John Martin - Class 2: That No Flesh SHould Glory in His Presence

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

1. 0:00

   We study this evening that no flesh should glory in his presence. My beloved brethren and sisters in our Lord Jesus Christ. We were anxious, brethren and sisters, this afternoon to endeavour to remind ourselves of the very great drama of the age in which we live. We do believe that we're on the edge of destiny. There's no doubt about that.

2. 0:25

   And for many of us, of course, who are getting on in years, we long for the coming of Christ. Those who are younger, of course, with life before them have their difficulties in bringing that to bear in their mind. But for all of us, whether we're young or old, brethren and sisters, we all yearn for the coming of Christ, if not only for ourselves, but for the world.

3. 0:48

   For this world desperately needs him. And as we struggle, therefore, in our own minds to appreciate the tremendous privilege we have, we need to remind ourselves of our calling in Christ Jesus. And the problem which we're going to deal with this evening, as was, of course, the problem in the first four chapters of Corinthians, is a problem which from time immemorial has troubled the ecclesias.

4. 1:12

   The division of the ecclesias into party factions. Especially those factions which have, for their making, certain leaders who become federal heads of those factions. I want to make two points, brethren and sisters, about that, especially in relation to the Corinthian ecclesia. And the first is this, that it arose very readily in this ecclesia, as we try to emphasise this afternoon, because these people were not many mighty, and not many noble of this world.

5. 1:46

   God has ever called the poor of this world, rich in faith, to be the heirs of the kingdom. Now people of that stature, given an important status in Christ, and it is important, sometimes find that that carries them beyond that which is reasonable in the sight of God, and they feel that importance very keenly, to the extent that they feel they've got to make a name for themselves.

6. 2:08

   And that does happen with people, who come from the lowest stratas of society. Oh, we know of course, that people from the highest stratas of society too, they strive of course in their class distinctions. But it is equally true of those from the lowest stratas of society, that when they're brought together like this in one body, given that important status in Christ, that the very great danger is, that that importance might carry them beyond that which is reasonable.

7. 2:38

   That's the first point we want to make. And the second is this, that the problem of party factions was no fault of the leadership of the apostle, or his co-helpers in this case. Of the four parties mentioned, Paul, Cephas, Apollos, and Christ, not one of those individuals, could be blamed for those party factions.

8. 3:06

   It was the foolishness, of the Corinthian ecclesia, who had made those distinctions, among themselves. Now you see, as we open this chapter, brethren and sisters, the importance of this matter. I hoped as our brother Mike read that chapter to you, that you would have noticed, if you listened carefully, of the repetition, of the name of our Lord Jesus Christ.

9. 3:32

   Did you notice it? For example, in verse 1, an apostle of Jesus Christ. Verse 2, sanctified in Christ Jesus. The end of the verse, a calling upon the name of Jesus Christ our Lord. Verse 3, the Lord Jesus Christ. Verse 4, Jesus Christ. Verse 6, Christ. Verse 7, our Lord Jesus Christ. Verse 8, our Lord Jesus Christ.

10. 4:01

    Verse 9, the fellowship of his son, Jesus Christ our Lord. Verse 10, now I beseech you, brethren, by the name of our Lord Jesus Christ. I mean, that repetition, brethren and sisters, is almost nauseating, if it didn't have a purpose. But it's got a purpose. And it's obvious, as Paul picked up his pen, to write this epistle, he was impressing upon them, the biggest name in the ecclesia.

11. 4:26

    There is no other name, brethren and sisters, named under heaven, where we can be saved, than the name of our Lord Jesus Christ. And consequently, as the ecclesia was divided, following big names, the biggest name of all, was that one. And Christ is not divided. And as we make an appeal this evening, brethren and sisters, through this study, may that appeal be taken to heart.

12. 4:51

    We're not here to particularly criticise, the brethren and sisters in Melbourne, because we know not your circumstance. But as I said before, the patterns of human behaviour, haven't changed since Adam. And all over the world that I've been, and in my own ecclesia, wherever I've been, this has ever been a problem. Where people are divided, over loyalties, to one leader or another.

13. 5:15

    And you know, it's a very great evil, brethren and sisters, and it starts off sometimes, ever so simply and innocently. We have Bible schools. At the Bible school, it's usual of course, that we have three speakers. And as you move around, among the people, and you talk about the studies, you inevitably hear the discussion, going something like this.

14. 5:36

    I felt that brother so and so, was easily the best in this school. Haven't you heard that said? It may be true. And I'm not here to deny the truth of it, one or another. We all have differing abilities, brethren and sisters, God given, and God can take them away. But it may be true, that one brother is perhaps, better able to express himself, than another.

15. 6:01

    He may have a wider appreciation, of the word of God, according to the God given ability. As I say, I'm not taking an issue, with the truth of those matters. But it's the beginning, of a very great evil. And very often, when that is fed back, through the grapevine, and gets to the brother himself, and he sees himself, as being the best of the three.

16. 6:20

    It creates in his mind, a sense of self-importance, way out of proportion, to what is written, concerning man. And as we proceed, therefore, brethren and sisters, with these four chapters, I want you to follow, very carefully, because you will see, that there is a very wonderful, progression of thought, through these chapters. That as questions arise, in your mind, you will find Paul answering them.

17. 6:46

    You will be thinking, certain things, ahead of what I'm saying. Because I hope, I'm representing, what Paul is saying. But you will find, that the next breath, he'll be telling you, the question that's in your mind. Because it's a wonderful, flow of thought, in these four chapters, dealing with this subject, and the attendant evils, and problems, which arise, when people divide, according to loyalties, to party leaders.

18. 7:10

    As I say, if you're exempt from it, then you're unique, in the ecclesial world, as far as my experience, is concerned. So we all have this problem, to combat. Now you know, the Corinthians, were particularly bad, in this regard. If you look at the second, of Corinthians chapter 10, you will find, that Paul had to bring, this matter up again.

19. 7:30

    And here was their problem. Here it was, in a nutshell. In the second, of Corinthians chapter 10, we read from verse 12. For we dare not, make ourselves of the number, or compare ourselves, with some that commend, some that commend themselves. But they, measuring themselves, by themselves, and comparing themselves, among themselves, are not wise.

20. 8:05

    So you see, it was a particular problem. That one was measuring himself, against the other. And if he felt, he didn't have the ability, which many of them, thought they didn't, then they would measure, the teacher that they followed, against the teacher, that they followed. And they were dividing, the teachers in their mind, while the teachers, were at one.

21. 8:27

    Now you imagine, brethren and sisters, the folly of doing that. Why do we, measure ourselves, against ourselves? Well I'll tell you, one of the reasons. And it's so easy, to do this. Because you see, we all have a burning desire, to be in the kingdom. And we all know, within ourselves, that if the brethren and sisters, knew our secret faults, in the imageries of our mind, they wouldn't fellowship us.

