Len Richardson - Manifesto of the King - Class 2 - Jesus and Legalism

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

1. 0:00

   That say a special prayer. I want to distinguish hymn, which epitomizes really what I hope we will discover from the teaching of the Lord. So let’s see as an entry into the very spirit of it, so that it really is our prayer as we begin this session. Hymn #156 It is good to be high on the mountain here with these we have fan revealed mortal gangs, thy fateful faints of other days from 156 many years ago. Brethren, Sisters, I figured gathering from there in the Birmingham area.

2. 0:47

   I think it wasn’t. The dear sister came to me after and said, Brother Richardson, I did enjoy your address tonight because it was such a treat to be that

3. 1:07

   this morning. Seriously. We’ve listened to the extraordinary powerful addresses, the light of which I doubt if we shall very often hear. I’ve sat through them at their feet and benefit enormously from the studies of these two bedrooms have spoken to us so wonderfully. As I feel this morning, and I’m sure you like me, perhaps you’ll be thinking that you have rains around and you’re not going.

4. 1:41

   But it may be that you will feel that in our studies, in the Lord’s own teaching, we may be exercising our hearts more than their Internet. So for this session, don’t ever, ever, ever forget the things you’ve been hearing. But let’s try to give our house some exercise now, only teaching our law. I read a book a long time ago by a checkpoint, Hall Cain. So I don’t really know.

5. 2:10

   I thought he was some kind of balanced or advocate or something, Arthur Hall Cain, and it was the life of Jesus. And I remember nothing of what he said. It said one thing which was so valuable. In fact, of course, if you read any book or hear any address and you’re going to pick up one good valuable point, it’s well worth sure. And then I remember from who saying book what that whenever he talks about the Scripture being fulfilled, he reversed it and said it was filled fruit.

6. 2:41

   Now I’ve never thought of that. I wonder if you heard, but that’s what it’s all about of Scripture. The Scripture, it was filled fruit into this cup. I think that’s the explanation, incidentally, why we cannot

7. 2:59

   developing through the buildings, the proper thing, the way in which the Scripture was being filled, which said, you know, it wasn’t the final thing, but it was a feeling. It was a feeling. There were other things of the professor’s work, but in the crowd the scriptures were held poorer than ever before, or seen everything to convince the picture was fooled in Jesus Christ.

8. 3:32

   Now he said in the passage of we went together. Think not that I am come to destroy the law all the time has proved this joy at the wonderful thought he came to see all the hope the law and the not believe that but in the spirit you’re going to interpret himself and in a teaching the very spirit of the law and the prophet the bride and heresics after all were experts in the nature They used to argue interminently about the pile of poison and transition into Maurism and Christadelphia, but Jesus said I’m going to see it world and it’s this chilling pool that we want to look at in our study of Jesus and legalism. You remember when he asked the question which is the 1st and great commandment of the law, The first who great commandments thou shalt love the Lord thy God with all thy heart, with all thy soul with all thy strength and with all thy mind. This is the first commanders and the second lie. Come to it.

9. 4:50

   Thou shalt love thy neighbour as thyself in itself, Jesus, and say, if you happily fulfil the first, you will be fulfilling the fact that you and if you don’t fulfil the fact that you don’t talk to me about loving God with all your heart and soul and strength of mind. If you don’t love your neighbour and yourself, the two are absolutely involved, one with the other, which is why I think these are said.

10. 5:19

    And the second like what we might call social response. The billions of the 10 commandments, Thou shalt not kill, thou shalt not. These were the social obligations, the earlier ones where they make a difference to the novel gods and the gods and none of the gods before me. And then the Lord turns to a man’s relationship with his self. It is a man to man.

11. 5:52

    In our dealings with our with our neighbour, we’re sung up in that thou shalt love thy neighbour as thyself. You remember how Paul in the letters of the Romans I wrote no man anything but the standing date of life. You owe it to every man, he says you owe it to every man.

12. 6:23

    We owe it to all men, not just Christmas. Do good unto all men, especially those of the help on the basement, not excluding others. And no man anything but the standing depth that you owe it to all men, and be comprehended in this one day. Love thy neighbour as thyself love work is no heal to its neighbour.

13. 6:57

    Therefore love is the feeling of and this means that the law and the prophets were there there felt love thy neighbour and thyself. So in the vow of Moses. I don’t think the moment that the Jews were given a kind of period of commandments whereby they just had to do exactly precisely what the rhythm of the vintage of Chapter 19 in law into the role we’ve had to then take as a precedent.

