{"id":1017,"date":"2023-11-05T05:06:51","date_gmt":"2023-10-28T23:34:29","guid":{"rendered":"https:\/\/goodchristadelphiantalks.com\/index.php\/podcast\/267-dennis-gillett-zacchaeus\/"},"modified":"2026-08-23T22:21:12","modified_gmt":"2026-08-23T22:21:12","slug":"267-dennis-gillett-zacchaeus","status":"publish","type":"podcast","link":"https:\/\/goodchristadelphiantalks.com\/index.php\/podcast\/267-dennis-gillett-zacchaeus\/","title":{"rendered":"267: Dennis Gillett – Zacchaeus"},"content":{"rendered":"

This week we are listening to the 5th class in a series by Dennis Gillet that he gave at the Midwestern Bible School in 1979.<\/p>\n

We hope this strengthens your Faith and brightens your day!<\/p>\n

Thank you for listening, God bless, and talk to you next week.<\/p>\n

Send talk suggestions or comments to:\u00a0GoodChristadelphianTalks@gmail.com<\/a><\/p>\n

For Show Notes, visit our website:\u00a0GoodChristadelphianTalks.com<\/a><\/p>\n

Social Media:\u00a0Facebook<\/a>\u00a0|\u00a0Instagram<\/a><\/p>\n

1
\n00:00:13,880 –> 00:00:15,600
\nWelcome to Good Chris Selfie and
\ntalks. <\/p>\n

2
\n00:00:15,600 –> 00:00:17,320
\nI’m Levi.
\nAnd I’m Chris. <\/p>\n

3
\n00:00:17,560 –> 00:00:19,480
\nAnd I’m Brian.
\nThank you for joining us this <\/p>\n

4
\n00:00:19,480 –> 00:00:23,080
\nweek on this podcast.
\nWe select one Talk a week to <\/p>\n

5
\n00:00:23,080 –> 00:00:26,200
\nhelp us get the Bible in our
\nDaily News feed. <\/p>\n

6
\n00:00:26,520 –> 00:00:28,520
\nWe post a new episode at the
\nstart of each week. <\/p>\n

7
\n00:00:28,920 –> 00:00:31,520
\nWith the short intro beforehand
\nto kind of set the stage for the<\/p>\n

8
\n00:00:31,520 –> 00:00:35,400
\ntalk you’re about to listen to.
\nAnd now let’s talk more about <\/p>\n

9
\n00:00:35,400 –> 00:00:51,840
\nthis week’s talk.
\nThis week’s talk is the 5th <\/p>\n

10
\n00:00:51,840 –> 00:00:54,600
\nclass in a series by brother
\nDennis Colette that he gave at <\/p>\n

11
\n00:00:54,600 –> 00:00:57,160
\nthe Midwest Bible School in
\n1979. <\/p>\n

12
\n00:00:57,960 –> 00:01:01,280
\nThis was such a fun listen.
\nThanks to Chris for digitizing <\/p>\n

13
\n00:01:01,280 –> 00:01:06,640
\nthese we Chris has taken on a
\nbig task of digitizing a lot of <\/p>\n

14
\n00:01:06,640 –> 00:01:10,920
\nold tapes and it’s been a great
\nresource for us for the podcast <\/p>\n

15
\n00:01:11,800 –> 00:01:14,320
\nand this was a really fun lesson
\non Zacchaeus. <\/p>\n

16
\n00:01:15,720 –> 00:01:19,880
\nHe kind of examines the possible
\nkind of headspace of Zacchaeus <\/p>\n

17
\n00:01:20,280 –> 00:01:24,080
\nand how he would feel about
\nhimself being that he was both, <\/p>\n

18
\n00:01:24,480 –> 00:01:29,360
\nyou know, a short man as we read
\nand, you know, a publican and <\/p>\n

19
\n00:01:29,360 –> 00:01:31,320
\nmaybe some shame that he would
\nhave dealt with. <\/p>\n

20
\n00:01:32,280 –> 00:01:35,200
\nAnd then how it would have felt
\nto have Jesus call to him <\/p>\n

21
\n00:01:35,200 –> 00:01:38,280
\nspecifically and how it kind of
\nrelates how we, each of us, are <\/p>\n

22
\n00:01:38,280 –> 00:01:42,880
\ncalled specifically, Jesus is
\nknocking at the door wanting to <\/p>\n

23
\n00:01:42,920 –> 00:01:46,120
\nmeet with us.
\nThat reminds me that this is. <\/p>\n

24
\n00:01:46,120 –> 00:01:49,280
\nI’ve talked about this before,
\nbut there’s an old style that <\/p>\n

25
\n00:01:49,280 –> 00:01:52,920
\nDennis Colette uses in this talk
\nthat I feel like I’ve only. <\/p>\n

26
\n00:01:53,320 –> 00:01:56,360
\nHeard much older brethren do and
\nthat’s and that’s that He <\/p>\n

27
\n00:01:56,360 –> 00:01:58,040
\ndoesn’t actually quote any
\npassages. <\/p>\n

28
\n00:01:58,720 –> 00:02:01,440
\nHe refers to all sorts of
\npassages but doesn’t give <\/p>\n