22. 8:58

    That is, if they were hypocrites, they wouldn't. And we all feel, therefore, that our opportunity, our chance of the kingdom, perhaps sometimes, is very slim. Well if we can reduce, the competition, we stand a better chance. If many are called, and few are chosen, if that is true, then if we can reduce, the competition, then we've got a greater chance, of getting into the kingdom.

23. 9:19

    And so we look around, the ecclesial hall, and we say, well I think I'm doing, a little bit better than him. We look across the other side, and we say, well, I reckon that I'm doing, a bit better than him too. So they've got two out of the way. And we move down the hall, row by row, chair by chair, until our mind, hits the one in the front.

24. 9:43

    And we suddenly realise, brethren and sisters, that God has called us, to that memorial meeting, not to compare ourselves, with ourselves, but that we might examine ourselves, in the light of the body, and blood of Jesus Christ. And I don't think any of us, have done quite as well as him.

25. 10:06

    And we're very wise, if we leave our comparison, right there. Make it there first, and leave it there. Because we will not stand, before our judge, on the process, of eliminating others, so that God will take us, into the kingdom, because he's lacking numbers. We will stand there, brethren and sisters, to answer, as to whether or not, Jesus Christ, is in our character.

26. 10:34

    And to what extent, he is there. That will be the plumb line, of righteousness, that God will lay to the line, of every man and woman, that names the name of Christ. And that's why Paul, kept repeating that name. Because there is the measuring line, and without that measuring line, there is no measure.

27. 10:52

    So let's not compare ourselves, with ourselves. It's not wise. Let's get down to concentrating, brethren and sisters, upon him who is infinitely, greater than us all. Now when you do that, two things happen. Very logical really, when you think about it. Two things happen. You realise first of all, that it's not wise, to compare yourself, with your fellow man.

28. 11:15

    And so you do concentrate, upon our Lord Jesus Christ. And as the wonder, and grandeur of that character, opens up before your mind, you suddenly realise, of course, that he is way, and far beyond, our comprehension, or that we should ever try, and match the superlative, character that he has. And you begin to feel, a oneness with everybody, in that meeting, because you're all, in the same boat.

29. 11:41

    And when we stand, in the presence, of the majesty of God, all human distinctions, brethren and sisters, dissipate. You know, it says in the 10th chapter, of Deuteronomy, in verse 17, that Yahweh is a God of gods, a Lord of lords, a great God, a mighty, and a terrible God, who regardeth not persons.

30. 12:05

    And it's true, isn't it? Why should he? With titles like that, emblazoned, across the heavens. A Lord of lords, a God of gods, a mighty God, and a terrible, why should he, regard persons? And when so, such persons, come to front that majesty, then human distinctions, disappear, because we all, pale into insignificance, and we all, fall into the same category, and we have unity, with our brethren and sisters.

31. 12:32

    Very simple really, is the solution, to that problem. Now these are the divisions, as I see it, in the first Corinthians, chapter one, and this is how I believe, the apostle deals, with his subject. First of all, we have from the first nine verses, from verse one to verse nine, we have his salutation, and his thanksgiving to God.

32. 12:53

    You'll find his theme, of course, in that section. And then from verses 10 to 16, there is an appeal, for unity, and the pointing out, of the danger, of party factions. Then from verses 17 to 25, he contrasts, the power, and simplicity, of the gospel, with the spectacular philosophy, of Gentilism. And then finally, to prove his point, from verses 26 to 31, he calls upon the Corinthians, to consider themselves, the brothers and sisters out there, to consider themselves, proof of what he's saying.

33. 13:34

    His final proof, in chapter one, is the Corinthians themselves. You're proof, of what I'm saying, he's saying. The very fact, of their existence, and the truth, was proof, of his theory, of his principles, that he's setting before them. And so he commences, his salutation. He's called, to be an apostle, which some of the Corinthians, doubted by the way.

34. 13:57

    So he makes the point, that he's called, to be an apostle, of Jesus Christ, through the will of God, and he introduces himself, with Sosthenes, our brother. You'll notice, brethren and sisters, that in the, in the authorised version, the word our, is in italics. In other words, there's no equivalent, in the Greek.

35. 14:18

    But I'll tell you what, there is in the Greek, the definite article is there, he's Sosthenes, the brother. Why does Paul call him that? Well you see, if you remember that reading, we did this afternoon, in Acts chapter 18, remember that when Paul, left the synagogue, and he says, we turn to the Gentiles, he went into the house of justice, which was hard, against the synagogue.

36. 14:38

    Imagine the raging debate, which would have, went on, brethren and sisters, between the leaders, of the synagogue, and the apostle Paul, next door. And there would have been, two gospel efforts. The gospel of the law, preached in this place, and the gospel of grace, preached in that place. And they come head on, right next door.

37. 14:58

    And the chief ruler, of that synagogue, was Crispus. And Paul converted him, to the truth. And so important, did he consider that conversion, that he baptized the man himself, as mentioned in this chapter, and in verse 14. And we read in the 18th chapter of Acts, that the next rule of the synagogue, was called, Sosthenes.

38. 15:18

    Now we don't read, what happened to Sosthenes there, except that the Greeks beat him. For what reason, was not revealed. But the Corinthian epistle, opens up with a greeting, from Sosthenes, the brother. And there you've got, in the ecclesia, I believe, the ruler of the synagogue, and his successor.

39. 15:39

    And the apostle is pointing out, I believe, by the introduction of that man, that the power of God's word, is greater, than the power of mortal eloquence, or attachment to law. Two men being proof of it, in this chapter. And that's how he opens up, the epistle of the Corinthians. And he says in verse 2, that he greets them, as the ecclesia of God, which is at Corinth.

40. 16:07

    To them that are sanctified, in Christ Jesus, called to be saints, with all, in every place, call upon the name, of our Lord Jesus Christ, both theirs, and ours. Now, brethren and sisters, there, is a current problem, in the ecclesial world today. And I am, very, very thrilled, to have this opportunity, to go on record, and to say it.

41. 16:33

    Because I believe, it's a very great evil. And that is the parochial attitude, of ecclesias. There's the answer to it. It's the ecclesia of God, which happens to be, a segment of it in Corinth. We've got a segment of it, at Enfield. You've got a segment of it, in Berlin, and the rest of your ecclesias, here in Melbourne.

42. 16:54

    There are segments of it, in England, South Africa, America, New Zealand, and wherever you go, in the western world, just about. The ecclesia of God, is found. There's not a brother, who would deny that. They've taken it, into their mouth, with cliches, and say, we're all members, of the same ecclesia. And their life, is an absolute denial, of that.