14. 7:50

    Rather like in law and in law, the law has his president, and from this he’s able to interpret the same law in a different context to show that it applies in this situation as much as it is in that. And I’ve made the function of the prophet very largely to interpret the law in these practical ways so that the people should learn what God wanted from aim, often as their particular interests.

15. 8:27

    But you know that the video of chapter 19 just as an example verse 9 and when you leave the harvest of your land, thou shalt not thoroughly raise the permanent thy fields. Thy ever shalt thou gather the gleaming of thy husband and thou shalt not glean in thy vineyard thy gather every grave of thy vineyard. Thou shalt leave me to the prone stream that I am the Lord your God and the filling voice of this book. Even in Old Testament time, wouldn’t he not only I got the meticulous insight.

16. 9:03

    We must leave one grave or we mustn’t lean enough, but they should be kind to the poor, to the widow, to the neglected. This was the practical. It was being illustrated in this law. They should have been like the prophets and wise men of Israel. What would be, I think, the truth. So they’re teaching kindness and remember being merciful for those who are left well off for them first. Or in verse and 14 Thou shalt not purse the death, nor for the stumbling before the blind, but shall fear thy God. I am alone now.

17. 9:49

    You could curse the death as much as you, like me, wouldn’t. So why shouldn’t you curse the death? It was trying to implicate the principle of being the people who are handed. You mustn’t curse the death because you shan’t rebound them in that way you would be thankful for. This is the feeling of the law.

18. 10:14

    They weren’t that intended by Oh well, we mustn’t be this dead man, but they would be beyond that and be trying in the Zydebra and the the blind was a stumbling block. They wouldn’t know. They might just stumble over it. But you were to be thoughtful doesn’t just mean you weren’t the deliberate. I wouldn’t be anybody in there so deliberate if I need you to be careful for the blind people, because they missed a world which would be of kindness to the handicap. The people who are left well blessed than ourselves, compared to the danger of being a filling full of them. They couldn’t expect them to keep the letter, but to interpret it in their general attitude to their fellow human beings.

19. 11:16

    Or worth everything. Thou shalt not hate thy brother in thine heart. Thou shalt in any wise rebuke thy neighbour. They’re not bothered, they shall not avenge. Will there any grudge against the children by peace that Jesus the great commandment of the law lifts this verse out in the context of not avenging or bearing grudges or going up with a tail bearer all here the tail bearer among the people kind and benevolent, generous minded.

20. 11:59

    They will love your neighbour and this is the healing book of the law and mode. Now these were I think that some of the pictures that may there in the law which Jesus claimed to feel fuller than they’ve ever been filled before. Love at labour, at work in the area of love and Jesus.

21. 12:29

    Similarly that the wit we read together is taking hold of Old Testament theology, you may say, and giving it the fullness that was there all the time, abstracted and rich. Indeed, the prophets often did extract and belay by the men of their own time, because they were more healing these ancient Lords rather given to them, but were miserably paining in their duty to their neighbours. So I don’t think Jesus was giving us another legal house to replace the old.

22. 13:16

    We sometimes almost talk as though what Jesus did was coming with us another 10 commandments, as it were. But instead of the 10 commandments, we’ve got the law of Christ. And we could almost actually tick those things as the Jews could tick the 10 commandments and play like a man and let Jesus all these things, as I’ve done for my youth, upwards. I don’t think that was the kind of teaching that we get in the sermon on the mouth.

23. 13:48

    I don’t think things have intended us to take it as a code of laws, but as examples of the filling fool of all God’s requirements that have been there for a long time, that has always wanted the same kind of people. He had all wanted the same kind of behaviour, the same kind of characteristics, whether under the law or the prophet or in the fullness of his revelation in the Lord.

24. 14:18

    Jesus is doing his fame. This is the kind of person God is living, and he’s got the kind of people he’s got to be. And he’s really informed these Old Testament principles.

25. 14:32

    The disciples must work them out for themselves. Now that’s where I think the picture of Jesus. It’s sometimes what we’ve supplied but half applied. We don’t tend to think we don’t have to evaluate him or something, but there’s the answer saying it’s not like that. You’ve got to pull it, pull yourself in your own. You’ve got to see these teachings of Jesus as expressions of the love of God operated in human beings in loving their neighbour, and find your own way of expressing it in such a way that the principles are fulfilled in your life. And I don’t think therefore, that the application, now I’m getting onto the thorny part.