29
\n00:02:01,440 –> 00:02:04,880
\nchapter and verse.
\nSo it works out almost better I <\/p>\n

30
\n00:02:04,880 –> 00:02:08,479
\nthink for the podcast because
\nit’s a very flowing, easy to <\/p>\n

31
\n00:02:08,479 –> 00:02:12,280
\nlisten to style and this was a
\ngreat class, so really excited <\/p>\n

32
\n00:02:12,280 –> 00:02:16,960
\nto share it.
\nSo here is Dennis Collette on <\/p>\n

33
\n00:02:16,960 –> 00:02:19,240
\nZacchaeus.
\nGood morning, everyone. <\/p>\n

34
\n00:02:19,920 –> 00:02:25,720
\nYou may be wondering why
\nZacchaeus has been included in <\/p>\n

35
\n00:02:25,720 –> 00:02:36,640
\nthis list of Bible men because I
\nmean only 10 verses, 10 verses <\/p>\n

36
\n00:02:36,640 –> 00:02:39,400
\ntells the whole story of this
\nlittle known man. <\/p>\n

37
\n00:02:41,880 –> 00:02:48,160
\nNow why is the case of this
\nlittle known man then so <\/p>\n

38
\n00:02:48,560 –> 00:02:55,120
\ninteresting?
\nWell, because it tells us of the<\/p>\n

39
\n00:02:55,120 –> 00:03:01,600
\nrecovery of a man from a life of
\nworldliness to a life of God. <\/p>\n

40
\n00:03:02,480 –> 00:03:06,040
\nAnd surely no man who has had
\nany experience of the forces <\/p>\n

41
\n00:03:06,040 –> 00:03:11,840
\nwhich arranged against the
\ndisciples of Christ can ignore <\/p>\n

42
\n00:03:11,840 –> 00:03:16,880
\nthe implications of this story.
\nIt has to do with a man. <\/p>\n

43
\n00:03:17,240 –> 00:03:20,320
\nWho triumphed over his
\nhindrances? <\/p>\n

44
\n00:03:20,840 –> 00:03:24,840
\nAnd which of us can honestly say
\nthat we can afford lightly to <\/p>\n

45
\n00:03:24,840 –> 00:03:29,400
\npass over such an example?
\nSurely, by the very nature of <\/p>\n

46
\n00:03:29,400 –> 00:03:32,960
\nour own lives, we are compelled
\nto be interested. <\/p>\n

47
\n00:03:33,800 –> 00:03:36,840
\nLife.
\nLife, after all, is a varied <\/p>\n

48
\n00:03:36,880 –> 00:03:39,920
\ntrial for the temptations
\nwithin, and there are <\/p>\n

49
\n00:03:39,920 –> 00:03:43,360
\ntemptations without.
\nThat are days of victory and <\/p>\n

50
\n00:03:43,360 –> 00:03:48,280
\ntheir days of defeat.
\nMen are not born Saints in the <\/p>\n

51
\n00:03:48,600 –> 00:03:54,680
\ngenetic sense, and they struggle
\nfor Saints, mortifying their <\/p>\n

52
\n00:03:54,680 –> 00:03:57,840
\nmembers and fighting the good
\nfight of faith. <\/p>\n

53
\n00:03:58,520 –> 00:04:03,120
\nSometimes they fall back,
\nsometimes they only just hold <\/p>\n

54
\n00:04:03,120 –> 00:04:06,200
\ntheir ground.
\nSometimes they push forward. <\/p>\n

55
\n00:04:08,280 –> 00:04:13,080
\nDisciples know about weights.
\nThey know about hindrances. <\/p>\n

56
\n00:04:14,960 –> 00:04:19,640
\nJust occasionally they live
\nabove the snow line, but mostly <\/p>\n

57
\n00:04:19,640 –> 00:04:26,600
\nthey live in the valley, and
\ntheir experiences are, as I say,<\/p>\n

58
\n00:04:26,600 –> 00:04:32,800
\nvaried.
\nWinning New Hope out of failure,<\/p>\n

59
\n00:04:33,960 –> 00:04:37,240
\ngaining strength out of the
\nrealization of their weakness, <\/p>\n

60
\n00:04:38,320 –> 00:04:42,920
\nresting victory out of defeat.
\nSometimes men are greatest, <\/p>\n

61
\n00:04:42,920 –> 00:04:50,120
\nsometimes in the hour of defeat.
\nNow the account of that <\/p>\n

62
\n00:04:50,120 –> 00:04:55,760
\nZacchaeus, therefore, is
\ninteresting for people such as I<\/p>\n

63
\n00:04:55,760 –> 00:05:00,720
\nhave described, and that’s why
\nwe’ve included Zacchaeus in the <\/p>\n

64
\n00:05:00,720 –> 00:05:07,040
\nlist, A poor rich man.
\nThe first thing we need to <\/p>\n

65
\n00:05:07,040 –> 00:05:10,520
\nnotice, then, is a sentence in
\nthe 19th chapter of Luke. <\/p>\n

66
\n00:05:13,960 –> 00:05:20,520
\nIt’s in verse 10, Luke 19, verse
\n10 for the Son of man is come to<\/p>\n