43. 17:13

    As they, flat out, they go, to make their little ecclesia, different than everyone else's. And brethren and sisters, don't tell me it doesn't happen, because I know that it does. And it's a very great evil. And the Corinthians, felt, brethren and sisters, that Christ belonged to them. He doesn't belong to any of us.

44. 17:34

    Both theirs, and ours. With all, that in every place. And you know, if you look at the 14th chapter, of Corinthians, you'll find, that this comes up again. But they did think this.

45. 17:51

    They thought that Christ, was confined to them. In the 14th chapter, because they had different, different traditions, and other ecclesias, the apostle had to rebuke them, in these words, in verse 36, of chapter 14. He says, what? Came the word of God, out from you? Or came it, unto you, only? And you know, brethren and sisters, those words, were directed to the Corinthians, about the matter, of the head covering, of sisters.

46. 18:22

    I haven't come here, to grind an axe, about that. But I do mention it, because that is the context. And the fact of the matter, was Paul says, we have no other custom, no, not in any ecclesia. In other words, there was a general consensus, all over the ecclesia world, about that custom.

47. 18:37

    And he had to tell the Corinthians, do you really believe, that the word of God, came from you, and only to you? And so you see, when he opened up this epistle, by saying that, with all that in every place, call upon the name, of our Lord Jesus Christ, it was because of that attitude, that had grown up among them.

48. 18:53

    Not many mighty, not many noble, had been called, but when they were called, brethren and sisters, they suddenly thought, to themselves, well we are important, we've got Christ, boxed up in Corinth. They thought, that the word of God, belonged to them. Or they may not have said, that there's many words, they would have denied the fact, they would have said, we're all one ecclesia.

49. 19:12

    But they were acting, as if it was not so. And it's a great tragedy to me, to see that happening. Brethren and sisters, I tell you, one of the great joys, of my life, is that because, I am called upon, to speak in other ecclesias, I count that a privilege. And of all the work, that we've got to do, in the truth, we've had to give up, certain labours, I will not give up, that work, if it be God's will, if God be good enough, to keep it going in me.

50. 19:37

    Not only because, brethren and sisters, I think it's a matter of duty, but because it brings me, into contact, with brethren and sisters, everywhere. And I love them all. And I see no reason, why we should think, that we could brand, our ecclesia, as the only one, in the world, where God exists.

51. 19:52

    Because he doesn't. And you find, ecclesias all over this world. Some big and some small, struggling, at the very, might of their being, to hang on, to the fragments, of the truth, with the same mind, the same disposition, and the same love, as you and I hold today. And it's a very great, family feeling, to move among those people, and to believe, with all your heart, that there is such a thing, called the ecclesia, of God.

52. 20:20

    Not theirs, or ours, but everyone's. And that's how the apostle, puts it in that chapter. Because he saw, that was a very great problem, in Corinth. Now in verse 4, he says, I thank my God, always on your behalf, for the grace of God, which is given you, by Jesus Christ. See, brethren and sisters, grace in itself, of course, is a favour undeserved.

53. 20:45

    And on top of the favour undeserved, it's a question of being given it. It's almost a double emphasis, isn't it? You see, it wasn't a question, of being self-satisfied. It wasn't a question, of saying, well we've got certain standards here, we've got certain studies here, we've got certain things here, which put us above everyone else.

54. 21:05

    It's not a question, of self-satisfaction, brethren and sisters. It's a question, of saying, we're blessed of God. Undeservedly so. And he's given it to us. Freely. And we ought to be appreciative of that, and to share whatever blessings we've got with others. That's Paul's point. And so he tells them, in verse 5, or verse, yes, in verse 5, that in everything, ye are enriched by him, in all utterance, and in all knowledge.

55. 21:33

    Now he uses two expressions, utterance, and knowledge. And later on in the epistle, when he deals with the spirit gifts, you will find that those two expressions, really, really, converge on the whole lot of those gifts. They comprehend all the gifts. What a man knows, and how he expresses it. Utterance, and knowledge.

56. 21:58

    Now the Corinthians, were terribly pleased, they had the gifts. They were prepared to make a terrific, ostentatious show of the gifts. Paul's point is this, brethren and sisters, those with gifts, be they Holy Spirit gifts, or the gifts of ability, whatever they are. It's not a question, of being self-satisfied about it, it's a question of accepting, the responsibility for it.

57. 22:25

    Keeping your hands in the first Corinthians, turn to chapter 8, of the second epistle again, and notice how this comes up again. And time and again, Paul repeats the principles of chapter 1. And so he points out that the, the possession of gifts of God, bring great responsibilities. And in the second of Corinthians, chapter 8 and verse 7, you notice the expression comes up again, therefore, as ye abound in everything, in faith, and in utterance, and in knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also.

58. 23:04

    There was something they weren't doing. There was a gift of God they weren't exercising. Paul's point is this, that if they felt that they were blessed of God above others, with the gifts that they had, then those gifts were nothing more or less than a call upon them, to exercise their responsibilities, in everything in the truth, not in just one gift alone.

59. 23:24

    In utterance and in knowledge, they had those responsibilities. Now coming back to chapter 1, he points out two things about possessing gifts, brethren and sisters. Two things he points out. And that is this. First of all, in verse 6, even as the testimony of Christ was confirmed in you. And secondly, in verse 7, so that ye come behind in no gift.

60. 23:57

    And let's translate those terms into everyday language that we might understand Paul's meaning. Forget about the spirit gifts because we haven't got them. But brethren and sisters, I believe that today we've got the spirit of the spirit gifts. I don't mean by that an influence from God. I don't mean by that anything magical.

61. 24:25

    I mean that as the spirit gifts settle on the ecclesia to give certain brethren certain abilities to work together, so the call of God today has brought people from all walks of life and they have varying abilities and backgrounds that together they might use those God-given abilities for the common good. That's the spirit of the spirit gifts.

62. 24:51

    We haven't got the spirit today in the sense of the apostles or of those other people in Korah. We would deny that. But we ought to work with the spirit of it. That is, if there were differing abilities for people to work together, then we've got different abilities. Let's work together. Now there's two things we've got to make out of that.

63. 25:07

    If we've got ability, it proves what? That we're very grand people? No. That the testimony of Christ has been powerful in our lives. And therefore, the glory is attributed to the work of God in him. That's Paul's point. You think you're wonderful with the spirit gifts? It's because Christ has drawn you to the truth.

64. 25:33

    The Father working in him has brought you to this point. And the testimony of Christ shined in you because God works through you. There's the glory, brethren and sisters. And secondly, if we think we've got abilities, let's not fall behind in any gift.

65. 25:55

    Now there's a very great problem. You see, pretty obvious to you, I suppose, where my ability lies. I don't want to boast about that, but I'm here, you've asked me to lead your study, so I make that statement of fact. What's the good of me charging around the Enfield Ecclesia, denouncing all the other work that's done there, and trying to cast everyone in my mind?