26. 15:31

    I don’t think the application will necessarily be the same for any two people. That is the same you may find that in the experience and the spirituality of one brother. He may be on the rise to a higher fulfillment than I who I am a poor literature and though I may be trying to fuel the teaching of Jesus, who in my own life may not be able to reach up to the heights of this other person.

27. 16:05

    So we are faith very often of the situation in which two people may take different ways to hear and both be right. And this you see, for example, in the 14th chapter of Romans that I haven’t got time to look at, but in the 14th chapter of Romans over this argumentation was going on within the lust of Roman those days about meats and drinks and days and festivals.

28. 16:35

    One felt he could easily eat anything, drink anything, the Lord and lady for any of it. He felt that this observe of the feast and past days of the thing of the past type of made it of the lady was right. Brother has been being brought up in the Jewish tradition, and we put to him with Pharisee

29. 17:08

    nothing but circumstance, to he with the denial of God in his own conscience. He was right too. And this man who sat in judgement on his brother was wrong, not because of his point of view, but because of the point of view they were both serving by him in their own way, and according to their own understanding of the requirements of Christ. And the only thing that was wrong in their belaving is one another who are now the judges, another man’s brother, another man’s servant to his own master.

30. 17:48

    He stands above all his reign. He shall be holding up, for the rule is able to hold him up. And he points under the judgment things of Christ, as where all the final decision made, which rules before the judgment things of Christ. I heard you that judges your brother and who are you that ridicules your brother for his crudeness?

31. 18:14

    So you see in both, in these cases, they were both right in their interpretation according to their faith pension and they were both wrong when they ridiculed or brushed aside the school, the interpretation of their brother.

32. 18:38

    I’m going to try to explain it in a little detail and, and I dare say you won’t agree with me, but I think you’ll find in the New Testament teaching, in the teaching of gender and in the teaching of the apostles that there are two levels of application that in in many cases we are receiving the council of perfection with the understanding on the part of the Lord and on the partners apostles.

33. 19:12

    The perception is not attainable for poor human nature. They’re very often and a foundation for the weakness of human nature, while at the same time the ideal was set before us as the true improvement and everything.

34. 19:31

    Let me give you an example in Matthew chapter 19 and the night that to do with interestingly enough, divorced. And I say unto you, whosoever shall put away his wife accepted into fornication and shall marry and welcome. This is adultery. And this I marry her, which is put away not to adultery. Now we’ve got plenty of arguments about this. His disciples say unto him, It’s the case of the man, they say with his wife, it’s not good to marry. I never understand that.

35. 20:08

    I know that somebody may that be able to explain it to me. But they seem to be women who can’t get rid of her. It’s best not to marry. I don’t know why they should say

36. 20:20

    it’s the case of the man. They say to his wife, it’s not good to marry. Then he said unto them, All men cannot receive this. Say. He say that he’s a given. Therefore there are some units with disabled in the mother’s room, and there are some units with the main units of men, and there are big units which are made of themselves. Look, for the Kingdom of heaven’s sake, He didn’t able to receive it, let him receive it.

37. 20:51

    Now it seems the thing that Jesus will say here, some men remain unmarried because I have chosen so to do as Paul said in the 7th chapter of Corinthians, by what? That all men were, even as I that they might devote themselves the more fruit of the Lord served. And some are incapacitated by nature, and some in those that had been made incapacitated by the cruelty and inhumanity of men. But Jesus said it’s up to you if you’re able to receive it. Receive it.

38. 21:27

    Just as Paul said in Corinthians Chapter 7, it’s the best thing generally for all men to have a wife and all wives to have a husband. And they don’t say, wouldn’t

39. 21:40

    they? You know, you know what it says. You think that wiser, wiser for a man to have a wife in order that he shall be offended by the sexual sins, he shall have a wife, a companion. And it is a good thing, Paul says impossible. It feels so inclined that you are going to dedicate yourself wholly to the Lord.

40. 22:09

    You will be able to serve the Lord without distraction. And I love life. It is possible, although he recognized that most wouldn’t. And for the majority, it wouldn’t be the best cause, but for some it might be quite wise and good and right that they should remain even. And that I think is the significance of the of the 7th chapter of the because this is my second example.