67
\n00:05:20,520 –> 00:05:23,200
\nseek and to say that which was
\nlost. <\/p>\n

68
\n00:05:25,640 –> 00:05:30,960
\nNow you could say that the world
\nis lost, but in this case it <\/p>\n

69
\n00:05:30,960 –> 00:05:39,840
\nseems that the references to a
\nspecial class of people, people <\/p>\n

70
\n00:05:39,840 –> 00:05:42,320
\nwho are lost in a particular
\nsense. <\/p>\n

71
\n00:05:43,280 –> 00:05:47,160
\nWe are slight sleep are lost
\nsometimes, but is straying from <\/p>\n

72
\n00:05:47,160 –> 00:05:50,080
\nthe fold and being scattered in
\nthe wilderness. <\/p>\n

73
\n00:05:51,080 –> 00:05:54,160
\nNow why do I say that?
\nA particular cast of people? <\/p>\n

74
\n00:05:55,000 –> 00:05:59,160
\nWell, because of the context in
\nwhich the words were spoken, and<\/p>\n

75
\n00:05:59,160 –> 00:06:05,040
\nin particular that little
\nconjunction which introduces the<\/p>\n

76
\n00:06:05,040 –> 00:06:08,360
\nwords that we’ve just recalled.
\nThe Son of Man is come, so you <\/p>\n

77
\n00:06:08,360 –> 00:06:13,120
\ncan say that which is lost now.
\nNotice the little conjunction <\/p>\n

78
\n00:06:13,120 –> 00:06:19,080
\nthat introduces that sentence.
\nIt says for for the son of man <\/p>\n

79
\n00:06:19,080 –> 00:06:21,840
\nhas come to seek and to say that
\nwhich was lost. <\/p>\n

80
\n00:06:22,280 –> 00:06:28,360
\nThe word for is used as a means
\nof introducing an explanation of<\/p>\n

81
\n00:06:28,720 –> 00:06:34,320
\na proof of the things which have
\njust gone before now. <\/p>\n

82
\n00:06:34,320 –> 00:06:38,200
\nRemember what had gone before,
\nThat is before verse 10. <\/p>\n

83
\n00:06:39,640 –> 00:06:43,960
\nThe narrative which tells us of
\na man who was lost in a peculiar<\/p>\n

84
\n00:06:43,960 –> 00:06:49,000
\nsense, and the recovery of that
\nman from a life of worldliness. <\/p>\n

85
\n00:06:49,000 –> 00:06:55,800
\nAnd I said to a life of God,
\nthis shows us what redemption <\/p>\n

86
\n00:06:55,800 –> 00:06:59,200
\ncan sometimes mean to certain
\npeople. <\/p>\n

87
\n00:06:59,600 –> 00:07:05,560
\nBecause Jesus said salvation has
\nthis day come to this house and <\/p>\n

88
\n00:07:05,560 –> 00:07:07,720
\nplease God.
\nThat may be true of every house.<\/p>\n

89
\n00:07:08,200 –> 00:07:11,640
\nWhere the Saint Sergeant and
\nwhere they assemble. <\/p>\n

90
\n00:07:12,800 –> 00:07:17,160
\nBut observe then that salvation
\ncomes to some men in unusual <\/p>\n

91
\n00:07:17,160 –> 00:07:22,640
\nways because they are lost in a
\nspecial sense. <\/p>\n

92
\n00:07:23,480 –> 00:07:28,080
\nIf I could just illustrate what
\nI mean by being lost in a <\/p>\n

93
\n00:07:28,080 –> 00:07:36,320
\nspecial sense, some men are lost
\nbecause of their own passion, as<\/p>\n

94
\n00:07:36,320 –> 00:07:42,520
\nBalaam was by his.
\nLove of gold, as Saul was by his<\/p>\n

95
\n00:07:42,800 –> 00:07:50,040
\npride, or as Heyman was by his
\nenvy, or as Judas was by his <\/p>\n

96
\n00:07:50,040 –> 00:07:54,920
\nsecret dishonesty.
\nThis means that some men are <\/p>\n

97
\n00:07:54,920 –> 00:07:59,440
\nlost because of subjective
\nforces within themselves, lost <\/p>\n

98
\n00:07:59,440 –> 00:08:03,480
\nbecause of the nature of their
\nown character. <\/p>\n

99
\n00:08:04,960 –> 00:08:08,960
\nThat is to say, lost because of
\ninternal causes. <\/p>\n

100
\n00:08:11,400 –> 00:08:16,320
\nSome men are like that, but it’s
\nnot always the case. <\/p>\n

101
\n00:08:17,360 –> 00:08:21,960
\nSome men are lost because of
\noutward circumstances which, <\/p>\n

102
\n00:08:21,960 –> 00:08:27,920
\nhumanly speaking, make escape
\nimpossible, mastered and <\/p>\n

103
\n00:08:27,920 –> 00:08:32,240
\ncorrupted by forces external to
\nthemselves, and which somehow <\/p>\n

104
\n00:08:32,240 –> 00:08:36,600
\ncannot be removed or evaded.
\nNow you see, the man we read <\/p>\n