66. 26:20

    What's the good of that? Who's going to look after the sick folk when I'm charging around the world? Who's going to go and preach the gospel when I'm involved in studies in the Ecclesia?

67. 26:36

    Who's going to wash the wine glasses after the memorial meeting? I haven't got time to do it, have I? Why should we say because that our bent in the truth is in this direction, that that's the most important thing? It's not necessarily so. That's Paul's point. You see that you don't come behind in any gift.

68. 27:00

    You see, brethren and sisters, it's so easy to see what we're doing as the most important thing. I know of circumstances, I hesitate to say it, but it's true, I know of circumstances where brethren have made Ecclesia's lives miserable because they won't conform to everybody's gift. No, everyone's got to go their way and if you don't, then you'll forever condemn.

69. 27:25

    But you know, Paul's point is this, whatever their gift was, that's not the be all, end all of God's purpose. There were nine gifts and the nine gifts were like the body of Christ. One of the greatest proofs, I believe, the greatest proof of all, I believe today, that the gifts are not available because if you've got one gift, you have to have nine because the nine gifts are like the body of Christ, hands, head, feet, and everything.

70. 27:51

    If everyone's speaking in tongues, then the body of Christ consists of one tongue. And so the nine gifts matter the body of Christ and the head cannot say to the feet, I've got no need of you or conversely. And therefore, whatever gift we've got in the Ecclesia, whatever it is, lend your weight to all the work of the Ecclesia.

71. 28:12

    Find yourself involved in everybody's avenue of work. Lend an ear if you can do nothing else. Stand there and listen to people talk about what they're doing for God in the Ecclesia and show your interest in it. And even if you can't do anything about it, lend your moral support to it and encourage them in that great work.

72. 28:30

    And this is what the Corinthians weren't doing, brethren and sisters. And because they weren't doing it, the Ecclesia went off on divergent courses. And so there are two points that Paul makes. That when we have abilities, and I use that expression because we haven't got the gifts, when we've got abilities, let us realize that it's the influence of the truth that's put it there.

73. 28:49

    The glory is to God through Jesus Christ our Lord. And let us realize, brethren and sisters, that Christ works in others with their gifts just as powerfully, if not more so, than he does in us. But that's the point the apostle is making. Because he went on to say in verse 8 that they would be confirmed under the end that they may be blameless in the day of our Lord Jesus Christ.

74. 29:18

    And he told them at the end of verse 7 that they were waiting for the coming of our Lord Jesus Christ. And the word coming there is apocalypsis, which means the uncovering of our Lord Jesus Christ. Now say I was a fanatic on prophecy. But all I could ever talk was Bible prophecy.

75. 29:40

    And I kept badgering everybody and pounding in the ecclesia Bible prophecy to the exclusion of all else. Saying to people, look, it's no good visiting the sick, get down and study the Bible on prophecy. No good looking after those who are gone by the wayside, leave them go, get down to the Bible and study prophecy.

76. 29:59

    When the Lord Jesus Christ comes, brethren and sisters, and he's uncovered before my very eyes, I will see him not only as the fulfillment of Bible prophecy, not only as he who helped the sick, not only as he who helped the poor, not only as he who preached the gospel, I'll see him as God who made everything and is everything.

77. 30:28

    and I will find to my detriment, if that's my attitude, that I have misunderstood him and divided him and restricted him and limited the Holy One of Israel who is in all and through all the Father. That, brethren and sisters, is the seriousness of when we see our Lord Jesus Christ uncovered. And we will say what Thomas said, my Lord and my God.

78. 30:58

    Not because we're Trinitarians, but because we'll see in him all that the Father is and the Father is all. And that's something yet to be revealed to us. You know, it's a tremendous responsibility, isn't it, brethren and sisters, to know the truth. God is faithful, says the Apostle, by whom you were called into the fellowship of his Son, Jesus Christ our Lord.

79. 31:27

    God will complete a good work in us as long as we attribute to God the power of that work. But when we get into party factions, we immediately restrict the Holy One of Israel. We take away from him his prerogative and his power and the power ceases to work in our own life.

80. 31:45

    That's the point the Apostle is making. Now he comes to the matter of division, from verse 10 onwards. And he's going to make an appeal for unity, brethren and sisters, in the name of our Lord Jesus Christ. Not the Lord Jesus Christ, our Lord Jesus Christ. And the appeal, of course, is made in the name of the One who achieved that unity for us all.

81. 32:12

    And he says, I don't want any divisions among you, that there be no divisions. The word divisions means to rend. It's been rendered that way, by the way, in Mark chapter 2 and verse 21, where the nets of the fishermen were rent. So there were tears in the Corinthians. And he says that what they had to do was to be perfectly joined together in the same mind and in the same judgment.

82. 32:35

    And the word perfectly joined together has been rendered, brethren and sisters, by the word mending in Matthew chapter 4 for mending their nets. So it was a term which was used in those days, as well I suppose for other matters, for mending nets, as for mending cloth, or whatever the case may be.

83. 32:56

    And you know, when you look at the harvest of the sea, as John 21 points out, you know, they drew up on the shore, didn't they? 153 great fishers. And in Luke chapter 5, when they drew the nets up and they caught a multitude of fishers, the nets break. Some of the fishers were lost.

84. 33:20

    But when we finally come to John 21, it says the nets didn't break. And the fish that were brought up, brethren and sisters, were no ordinary fish, they were great fish. And all were enclosed in the net because it didn't break. If we want to be in the kingdom of God with others, considered in the sight of God to be great, brethren and sisters, then let's get that net mender.

85. 33:46

    If there are factions amongst us, if we feel undercurrents running through our ecclesia, if there are brethren who are up in front, who are federal heads of those factions, get them together. Be open and frank about it. Approach each other in the name of our Lord Jesus Christ with love and consideration, but be very frank.

86. 34:04

    Think about it. And say, look chaps, this is stupid. We all want to be in that kingdom. Let's mend the net. We don't want to lose anybody. You know, brethren and sisters, that attitude of mine will be blessed of God. There was a sister like that in the ecclesia at Corinth. Her name was Chloe.

87. 34:26

    You know, there are a lot of things that are not said in God's word, but I believe are clearly implied. Can you imagine somebody writing to Burwood and saying, I hear that there's a lot of problems in your ecclesia. Some people are following Brother Jane, Smith or Brown and sister so-and-so told me.

88. 34:49

    Would you write a letter like that? Of course you wouldn't. Why wouldn't you? Well, you wouldn't want to embarrass that sister. Well, why did Paul name her? See, these are quandaries in my mind when I studied the Corinthians. Do you know why I reckon he named her? Because there's only one way, when you think about it, every avenue that is open to your mind to think about that matter is closed, except in my view, one way.