41. 22:41

    One group in Chapter 7. This funny bit about giving her in marriage and not giving her in marriage. The key thing is blood. There’s two ways of looking at it. And I don’t think anybody knows really exactly what what Paul didn’t. I don’t think it’s possible for us to know exactly he he may have been talking about the father giving his daughter in marriage, or he may have been talking about about the man in his own virginity remaining single in his service to the Lord. I think perfectly.

42. 23:18

    I think he’ll be really talking about the father disposing of his daughter in marriage. He’s been talking. I think he’s talking about the man deciding within himself that he will maintain his virginity, that he will not marry and wait for the Lord without distraction. That’s the point I’m getting at it.

43. 23:43

    He that he is in marriage, not her. You’re finding delight. He’s in marriage very well, but he that he is nothing do it better. But there are two perfectly legitimate forces that may be pursued, but one is better than the other. To say the man who gives in marriage is perfectly at liberty to do so. It’s perfectly right.

44. 24:10

    And the loving wrong man who withholds himself for marriage and all that he might serve. The Lord better has trailer than Himself, as I think in English by the one new translation, the better of two right causes. Now there is the knob of this point, the better of two right causes. So often in our deliberations, I nearly said argument in our deliberations about the interpretation of Scripture, and especially the interpretation of our responsibilities under the Scripture. So we thought everywhere must be the only possible one, because this is right where there must be wrong. But it isn’t said to the Sir.

45. 25:04

    It may be that there are two riot corpses. One is perfectly proper, the other is the best of all. Example 3, 20, Chapter 12, the end of the chapter, he’s been dealing with this question of the spiritual view, which was a perplexity for the Corinthians, and they clearly had asked him for a ruling because these chapters had the gifts of tongues seemed to be important to be the most important law and poor enough to set the whole thing in order which he doesn’t want. This is one more chapter Miss Welch chapter and hopefully chapters continue the same thing one or the way Paul gets things so thoroughly sensitively put into a proper perspective. But he said the end just said come it earns me the best dear. I better give them perhaps so you have the risk of sound you like the risk of prophecy if you praise word and God gives it to you.

46. 26:16

    This is splendid. Come it firmly the best gift it must have been possible. I haven’t received additional gifts for those I already had. There would be no good saying covetous, but yet I feel under a more excellent way. Though I speak with the pound of men and the angels and have not charity. I am become a sounding graph and thinking people in the whole of that chapter.

47. 26:44

    First thing is it a context in this matter. There’s something so big in the kind of essay on love. The perfect chapter is related with problems there about the

48. 27:00

    the whole deal and the rule together. Very crazy organization. You won’t mean the rule if you love, you won’t have this jockey in your position or seeking to promote your own image in the community. So no one is the fulfilling of the law. The way it’s completely proper, right? Can’t even be the best gifts. But if you get love in your heart, you’ve got the roadie. Different walls and you won’t leave them to set things in order for you.

49. 27:48

    You’ll be able to set them in order for your devil you’ll love in his time loving is not love all did not itself is not stuffed up does not behave itself unseemly and so on in this in Matthew. If we go back to this and we look at ladies, we’re trying that he, we fly from his disciples less than the novel. Now that’s the cool love, charity, love demand more than law legalism you still have.

50. 28:47

    I’m looking at you smiling. I’m going to say legally minded brethren. I’m not talking that they’re advocating No, we still have a legal approach to the truth, but

51. 29:07

    maybe the UN sight of passage of scripture that seems to say this is it. But love goes a lot tougher than law does and leave them as a living than us. Clearly we’ve got to get the perspective of Jesus, which says the law is all high in regulating your behaviour. But if you’ve got love in your heart, you will go together a lot. So we go to Matthew 521.

52. 29:43

    We’ve heard by them of all time. Now shall not kill, because they shall kill to be in danger of the judgement, but I fail to you because there is everybody in the judgement themselves. Now you you look that what Jesus is saying is the motivation is what? To hate your brother is the bad of murdering. Don’t look on a woman.

53. 30:15

    To ask is as bad as yet with all your restrained from the ACT is before you’re afraid of the consequences, but secretly you indulge the pressure. Don’t you don’t love your brother. You are a murderer. You know, if I’ll kill you in dog’s door, so I can say that he that love it, not his brother. He’s a murderer because he

54. 30:45

    motivates a man who’s able to kill it another person. But if you love your brother, all these fools, you’re there. So it’s not enough just to say you mustn’t call your brother a fool. You’ve got anything else, but you mustn’t call him that. You haven’t got to want to call him anything. I’ll never reveal anything.