105
\n00:08:36,600 –> 00:08:42,880
\nabout in Luke 19 today was in
\nthis category, Zacchaeus. <\/p>\n

106
\n00:08:45,160 –> 00:08:48,840
\nZacchaeus was a man who was lost
\nbecause of external forces from <\/p>\n

107
\n00:08:48,840 –> 00:08:51,080
\nwhich, humanly speaking, there
\nwas no escape. <\/p>\n

108
\n00:08:52,760 –> 00:08:59,880
\nThat is to say, Zacchaeus was a
\npublican and more the chief of <\/p>\n

109
\n00:08:59,880 –> 00:09:04,400
\nthe publicans.
\nAnd you see, a publican’s <\/p>\n

110
\n00:09:05,040 –> 00:09:11,080
\nprofession exposed him to
\ntemptation and to the forces of <\/p>\n

111
\n00:09:11,080 –> 00:09:17,000
\nevil and to corruption in three
\nways. <\/p>\n

112
\n00:09:19,000 –> 00:09:21,560
\nI’m going to ask you to think
\nwith me of those three ways in <\/p>\n

113
\n00:09:21,560 –> 00:09:29,680
\nwhich Zacchaeus was exposed to
\nthe forces of damnation, one in <\/p>\n

114
\n00:09:29,680 –> 00:09:33,720
\nthe way of opportunity.
\nYou see, the public was a <\/p>\n

115
\n00:09:33,720 –> 00:09:36,920
\ngatherer of Roman taxes from the
\nJews, as you know. <\/p>\n

116
\n00:09:38,080 –> 00:09:41,520
\nBut not in the way in which our
\nEngland revenue officials <\/p>\n

117
\n00:09:41,520 –> 00:09:43,680
\ncollect taxes today.
\nNot in that way. <\/p>\n

118
\n00:09:45,280 –> 00:09:49,520
\nThe publicans paid the Roman
\ngovernment a rent for the <\/p>\n

119
\n00:09:49,520 –> 00:09:51,440
\nprivilege of collecting the
\ntaxes. <\/p>\n

120
\n00:09:51,920 –> 00:09:58,000
\nThey paid the Roman government a
\nlump sum, and then they <\/p>\n

121
\n00:09:58,000 –> 00:10:02,160
\nthemselves, as it were,
\ncollected the taxes. <\/p>\n

122
\n00:10:03,640 –> 00:10:07,440
\nFor themselves they paid a rent
\nfor the privilege of collecting <\/p>\n

123
\n00:10:07,440 –> 00:10:11,360
\nthe taxes, and and they bought
\nthrough that rent the right to <\/p>\n

124
\n00:10:11,360 –> 00:10:16,360
\ntake for themselves whatever
\ntaxes they could wring and rest <\/p>\n

125
\n00:10:16,680 –> 00:10:22,360
\nfrom the poor taxpayer.
\nThere was consequently A <\/p>\n

126
\n00:10:22,360 –> 00:10:26,160
\ntemptation to overcharge and to
\noppress. <\/p>\n

127
\n00:10:27,920 –> 00:10:32,560
\nBlackmail was sometimes used to
\nextort tax from the victim of <\/p>\n

128
\n00:10:32,560 –> 00:10:37,960
\nthis vicious system, and in
\nconsequence the very nature of <\/p>\n

129
\n00:10:37,960 –> 00:10:43,600
\nthe work made Republicans to be
\nhard men and dishonest, and men <\/p>\n

130
\n00:10:43,600 –> 00:10:48,640
\ncorrupted and men degraded.
\nThey were the very nature of <\/p>\n

131
\n00:10:48,640 –> 00:10:53,040
\ntheir work.
\nThe avarice of it made them to <\/p>\n

132
\n00:10:53,040 –> 00:10:56,960
\nbe men without feeling, without
\nsympathy, and without honour. <\/p>\n

133
\n00:10:57,960 –> 00:11:05,200
\nSo that in that way, first of
\nall the publican was exposed to <\/p>\n

134
\n00:11:05,200 –> 00:11:13,120
\nthe forces of corruption, and
\nthen secondly, another aspect of<\/p>\n

135
\n00:11:13,120 –> 00:11:19,920
\ntheir temptation was to live
\nsatisfied with the low morality <\/p>\n

136
\n00:11:19,920 –> 00:11:23,400
\nwhich was common amongst
\npublicans. <\/p>\n

137
\n00:11:24,480 –> 00:11:27,400
\nIn a sense, I suppose, every
\nprofession has its conventional <\/p>\n

138
\n00:11:27,400 –> 00:11:30,480
\nstandard of what is right and
\nwhat is wrong. <\/p>\n

139
\n00:11:33,160 –> 00:11:35,480
\nWe know this, I expect from
\ntheir own experience. <\/p>\n

140
\n00:11:35,480 –> 00:11:40,560
\nLet me give you an example to
\nthe kind of truth which is often<\/p>\n

141
\n00:11:40,720 –> 00:11:43,600
\nthey must be safe, mustn’t say
\noften, perhaps, but the kind of <\/p>\n

142
\n00:11:43,600 –> 00:11:48,920
\ntruth which is sometimes
\nrecognized amongst lawyers seems<\/p>\n