89. 35:14

    If you know another, you talk to me about it because I don't profess to have all wisdom. But I pondered that. Or how could he do that in a situation which was positively dangerous? He'd be putting that sister in a terrible situation. And I come up with this conclusion. There's only one way he could have done that.

90. 35:31

    Was that she was such an honest and lovely woman. And so open and frank about her views, that she was beloved of all the factions. And there's nothing that she could have said or did that would ally her with any of them. And everything she did would ally her with all of them.

91. 35:52

    And of all the people there, Paul could point to that dear sister and say, she told me. No brother could go home and say, oh, I know why she told him. She belongs to the Paul party. Oh, no, of course she'd tell him. She belongs to the Cephas party. Or the Christ party.

92. 36:14

    Or the Apollos party. He couldn't have written that brethren and sisters if she belonged to any of them. I believe in all honesty when Paul penned that knowing he'd name that sister publicly in that meeting, he could only do it because she among the lot of them belonged to none of the parties.

93. 36:30

    And he believed her because it was the most honest report coming out of that meeting. A dear sister in Christ. Now you'd think of any other avenue that's open to your mind that you'd come to any other conclusion that he would name a person in that situation who would not be free. If they were not free he would not have named that person but she was free.

94. 36:51

    And I believe in the very fact of her name appearing there brethren and sisters is a testimony to that wonderful sister. And there are people like that too in meetings. There are people who are able to move among the ecclesia healing factions because everyone knows they're beyond factions. And they may have grudges against this one, grudges against that one.

95. 37:12

    They whisper about that one or that one but that person they say we've got to admire them. You know one thing I'll say about Chloe they'll say whatever you think of her she might have told Paul on us but we deserved it and there's not one of us can say that she's a party member of anyone.

96. 37:27

    She's an honest straightforward sister. And they are the salt of the earth brethren and sisters. Because she would have been a woman above that pettiness. Now look at the factions that she reported in verse 12 everyone was involved says the apostle. Every one of you he told them one way or another was involved.

97. 37:54

    Some said I'm of Paul some of Apollos some of Cephas and some said well we're of Christ. And it's interesting you know when you go through those names you think now what sort of factions you reckon they'd be. You look at those names and I think it's fairly obvious in some cases what sort of factions would arise in that ecclesia.

98. 38:17

    Take the Paul faction. They would have been the original members wouldn't they. He founded the ecclesia. They no doubt were influenced very great by him and his initial burst of preaching in that city. And they were brought in by the father of the meeting. And there'd be some form of resentment against others who came a little later perhaps.

99. 38:40

    And who weren't quite the same status as us the pioneer members of this ecclesia. Does happen you know brethren and sisters. I've been in a situation where there's been a little struggling ecclesia for years. They've been in hired halls. They save up their pennies. They get to an opportunity to buy a nice block of land and they build a lovely ecclesial hall and they sit in that ecclesial hall and they say well you know we've come a long way in our history.

100. 39:04

     We've gone to a lot of problems and a lot of troubles and here we've got our ecclesial hall and we feel that God has blessed us. But as the ecclesia develops and others come into the truth subsequently or from other meetings and they come into that ecclesia and they try to exercise their influence for good and sometimes they override the opinion of the pioneer members of that ecclesia.

101. 39:23

     There's a little touch of resentment that they weren't there in this first place. They weren't there to build this hall. They didn't contribute to this place. Yet they come in here trying to tell us what to do. I believe that would be something like the Paul party.

102. 39:41

     Need I tell you what the Apollos party would be like? all very avid members of the MIC class in the role of Apollos practicing their eloquence and they would see brethren and sisters the truth was a voice. Not that Apollos would have wanted that. He would have detested it as Paul said later on that he did.

103. 40:05

     But they would have seen the truth nothing but an eloquent voice and their brand of wisdom. Their party faction and flag which they would fly would be confounding the public on the principles of the truth. Shooting down in flames everybody who didn't agree with the fundamentals of the truth and proudly going around saying we said this and when they said that we come back with this one and we hit them with this quote.

104. 40:30

     And you can see the Apollos party the belligerent gladiators publicly confuting everybody on the doctrines of the gospel and building nobody up with the principles of it. That would be the Apollos party. And it isn't very difficult brethren and sisters to see what the Cephas party would be like. Oh why wouldn't it be difficult?

105. 40:56

     Well what do they call him Cephas for? Why not Peter? But they couldn't call him Peter. Dear that it would never do. Because Cephas was his Hebrew name.

106. 41:11

     His Hebrew name. And they would be among those who floated around the Ecclesia. Touch not. Taste not. Handle not. Hebrews. You know following the apostle of the circumcision. Judaistic in their mind. Every jot and tittle has got to be right. Frowning down upon others. At the least little divergence from what they consider to be the straight jacket of righteousness.

107. 41:47

     Creating untold misery. With their restrictions. And their own self importance and self righteousness. An easy mark. For the Judaizer to come in from the synagogue. influence on the principles of the truth. We've got Cephas parties all over the world.

108. 42:11

     And then of course we've got the other party. And they said you hear him say it. Well let them argue the point. They're all wrong. I wouldn't follow Paul. He's a nice brother and all that. But I'm not going to be a follower of Paul. I like Apollos. I think he's a wonderful speaker.

109. 42:33

     Good man for gospel extension work. But I'm not going to be a party to that. As for Cephas well. They can have their restrictions. I'm for Christ. And they were wrong. They were named to those who were wrong. Why? In the 2nd Corinthians chapter 10 and verse 7 this is what they were saying.

110. 42:56

     This is what they were saying brethren and sisters by that very stance that they were taking. And this is what the Christ party had done.

111. 43:12

     In the 2nd Corinthians chapter 10 and verse 7 Do ye look on things after the outward appearance? If any man trusts to himself that he is Christ's let him of himself think this again that as he is Christ's even so are we Christ's. And what the Christ party had forgotten is going around and talking like they did they were virtually saying that the other three parties had nothing to do with Christ at all.