55. 31:17

    But it’s not now. This isn’t the law. This, this is the spirit of Christ. This is a million for. But the old law God always wanted people to be like this and their 10 commandments thou shalt not heal didn’t just means as long as you don’t murder another person, you’re all riding gobble.

56. 31:43

    It means you’re not to have murderous thoughts, unkind feelings towards other bitterness in your heart that the interpretation you’ve seen is already in the video chapter 19. So anger is murder and impure desires are adultery now is concerned with the obvious and the extent it’s measurable behaviour isn’t it more of the treasury? Isn’t it measurable behaviour is not you can measure a thing by law, but love is immeasurable.

57. 32:26

    Love is going rightly non measurable behaviour. It’s the interpretation of the very Spirit of God into our living and their relationships. You can easily be judged by your fellows. They know whether you’ve committed sultry. They will go in time. They certainly know they don’t murder.

58. 32:58

    But under the law of love, you’ve got to judge yourself. I don’t know what you’re thinking of me at this very moment, but you know, if you would judge yourselves, you should not be judged, said the law of love. The feeling full of the old man. There’s such a thing that we’re even allowed to have their own judgement because we look into our own hearts and we’re looking at the inside of the company of the vessel, whereas law can only can only on the outside.

59. 33:45

    Let’s see and be significant. Surely it must be of the storage in the gold, the parity in the publicly and dead nothing. The Pharisee had got everything right it brought into law.

60. 34:00

    I passed something down the weekend. He applied them all right today, Ticamar Ticamar, Ticamar, but the Republican was looking into his heart. He said something merciful to me has seen her and it was that man that was justified in the fine bird. This breast beating of the of the Pharisee look like I’m not like him. The children in by law, but God is on the phone and that’s what matters and that’s the difference between legal and love.

61. 34:44

    The end of this deals and books, you say, is never on rights, rights on the rules, even in our relationship one with the other, nor with on reconciliation in love.

62. 35:02

    Look at verse 23. If thou bring thy gifts to the altar and there remembers that thy brother have all the games thee leave there thy gifts before thee go thy way hast be reconciled thy brother, and then you come and offer thy gifts.

63. 35:22

    That’s the difference between legalism and love. When the meeting go through the ritual of Christianism attending and making afraid is the and this bit of taking thy gift to the altar. Thank you that your relationship. Jesus said the more important than that go and reconcile to your brother. Have you ever done I never had an old mind 45 years in truth, I’ve never yet absented myself in the Lord’s table, and the woman was unlikely reconciled to any brother.

64. 36:08

    I’ve been the dog with. I haven’t been the dog with people, but by a dog with the Jesus says, really the most important thing is to get your land working. And then there’s everything they see. But don’t think that by coming even to the Lord’s Table now

65. 36:37

    that this replaces in some magical and mysterious way the exercise of love one for another. I get the same message from the 18th chapter of Matthew, incidentally, which we incorporate normally into our Christadelphian, who please your Constitution about this route between brethren. You know how Jesus says thy brother trespass against legal and television?

66. 37:04

    For when they get him alone, if he shall hear thee, thou gain thy brother. Verse 15 But if he will not hear thee, take with thee two or three more, that in the mouth of two or three witnesses every word may be established, if he shall neglect to hear them television to the Church that he’d been neglected here in the church.

67. 37:23

    Let him be on the view of the heathen man, and the public, and the publican. Now we have made this into a law. We have incorporated in most of contributions into a law. Very properly said. Have you carried out what is expired under Matthew 18? Look Jesus, this is night. This is the way to conduct your ecclesial distance. If there is dispute between this is not this is the way to deal. But no down in the chat he gives a wonderful powerful which to me says this is better way the way of life. The two men, one who owns more 500 banks for it than the other 50 and this fellow wouldn’t forgiven his pillow made laid in my heart.

68. 38:24

    He did I think million. Well, it was yesterday probably it keeps increasing because every decade you have to magnify the death. But within millions of parents he was forgiven, and he wouldn’t forgive his pillow. The miserable death of you. So also shall my Heavenly Father do all of you, if you from your heart forgive not everyone, this brother, their trespasses. Now I did that.