143
\n00:11:49,000 –> 00:11:59,080
\nto be to plain men falsehood.
\nOr in the armed forces, That <\/p>\n

144
\n00:11:59,080 –> 00:12:08,400
\nwhich is reckoned as reasonable
\nto us seems sometimes to be <\/p>\n

145
\n00:12:08,400 –> 00:12:14,680
\nunfair and twisty.
\nOr business. <\/p>\n

146
\n00:12:15,600 –> 00:12:20,720
\nBusiness has its special kind of
\nhonesty, if that’s the right <\/p>\n

147
\n00:12:20,720 –> 00:12:28,560
\nword.
\nWhich to plain men seems to be <\/p>\n

148
\n00:12:28,720 –> 00:12:34,400
\nfraud.
\nNow, by these examples I mean <\/p>\n

149
\n00:12:36,680 –> 00:12:42,120
\nthere is a kind of conventional
\nstandard of that which is right <\/p>\n

150
\n00:12:42,120 –> 00:12:44,720
\nand wrong.
\nAnd in all these cases, <\/p>\n

151
\n00:12:44,720 –> 00:12:47,680
\ntherefore, the temptation is to
\nbe content with the standard of <\/p>\n

152
\n00:12:47,680 –> 00:12:50,600
\none’s own profession or or
\nsociety. <\/p>\n

153
\n00:12:51,520 –> 00:12:55,920
\nIndeed, that may be the
\ndifference between a worldly man<\/p>\n

154
\n00:12:55,920 –> 00:12:59,480
\nand a man of God.
\nAnd a worldly man accepts the <\/p>\n

155
\n00:12:59,480 –> 00:13:03,480
\nstandards of his own age and
\nlives below them, or certainly <\/p>\n

156
\n00:13:03,480 –> 00:13:09,080
\nno higher than, whereas a man of
\nGod lives above the standards of<\/p>\n

157
\n00:13:09,080 –> 00:13:11,840
\nhis own age.
\nBut in the case of these <\/p>\n

158
\n00:13:11,840 –> 00:13:17,440
\npublicans you see in the way of
\ngoodness, well, very little <\/p>\n

159
\n00:13:17,440 –> 00:13:22,040
\nwould count as a great deal.
\nThat perhaps, which would be <\/p>\n

160
\n00:13:22,200 –> 00:13:27,760
\nutterly shameful to a fallacy,
\nwould be reckoned as strict <\/p>\n

161
\n00:13:27,760 –> 00:13:33,080
\nmorality amongst the publicans.
\nSo that was the 2nd way, the <\/p>\n

162
\n00:13:33,080 –> 00:13:37,600
\ntemptation to live satisfied
\nwith the low morality which was <\/p>\n

163
\n00:13:37,600 –> 00:13:42,680
\ncommon amongst the publicans,
\nand then the 3rd way in which <\/p>\n

164
\n00:13:42,960 –> 00:13:47,280
\nthey were exposed to corruption
\nand temptation. <\/p>\n

165
\n00:13:49,160 –> 00:13:55,520
\nThey made no profession of
\ngoodness, and therefore they had<\/p>\n

166
\n00:13:55,520 –> 00:13:59,840
\nno character to support.
\nSee, when a man has a reputation<\/p>\n

167
\n00:13:59,840 –> 00:14:05,760
\nto live up to, it is a spur to
\nkeep him up to scratch. <\/p>\n

168
\n00:14:07,120 –> 00:14:09,960
\nIndeed, it’s the only thing that
\nsometimes keeps people on the <\/p>\n

169
\n00:14:09,960 –> 00:14:14,320
\nright way.
\nTheir reputation, if they’ve got<\/p>\n

170
\n00:14:14,320 –> 00:14:17,600
\na reputation they’re so anxious
\nto. <\/p>\n

171
\n00:14:18,560 –> 00:14:20,440
\nLive up to it that it keeps them
\nstraight. <\/p>\n

172
\n00:14:20,480 –> 00:14:23,480
\nBut when a man has no
\nreputation, when he has no <\/p>\n

173
\n00:14:23,480 –> 00:14:28,000
\ncharacter to support, gradually
\nhe becomes degraded. <\/p>\n

174
\n00:14:29,040 –> 00:14:31,040
\nI mean, his fellows regard him
\nas bad. <\/p>\n

175
\n00:14:31,760 –> 00:14:38,280
\nThey say he is bad, and so bad
\nhe becomes in a way. <\/p>\n

176
\n00:14:38,280 –> 00:14:41,960
\nTo stigmatize a man could very
\nwell be to ruin him. <\/p>\n

177
\n00:14:43,400 –> 00:14:46,640
\nTo take away a man’s character
\nis often to take away the one <\/p>\n

178
\n00:14:46,640 –> 00:14:50,200
\nthing that.
\nThat keeps him good. <\/p>\n

179
\n00:14:51,840 –> 00:14:58,560
\nWhen a man has lost his self
\nrespect, when he’s no respect <\/p>\n

180
\n00:14:58,560 –> 00:15:03,120
\nfor himself, even sin becomes
\nmuch easier. <\/p>\n