112. 43:46

     and they did with all their faults brethren and sisters our Lord Jesus Christ who is the mercy seat over whom the glory of God shines was able to forgive all their sins all their mistakes he covered all of them and it was wrong for them to go around saying I belong to Christ and I've heard people say that in this world which we are divided by magazines and by personalities you hear people say I want nothing to do with it you wait till Christ comes you wait till Christ comes then they'll find out who's right and who's wrong and they're saying in effect that when Christ comes they alone will be saved and all the rest will be forever damned they're wrong Chloe had the best attitude of the lot of them she knew brethren and sisters our Lord Jesus Christ she knew the fullness of that title she could look above all those parties and she could love them all not for their faults not for their stupidity but for the virtue that the truth had put in them and for the basis that God had there to work for the common good despite their failings and as people who aim for the common good to bring all factions together that God is delighted to work with and that brethren and sisters I believe was the great problems that were in that ecclesia as far as those divisions were concerned now you take what Paul said about baptism in that first chapter again he was very glad that he hadn't baptized too many of them because they would consider them of course consider themselves

113. 45:19

     to be of his party but you have a look what he says about that in verse 13 of that chapter he says is Christ apportioned out of course he's not was Paul crucified for you or were you baptized in the name of Paul you notice brethren and sisters what he's doing he's equating baptism with crucifixion well of course because when we are baptized into Christ we're baptized into his death so there's an equation isn't there but you see what he's saying you take the two points what is crucifixion but a but a refutation of status when a person hangs on a cross in spirit that is because none of us are asked to do it literally when a person in spirit hangs upon the cross they do what Jesus Christ did they submit to the death that belonged to a criminal and they hang a body there and they say to the world I'm nothing I'm of no reputation I claim no glory I ask for no favours because I'm flesh I'm not worthy of anything this what you see here is what flesh is worth this is God's estimation and I agree with it so that when you come to crucifixion there's a repudiation of status what about baptism he says how can they be baptised into Paul what happens in baptism we go beneath the water brethren and sisters and we lose their identity Joe Smith disappears beneath the water he's gone and we watch that water up he comes Jesus Christ but like as Christ was raised up by the glory of the father not the power of God the glory of the

114. 47:22

     father it's the father's character that's got him out of that water he exhibits that in his life Joe Smith who's he he's gone he's lost his identity so Paul says how can they be baptised into me for he says I he says I've been crucified with Christ yet I live this is not me but the life I now live he says I live by the faith of the son of God who loved me and who died for me he lost his identity what nurse to good of being baptised into a non-entity so here's a man that in his life exhibited a repudiation of status to the extent that he lost his identity and there are people following him as a personality they're following a ghost he doesn't exist and this is the point that Paul is trying to make brothers and sisters who are we we're all said and done and Paul only names three men that he baptised Crispus Gaius and Stephanus why did he baptise them well look at them this is what we've learned about those three men in the Bible this is why he baptised them Crispus was that ruler of that synagogue he was important convert it wasn't a question of hanging up the spoils of war it was a question of demonstrating the power of God over the power of Satan in that synagogue what about Gaius he's called in the book of Romans my host and the host of the whole ecclesia such was that man's dedication to all the brethren that Paul put him in the water himself because you could see in that man the characteristics

115. 49:13

     of one who shared his goodness with everybody and as far as Stephanas was concerned he is referred to in the 16th chapter of the 1st Corinthians as the first fruits of Achaia one of the very first converts of that area so there were reasons why he baptised those three men and they were outstanding reasons and not one of them would have belonged to the Paul party they would have been children of God through Jesus Christ our Lord alright what made up the party factions well it's this attraction of eloquence and wisdom you know brethren and sisters we are look there's no doubt about it we are captivated by that we are a people that listen to a lot of lectures more perhaps than any other people on the face of the earth we're forever listening to talks consequently subconsciously we're being told on the platform without believing it necessarily that this is the most important thing when it really isn't a very important thing and true but it's not the most important thing but we get that impression that it is and so we get captivated by brethren's ability and their particular brand of wisdom and you know the Corinthians because they were captivated by those things the captivation brethren and sisters took them outside the ecclesia to worldly wisdom and there was your problem so Paul says this Christ didn't send me to baptize he said but to preach the gospel not with the wisdom of words lest the cross of Christ should become of no effect you see what's the good of coming with the wisdom of words down in chapter 2 and

116. 51:00

     verse 4 he says and my speech and my preaching was not with the enticing words of man's wisdom but in demonstration of the spirit and of the power now he'd come from Athens here brethren and sisters he'd stood on Mars hill and seeing the Athenians there who spent their whole life in thinking about and talking about everything new and all their philosophies the Epicureans and the Stoics and all the philosophers of this age Paul thought that the moment had come where he perhaps could wax a bit eloquent and he might captivate their ears ye men of Athens I perceive that you're very very religious you have an order here to an unknown God him therefore whom ye ignorantly worship I declare unto you and he went away from that place brethren and sisters with his head down sad and despondent and determined that he'd never do that again and he says I came to Corinth in fear and trembling I wasn't confident I was very fearful of my ability and I determined to know nothing save Jesus Christ and him crucified which doesn't mean brethren and sisters that all he taught them was the atonement because he taught them a lot of things it means this that whatever he taught them and however he taught them he always had before him the stark reality of what man was all about you see Paul's point is this if I preach with the eloquence of words the cross of Christ is made of no effect now imagine tomorrow afternoon we're going to give a talk on the atonement it's on the sacrifice of Christ now you imagine what

117. 52:44

     you'd think if I paraded on this platform done up like a doll in all this world's paraphernalia flashes I could get and waxed eloquent on the terrible things in relation to the crucifixion of our Lord and you'd look at me and you'd say yes yes what he's saying in theory is very very good but I don't see flesh crucified there at all I rather see flesh paraded I rather think that brother's quite impressed with man and all that I've said brethren and sisters is of no avail because I've made the cross of Christ null and void by my very eloquence if that is my motive then we'd better get off the platform and forget about it let someone else do the job because that's useless I don't say that Paul went to that extent but it's obvious from the structure of his speech in Acts his own comment about it in Corinthians that he did try to catch the ears of those people with language that he thought would appeal to them and he says I'll never do that again whatever he said after that was tempered by the fact that Jesus Christ did not uphold the dignity of man and whatever he did was tempered by that knowledge but he says this the preaching of the cross is to them that perish foolishness but unto us which are saved is the power of God now those who were the preaching of the cross to them that perish now who are they that perish well the Greeks as well as the Jews of course but the Greeks more particularly because they had an attitude of

118. 54:32

     mind that there was the dignity of man you hear it all over the world today the rights of man the human rights you hear it over and over again so that people stand up on pulpits on political platforms wherever they might be on great occasions they make speeches about the dignity of man they're all going to perish and Paul says when you can't start talking about crucifixion about that the man died to show that we have no dignity well to them that's stupidity of course it is but to us who are saved he says it is the power of God why is it well you think of it Christ comes you must think of this often you see yourself there at that judgment set when the awful moment is past the blessed words fear not come ye blessed of my father inherit the kingdom prepared for you from the foundation of the world for says Jude we shall stand there faultless in the presence of his glory you know and I know that to make that mind and this body faultless is a power brothers and sisters beyond me and you isn't it I can't do it for five minutes of the day I strive to keep my mind straight I cannot do it for five minutes at a time I can't control my body in given circumstances I can't control my feelings my emotions my passion I can't control anything and I know that when God says to me you're in my kingdom I know that's his power but then that's the only of the knowledge of those who are going to be saved