69. 39:00

    Another example of law and law. We don’t need law. We do need to have it set out. How we shall be that. But if only we learn thee how, Who of it in luck, we wouldn’t need any laws at all. We wouldn’t need it because you would say that you only remember all the time, every day, every moment, how much you have been forgiven.

70. 39:34

    You couldn’t hold animosity in your home towards somebody who knew FIT had done your lot. Well, I got a lot more here, but it’s only 10 minutes left and I did promise the committee that we would have a chance to have some discussion. I thought it was an error in the quarter session.

71. 40:01

    They put me back. So I’m going to give these out and these are some questions who would like to be monitor. Never mind, we shall have you all got the yellow Pearl.

72. 41:05

    These points for discussion filing is nursing hard thoughts towards me because he won’t ask me questions. Not me asking. Well, these are just points for discussion. I was asked to to put forward some points for discussion. If we had discussion, good, it would be of course interesting to discuss the root session. But these are just some of the faults that arrive in my mind that I thought you might like to think about and discuss.

73. 41:43

    And if if you do want to, you won’t be able to once the time’s gone and I’m not going to translate, I’ll just like I did before, I’ll just read them through for the ring. And then if you want to discuss them privately or take them home and think about them or back from the uniform.

74. 42:07

    And sometimes, but there won’t be it will be useless enough requires now that staff on this company. So these are the thoughts of being. I thought if there were time for discussion session, we wouldn’t like to heard your views. Love and do what you will said Oh God, how far is this possible?

75. 42:33

    The rule of life to know and do what you will. Well, the word did you truly love in the fully Scripture? Then what you do will be rightly motivated and you won’t need laws. That’s the other point of it. But it’s interesting to think about that, whether it’s true or not. The second question raises the point I made rather strongly, because I think it would happen in some of our if we got this perspective.

76. 43:10

    There are frequently 2 levels of ethical teaching in the testament, the highest level which mentioned a spark and the second level of admissibility recognising human cruelty. How hard do you feel to be true and how would it help in solving the problem of interpretation? Today I was going to what just briefly suggest it might apply to the problem of results, say in which we do get circulars coming round to arrange them about it. Nobody is trying to be cantankers. Sincerely held, conditioned.

77. 43:57

    Well, the answer to me clearly to me, of course, divorce is wrong. No one is in evil. It will all recognize that the highest it should not even be thought of, but in certain services is Jesus himself saying to him that there are certain certain reasons in which we have to sadly recognize that the pool of the hardness of human heart.

78. 44:34

    These things and then go astray and we have to settle for an admissibility. Sometimes trying to interpret the law of love into our being with those we have got the bell window there. If I have been we pluck it out. If this is not going to be taken literally, how can it be applied today and in what way would we interpret this in the spirit of the Christ interpretation of the pending amount that’s taken as a minute and then goes power. Now this is a difficult one.

79. 45:19

    For example, not any adulthood. So what about the Sabbath? You don’t keep the Sabbath at all. We say, Oh yes, of course, every day rather than like saying poor, getting rid of it that way. But yeah, there are no flaws with the way Jesus had found it before. We can say, yes, we do dedicate the Sabbath. We keep the Sabbath, but we keep every day of the Sabbath as well.

80. 45:56

    Set out a new code of laws or simply illustrate principle that we work that way. Each individual disciple would one expect to find differences of judgement among the leaders calling for toleration at different points of view. This is just encouraging you to discuss the whole concept of what I’ve been talking. Is this right to say that people can on occasion have different interpretations and don’t be right and only be wrong when they try to belabour their fellow to make him or her accept their own interpretation and shouldn’t be rather than trying to interpret the whole Spirit of God’s word into our living, which means that the world the differences of reach of aspiration.

81. 46:56

    Be ye therefore perfect as your heavenly Father is perfect. Now he knew perfectly well that we can’t be perfect in this ultimate thank you, the gift of righteousness and being bestowed upon us, but he saying to be striving to all we’re trying after it. This is the high idea and their levels of apprehension and their levels of attainment will be bound be different according to the degree of progress we’ve made in the interpretation, understanding and the mind of those of the margin. That’s it then Brother Hayden Jones will close with care after we have sung hymn #168.

82. 48:05

    Brother CC Walter wouldn’t have this him and it wouldn’t say. Whenever it was sung it he thought the rather troubling. Well, we’re going to sing it and mean it and not have any trouble in the brother and let us walk together in the bottom.