181
\n00:15:04,240 –> 00:15:07,040
\nA man who you can see this.
\nA man who is near the end of his<\/p>\n

182
\n00:15:07,040 –> 00:15:09,640
\ntether financially, for example.
\nThink of that. <\/p>\n

183
\n00:15:10,200 –> 00:15:13,840
\nA man who’s near the end of his
\ntether financially and knows it.<\/p>\n

184
\n00:15:14,360 –> 00:15:18,080
\nYou will discover that he will
\nindulge at the last in some <\/p>\n

185
\n00:15:18,080 –> 00:15:22,920
\nextra, extra, extra extravagance
\nin the spirit. <\/p>\n

186
\n00:15:22,920 –> 00:15:25,800
\nBut it doesn’t matter.
\nNo, the great bankruptcy is <\/p>\n

187
\n00:15:25,800 –> 00:15:32,280
\nhere.
\nIt doesn’t matter if a man is or<\/p>\n

188
\n00:15:32,280 –> 00:15:35,280
\nSeal feels himself to be
\nhopelessly bad. <\/p>\n

189
\n00:15:35,680 –> 00:15:38,200
\nHe will plunge more deeply into
\ndark sin. <\/p>\n

190
\n00:15:38,320 –> 00:15:42,040
\nThis is human nature.
\nYou can test it. <\/p>\n

191
\n00:15:42,040 –> 00:15:45,560
\nLet anybody.
\nAnd you might not be able to <\/p>\n

192
\n00:15:45,560 –> 00:15:48,400
\nenter into this experience, I
\nrealize that. <\/p>\n

193
\n00:15:48,960 –> 00:15:52,800
\nBut let let any man out of a
\nnumber of transgressions, <\/p>\n

194
\n00:15:52,800 –> 00:15:57,040
\ncompare the 1st and the last,
\nand and this will be shown to be<\/p>\n

195
\n00:15:57,040 –> 00:16:00,560
\ntrue with the first, with the
\nfirst transgression of a <\/p>\n

196
\n00:16:00,560 –> 00:16:02,280
\nparticular failure, shall we
\nsay. <\/p>\n

197
\n00:16:03,960 –> 00:16:07,520
\nThere is a an utter should that
\nit could happen. <\/p>\n

198
\n00:16:07,520 –> 00:16:11,840
\nThere’s a feeling of horror.
\nThere is a violent struggle, a <\/p>\n

199
\n00:16:11,840 –> 00:16:15,240
\nfeeling of impossibility.
\nThat’s the first. <\/p>\n

200
\n00:16:16,720 –> 00:16:20,560
\nWith the second, there is a a
\nfeeling of impossibility. <\/p>\n

201
\n00:16:21,680 –> 00:16:27,200
\nThere is a a feeling of
\nrevulsion, but it’s not so <\/p>\n

202
\n00:16:27,200 –> 00:16:32,480
\nstrong as the first.
\nWith the next, the feelings are <\/p>\n

203
\n00:16:32,480 –> 00:16:39,280
\nthere, but less strong.
\nWith the next, they are milder, <\/p>\n

204
\n00:16:39,640 –> 00:16:47,080
\nmuch milder.
\nWith the last, the job is done <\/p>\n

205
\n00:16:47,560 –> 00:16:52,680
\nalmost unconsciously, without
\nconscience, without remorse, <\/p>\n

206
\n00:16:52,680 –> 00:16:57,560
\nwithout turning a hair.
\nThat’s the measurement. <\/p>\n

207
\n00:16:59,040 –> 00:17:03,360
\nIt’s a picture of a man who has
\nlost self respect, a man with no<\/p>\n

208
\n00:17:03,360 –> 00:17:06,400
\ncharacter at last to believe in,
\nnor to support. <\/p>\n

209
\n00:17:06,800 –> 00:17:16,079
\nIn short, a publican.
\nWell, that’s an assessment of <\/p>\n

210
\n00:17:17,920 –> 00:17:21,720
\nthis man’s life.
\nThese were the forces which <\/p>\n

211
\n00:17:22,319 –> 00:17:27,839
\ncompassed him about, that made
\nhim to be lost by circumstances <\/p>\n

212
\n00:17:27,839 –> 00:17:30,640
\nwhich humanly possible, provided
\nno escape. <\/p>\n

213
\n00:17:32,160 –> 00:17:38,520
\nAnd the passage in Luke 19 is
\ntelling us that Christ. <\/p>\n

214
\n00:17:39,240 –> 00:17:45,480
\nCame to save such as this, the
\nSon of Man has come to seek and <\/p>\n

215
\n00:17:45,480 –> 00:17:50,240
\nto say that which was lost in
\nthis peculiar sense to deliver <\/p>\n

216
\n00:17:50,240 –> 00:17:52,760
\nthem from this present evil
\nworld. <\/p>\n

217
\n00:17:53,000 –> 00:17:56,280
\nAnd the man we see Christ
\ndelivering is Zacchaeus. <\/p>\n

218
\n00:17:57,360 –> 00:18:00,520
\nNow let’s notice how the
\ndeliverance was accomplished <\/p>\n