119. 56:21

     because we know there's no dignity in man it's only a facade and that's what Paul's trying to tell these Corinthians how foolish they were to glory in men and he says look he says down in verse 18 again he says in verse 19 for it is written I will destroy the wisdom of the wise and will bring to nothing the understanding of the prudent now brethren and sisters time of course is against us I would love to show you the background of that quotation look here's a little exhortation to bible students who would be bible students whenever you find a quotation from the old testament don't leave it there you go back and spend hours in the chapter from whence it comes from and you'll find immeasurable wealth and strength because when the apostles quote those words they quote it from a background and a context now very quickly I'll tell you where it comes from and what it's all about it comes from the 29th chapter of isaiah in verse 14 and it's quoted by the lord jesus christ in the 15th chapter of matthew about from verses 8 to 10 and it's applied to people who understand the traditions of men but know nothing about the word of god in the 28th chapter of isaiah it starts off by speaking about the drunkards of ephraim who dwell at the head of the fat valley of those that are overcome with wine and he sees the leaders of the 10 tribes in the north full of pompous pride of samaria sitting upon the hill at the head of this very fertile valley and they're

120. 57:58

     all drunk and they don't know anything about the word of god but they're terribly proud chapter 29 opens with the words addressed to ariel the lion or the altar of god the tribe of judah in the south and he sees them all down there and they're not drunk with literal wine but they're drunk nevertheless they're drunk with ignorance and they go to somebody who's learned it and say they give him the book and they say read this and he says i can't read it and the book is delivered to them that is unlearned and he says read this i pray and he says i can't read it and yet the chapters deal with in 28 the pride of ephraim 29 the pride of judah they're terribly proud about their traditions but they know nothing about the bible that's where that verse comes from brethren and sisters it comes out of that context and there were people that the corinthians would have looked at and admired for all the leadership they showed the world in ephraim and judah and they were ignorant of god's word do you know why i'm going to tell you something now that you may not accept until you have it explained to you later on i've got the time to explain it to you now they weren't ignorant brethren and sisters because they failed to study the bible isaiah is very plain what he says not only there but in his sixth chapter they were ignorant because god would not let them understand the bible i will take away you won't understand it and try as they would and they'd never

121. 59:36

     understand that book because god wouldn't let them why because they were so puffed up with their own importance they were so proud and arrogant brethren and sisters that he closed their eyes lest they should be converted and i shall heal them isn't it god's purpose that men should be converted and healed i won't let them and jewish ignorance brethren and sisters is not only because they can't understand that they won't understand the bible they can't and that's where a person gets with god when he refuses to bow to the simplicity of god's word and the power of it and the lord jesus christ went into the synagogue at nazareth and luke says and they delivered unto him the book of the prophet isaiah the words and they delivered the book unto him that is learned in isaiah 29 and they delivered the book unto him that is unlearned and neither teacher nor taught knew anything about it and he went into the synagogue and they delivered unto him the book of the prophet isaiah he found the place where it was written the spirit of the lord yahweh is upon me he have anointed me to preach the gospel unto the poor he read on expounded the chapter and the record of luke says and they were astonished at the gracious words which proceeded out of his mouth he didn't believe in any of their traditions but he knew an awful lot about the bible and it was revealed to him brethren and sisters because he didn't believe in the dignity of man and because he didn't it was the good pleasure of our heavenly

122. 1:01:38

     father to bless him with an understanding of that book that's the context of that reference and much more could be said about it but it rich it's as rich as rich with background is that reference of scripture when you run back there and seek the background of that now very quickly we come to the end of this book Paul says in verse 24 or verse 23 we preach Christ crucified now we read those words quickly we think oh yes we preach Christ crucified look what he is saying translate the word Christ we preach Messiah crucified that's what he's saying brethren and sisters see when you learn about the death of the Lord Jesus Christ invariably the context it speaks about Jesus because that's the name of the man of Nazareth as the savior of the world he who would be the savior would come out of Nazareth and Jesus is the name that is used of him during his mortality Christ and the Lord Jesus Christ you'll find the apostles apply to him in his immortality but the apostle here uses that term Christ to show that the great one the Messiah whom the Jews consider the hero would be crucified go and tell the Greeks that one of their heroes would be crucified not just put to death but a shameful death oh stupid ridiculous you don't write up Greek heroes like that go and tell the Jews that Messiah would be suffering a shameful death oh come on the Jew would say look he'd have more power than that the Greeks would say our hero would have more wisdom than that so there was

123. 1:03:30

     the scribe and the disputer the philosopher of this world and not one of them understood the crucifixion because their minds were fixed with their pride the Jews would see it as a matter of power the Greeks a matter of wisdom but unto us who are saved says the apostle who are called whether they be Jew or Greek Christ the power of God and the wisdom of God so for Christadelphians we look at the crucifixion and we say the man's perfect he's a perfect man we look at our minds we look at our life and we say how did he do it how did he do it there's only one answer brethren and sisters God's power so to us it's God's power tomorrow afternoon God willing we'll run through some principles of the atonement if I do the job well if I happen to be blessed of God I hope we will be you'll go away and you say there's wisdom in that the sublime and profound teaching the atonement brethren and sisters it is classic wisdom but to the world outside rubbish especially to the philosophers of this world no way could they understand that foolishness to them and so Paul comes to the witness of the Corinthians themselves believe believe what I say he says verse 25 for because the foolishness of God is wiser than men and the weakness of God is stronger than men now there's no such thing as the foolishness of God brethren and sisters and there's no such thing as the weakness of God these are poetic terms which Paul is using in other words he's saying what the world

124. 1:05:11

     classifies as foolishness what the world classifies as weakness is really not and what the world sees as foolish and weak is not foolish and weak why he says because God is not foolish and weak and you're the proof of it the Corinthians looked among themselves you see your calling brethren look around this hall I know a lot of you here brethren and sisters I don't see the professors of college here I don't see the Einsteins here I don't find them in their midst you may have one here or there there are exceptions of course God is not a respecter of persons he doesn't reject a man because he's a professional man at all but generally speaking you don't find them here and we you and I are proof of this absolutely proof my education if I told you the level of my education you wouldn't believe me never graduate I never got a certificate in grade seven when I went the third year it was only because the teacher said I ought to and when I got the third year never got me intermediate I haven't got anything of this world's education I squandered my opportunities you know brethren sisters I believe for all that I'm the richer for it we're not mighty and we're not wise we're not noble and you see the apostle now sweeps on brethren he says God hath chosen three times what has God chosen Corinthians hankering after leaders good speakers brilliant oh did you hear him oh do you hear what he said about that point and what do you know the way he wrapped it all around and brought

