before, and now gone, comes to his end upon the Spears of the people he he sought to corrupt. So let’s learn the truth from the failure of failing.

86. 42:25

    And what is it? Well, this. It is one thing to have great opportunities. It is one. Thing to have access. To great powers, it is one thing to have sublime feelings and great passions, but it is another thing to live truly. And humbly and. Selflessly and after the two my comrades, the latter is the vital thing.

87. 43:00

    For you may have great opportunities and great powers and sublime feelings and great passions, and utterly, that’s the message let us therefore take. And let us. Take stock with reverend fear.

88. 43:24

    See how a man may ought to find words. See how a man may hold Orthodox booth. And yet. Somehow, in the inmost part of him, he’s untouched and unredeemed by the very. Things he is saying and portrayed. I suppose it’s an awful thing for a man to talk about the truth and speculate about it. Never do it.

89. 43:54

    He is forced. Through and. Through now. This really was the error of the man for all seasons.