219
\n00:18:02,240 –> 00:18:06,840
\nwhen Jesus came to Jericho.
\nHe came as a Rabbi, that is, as <\/p>\n

220
\n00:18:06,840 –> 00:18:13,320
\na teacher.
\nAs a man of religion without <\/p>\n

221
\n00:18:13,320 –> 00:18:15,960
\nthem knowing it, the Redeemer
\ncame to Jedica. <\/p>\n

222
\n00:18:17,600 –> 00:18:20,600
\nNow it could well be that
\nZacchaeus has heard had heard <\/p>\n

223
\n00:18:20,600 –> 00:18:23,920
\nabout this rabbi.
\nIt could well be that he heard <\/p>\n

224
\n00:18:23,920 –> 00:18:27,960
\nthat this one was able to shed
\npeace upon restless spirits. <\/p>\n

225
\n00:18:28,280 –> 00:18:31,120
\nHe was able to revive weakened
\nconsciences. <\/p>\n

226
\n00:18:31,480 –> 00:18:36,240
\nHe was able to enlighten and and
\nenforce. <\/p>\n

227
\n00:18:37,560 –> 00:18:42,960
\nStifled wheels.
\nBut there was one hindrance. <\/p>\n

228
\n00:18:43,640 –> 00:18:50,560
\nThere was one difficult
\nZacchaeus was a little man, as <\/p>\n

229
\n00:18:50,560 –> 00:18:52,200
\nhe is.
\nThe Bible says he was. <\/p>\n

230
\n00:18:52,200 –> 00:18:56,880
\nHe was small of stature, and a
\ngreat a great crowd surrounded <\/p>\n

231
\n00:18:56,880 –> 00:19:00,680
\nthe rabbi.
\nTherefore it says, he ran and <\/p>\n

232
\n00:19:00,680 –> 00:19:05,760
\nclimbed into a Sycamore tree.
\nNow we ought to be thinking <\/p>\n

233
\n00:19:05,760 –> 00:19:08,560
\nthat.
\nCarefully about this because I <\/p>\n

234
\n00:19:08,560 –> 00:19:11,160
\ndo not think it was an act of
\nmere curiosity. <\/p>\n

235
\n00:19:12,080 –> 00:19:15,680
\nThat is to say, climbing the
\ntree was an act of faith. <\/p>\n

236
\n00:19:15,680 –> 00:19:20,680
\nIt was an act of religion.
\nThis was man’s part in the great<\/p>\n

237
\n00:19:21,640 –> 00:19:25,040
\nsalvation.
\nYou can see that Zacchaeus was <\/p>\n

238
\n00:19:25,040 –> 00:19:30,360
\nin earnest.
\nHe was prepared to take steps to<\/p>\n

239
\n00:19:30,360 –> 00:19:33,720
\novercome the difficulties which
\nseemed to prevent him from <\/p>\n

240
\n00:19:33,720 –> 00:19:37,440
\nseeing the Redeemer.
\nHe was in earnest. <\/p>\n

241
\n00:19:39,520 –> 00:19:42,520
\nHe had a peculiar difficulty
\nbeing short of stature. <\/p>\n

242
\n00:19:43,360 –> 00:19:46,520
\nHe invented a peculiar means of
\ngetting over it. <\/p>\n

243
\n00:19:46,680 –> 00:19:51,360
\nHe climbed a tree.
\nNow that was his part. <\/p>\n

244
\n00:19:54,040 –> 00:19:59,560
\nLet’s notice God’s part.
\nGod’s part is expressed in these<\/p>\n

245
\n00:19:59,560 –> 00:20:00,640
\nwords.
\nZacchaeus. <\/p>\n

246
\n00:20:01,160 –> 00:20:05,360
\nMake haste and come down.
\nFor today I must abide at thy <\/p>\n

247
\n00:20:05,360 –> 00:20:07,960
\nhouse.
\nIt’s interesting in a way. <\/p>\n

248
\n00:20:07,960 –> 00:20:13,480
\nThat man’s part was climbing up
\nthe tree. <\/p>\n

249
\n00:20:14,520 –> 00:20:17,240
\nGod’s part was getting Zacchaeus
\nto come down. <\/p>\n

250
\n00:20:19,320 –> 00:20:24,040
\nBut notice two things in God’s
\npart, invitation and sympathy. <\/p>\n

251
\n00:20:25,760 –> 00:20:29,280
\nYou might think, as you read
\nthose verses that Zacchaeus was <\/p>\n

252
\n00:20:29,280 –> 00:20:33,080
\nseeking Jesus.
\nHe is running, he is looking, he<\/p>\n

253
\n00:20:33,080 –> 00:20:34,960
\nis running, he is climbing up
\nthe tree. <\/p>\n

254
\n00:20:35,120 –> 00:20:37,360
\nYou might think that he was
\nseeking Jesus. <\/p>\n

255
\n00:20:38,720 –> 00:20:42,360
\nBut surely it’s more true to say
\nthat Jesus was seeking him, <\/p>\n

256
\n00:20:44,040 –> 00:20:47,040
\nbecause for what other reason
\nthat Jesus come to Jericho, but <\/p>\n

257
\n00:20:47,040 –> 00:20:49,080
\nto seek and to say that which
\nwas lost? <\/p>\n