125. 1:06:49

     it this way and that way and up under here and through there you know you had to follow him very closely and oh the brilliance of that mind and they'd go away absolutely thrilled and they're going to be dedicated to that man and there in the ecclesia was God's choice of the exact opposite person and that chosen one that God would not necessarily choose they were wise mighty and noble the world loved and God loved the foolish the weak and the base what for what was the purpose of God choosing people like that you know the disciples came back to the Lord Jesus Christ simple men the 70 he sent out and they rushed back to the Lord and they said Lord the devils are subject unto our name the Lord looked upon those 70 disciples his gaze swept over them little men small men men of no importance and our Lord lifted up his eyes and said I thank thee father I thank thee that thou hast hidden these things from the wise and the prudent and has revealed them unto babes why why did he thank God for that because you see brethren and sisters he could see that that was the best way for the world to understand that God is the fount of all wisdom it wasn't that Jesus wanted to elevate those babies above the intelligent it's not that at all all men are equal in that sense it's because he knew that was the best way for God to show to the world that he is the fount of all wisdom and power and those poor people in that

126. 1:08:29

     situation were proof of it and so he said God's chosen you the weak things of the world to confound the things which are mighty things of the world things which are despised hath God chosen things which are not to bring to naught the things that are what for that no flesh should glory in his blessings it isn't that God has loved us because we're not brainy it isn't that at all brethren and sisters he's brought us here for his glory we can't glory in what we know or do there is nothing to glory about and that's why Jesus was glad that he revealed these things unto babes that no flesh should glory in his presence and then Paul begins to spell that out you know it's something we need to comprehend verse 30 but of him that is of God of him who is the source says the RSV of God who is the absolute source of power and wisdom are ye in Christ Jesus who of God notice that see how it works there brethren and sisters is the source we point skyward but who knows God is illimitable in his influence and power central though they may be somewhere illimitable he is not a sparrow falls to the ground that he doesn't know about of him everything is of course comes from him and flows to us and we are of God because we're in Christ we have no standing of our own but you see the logic is this if it's all of God and we are of God and therefore it's not to our glory and only because we're in Christ

127. 1:10:22

     isn't it not to Christ's glory who of God when Paul said no flesh should glory in his presence he included the son in that brethren sisters and our Lord Jesus Christ as I stand here telling you that is alive and listening to me say it and I know by the doctrines of God's word he is pleased with that because he lived on this world to prove nothing else that his father was all and in all and through you all and that the flesh profits nothing not even his flesh of God and our Lord Jesus Christ was made four things which was beyond the power of flesh to perform even the flesh of God's own son he was made of God wisdom righteousness sanctification and redemption and those four things our Lord was a very epitome of of God now wisdom where did he get his wisdom from the spirit of knowledge the spirit of counsel the spirit of might Isaiah 11 he shall make him of quick understanding in the fear of Yahweh in the spirit of knowledge in the spirit of counsel in the spirit of might brethren and sisters our Lord didn't learn wisdom and knowledge and might he learnt the spirit of it where did he get that from and when Isaiah says he would make him of quick understanding if you look at the margin we're not turning it up for the case of time we're well over time but on Isaiah 11 brethren and sisters the margin says scent or smell you know why it is this is why it is because when it says he made him of quick

128. 1:12:20

     understanding the word is ruach the word which is used for spirit quick understanding is ruach when he says he understood the spirit of counsel the spirit of knowledge the spirit of might and so on the word is ruach but the difference is this and it's absolutely wonderful in the first instance the word ruach is pointed in the vowels of the Hebrew and it means to exhale because ruach means a wind or a breath and he learned the breathings of the deity but in the second instance where the word is ruach the vowel pointings of the Hebrew are such that it means to breathe in so the margin has scent or smell and Isaiah 11 depicts the way in which the Lord Jesus Christ was given his wisdom made under God wisdom how did he do it well as the father breathed out the son breathed in and they're breathing and that's how father and son live together for every word of God Paul told Timothy is God breathed that the man of God might be perfect thoroughly furnished under all good works but to use the Greek for says Paul the word of every word is God breathed that the man of God might be made and then finished and God breathed into Adam the breath of life and he finished in the grave because he didn't get the spirit of truth the spirit of knowledge and the spirit of might but God made his son of a woman breathed into him the breath of life he became a living soul brethren and sisters and then the son breathed in the spirit of that word

129. 1:14:13

     and as the man of God was not only made but finished of God that's where he got it from righteousness God was in Christ reconciling the world unto himself for he hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him don't call me good said the Lord Jesus Christ there is none good but God and because he was good and righteous it's because God made him so sanctification holiness of deportment the grace of living who gave him that brethren and sisters say ye of him whom the father hath sanctified and sent into the world I blaspheme say ye of him whom the father hath sanctified it was the influence of God in his life it was the way in which God induced him by the knowledge which God gave him through his word which brought the Lord Jesus Christ in a position of respect of his father and of the enormous appreciation he had of the love of God that it so inspired him brethren and sisters that he was determined to live like God and so God made him like that by first of all setting him an example inducing that into him by the understanding he had of the word and then when he lived like the father it was the father's influence there and redemption you know brethren and sisters if ever there was illustrated the principle of God working in Christ here it is do you know that in Psalm 31 we read those famous words the last words into thy hands I commend my spirit he closed

130. 1:16:29

     his eyes in death and as he did so he lost consciousness didn't he that's death he lost consciousness he ceased to be and if ever God redeemed him he redeemed him then he was beyond it himself brethren and sisters and Psalm 31 and verse 5 goes on and says for thou hast redeemed me and it wasn't only because he was helpless and unconscious that God had to work there it was because the spirit of life the holiness of his life which had been commended to the father was the very power which caused God to seize upon that body and to bring it out of that tomb brethren and sisters and to stand it up into life and to breathe into him immortal life and the father redeemed him from the powerlessness of mortality in the grave of God that according as it is written if any man boasts let him boast in God Jeremiah chapter 9 and why Jeremiah 9 let not the rich man glory in his riches said Jeremiah let not the mighty man glory in his might but let him that glorieth glory in this that he knows me that I am Yahweh which exercise loving kindness judgment and righteousness in the earth for in these things I delight said Yahweh did you hear those words brethren and sisters they are almost verbatim from Jeremiah did you pick one word up in those verses you listen again let not the rich man glory in his riches nor let the mighty man glory in his might but let him that glorieth glory in this that he knows me that I am Yahweh which

131. 1:18:37

     here it comes exercises righteousness judgment and loving kindness in the earth you see brethren and sisters people who know God don't know him if they know him academically because God is not just simply righteousness judgment and the other thing that he calls himself he exercises it in the earth and he's up there way above the earth only those people who move in the orbit of God's love and are activated by the power of his word to do the things that he would do in the earth know him all the rest are totally ignorant of him they're theory men they don't understand the truth at all and we brethren and sisters as we strive together to do all of the glory of God let no flesh glory in God's presence but let us glory in this that we know God and in the proof of that let's exercise righteousness loving kindness and judgment in the earth today and tomorrow we will do it in all the world