258
\n00:20:50,000 –> 00:20:53,600
\nYou see, for long years perhaps
\nthis man had lived in Jericho, <\/p>\n

259
\n00:20:53,680 –> 00:20:58,960
\nthis man, Zacchaeus, and in a
\ndifficult situation and in a bad<\/p>\n

260
\n00:20:58,960 –> 00:21:03,120
\nprofession, having only perhaps
\na dim consciousness of God and <\/p>\n

261
\n00:21:03,120 –> 00:21:09,080
\nhis service and his purpose.
\nAnd then one day the Redeemer is<\/p>\n

262
\n00:21:09,080 –> 00:21:13,880
\nborn into the world, comes to
\nNazareth and to the synagogue, <\/p>\n

263
\n00:21:13,880 –> 00:21:18,640
\nand then appears in Judea, and
\nthen eventually comes to Jericho<\/p>\n

264
\n00:21:19,400 –> 00:21:26,120
\nZacchaeus’s town, and passes
\ndown Zacchaeus’s street, and <\/p>\n

265
\n00:21:26,120 –> 00:21:31,520
\nright by Zacchaeus’s house, and
\nwrite up to Zacchaeus himself. <\/p>\n

266
\n00:21:33,160 –> 00:21:36,240
\nNow I put it to you, What is
\nthat in God’s name? <\/p>\n

267
\n00:21:36,240 –> 00:21:40,960
\nWhat is that?
\nBut seeking the father seeketh <\/p>\n

268
\n00:21:40,960 –> 00:21:46,680
\nsuch to worship, and one word
\nwas an invitation, one word, <\/p>\n

269
\n00:21:48,080 –> 00:21:51,920
\nZacchaeus, That was the word
\nZacchaeus. <\/p>\n

270
\n00:21:53,400 –> 00:21:56,280
\nThe Son of Man has come to seek
\nhim, to say that which is last. <\/p>\n

271
\n00:21:56,520 –> 00:22:01,120
\nZacchaeus.
\nBehold, I stand at the door and <\/p>\n

272
\n00:22:01,120 –> 00:22:02,920
\nknock.
\nIf any man hear my voice and <\/p>\n

273
\n00:22:02,920 –> 00:22:05,640
\nopen the door, I will come into
\nhim and shop with him and he <\/p>\n

274
\n00:22:05,640 –> 00:22:08,320
\nwith me.
\nSelf invitation. <\/p>\n

275
\n00:22:10,840 –> 00:22:15,680
\nThat’s what we mean by grace in
\nthe matter of our salvation. <\/p>\n

276
\n00:22:15,680 –> 00:22:19,360
\nGod is first.
\nIn the matter of our redemption <\/p>\n

277
\n00:22:19,360 –> 00:22:25,600
\nHe has taken the initiative and
\nhe comes to men self invited, <\/p>\n

278
\n00:22:25,600 –> 00:22:28,480
\nand names them by name, and
\ngives them a sense of personal <\/p>\n

279
\n00:22:28,480 –> 00:22:30,920
\nrecognition.
\nAnd the blessing is on their <\/p>\n

280
\n00:22:30,920 –> 00:22:37,840
\nhouse Sacky.
\nI wonder how long it was, how <\/p>\n

281
\n00:22:37,840 –> 00:22:42,480
\nmany years it was that anybody
\nhad ever said Zacchaeus in that <\/p>\n

282
\n00:22:42,480 –> 00:22:48,720
\ntone.
\nZacchaeus, this day is <\/p>\n

283
\n00:22:48,720 –> 00:22:51,000
\nsalvation.
\nCome to this house for as much <\/p>\n

284
\n00:22:51,000 –> 00:22:57,120
\nas he also is a son of Abraham.
\nNow they did you notice the <\/p>\n

285
\n00:22:57,600 –> 00:23:01,400
\npersonal pronoun they?
\nWell, you know who they are, <\/p>\n

286
\n00:23:01,720 –> 00:23:03,560
\ndon’t you?
\nThey? <\/p>\n

287
\n00:23:04,560 –> 00:23:07,840
\nThey said that Jesus had gone in
\nto Sup with a man who was a <\/p>\n

288
\n00:23:07,840 –> 00:23:10,880
\nSinner.
\nThey were indignant. <\/p>\n

289
\n00:23:11,320 –> 00:23:14,960
\nThey were protesting.
\nThey were shocked. <\/p>\n

290
\n00:23:15,320 –> 00:23:20,360
\nThey were outraged.
\nThey thought that they knew <\/p>\n

291
\n00:23:20,360 –> 00:23:25,600
\nZacchaeus very well indeed.
\nThey weighed him up, they’d <\/p>\n

292
\n00:23:25,600 –> 00:23:31,120
\ncategorized him, they’ve named
\nhim, they defamed him and they <\/p>\n

293
\n00:23:31,120 –> 00:23:39,200
\ndispensed with him.
\nBecause if you will use your <\/p>\n

294
\n00:23:39,200 –> 00:23:45,640
\nimagination, think of Zachary as
\nwalking along the High Street in<\/p>\n

295
\n00:23:45,640 –> 00:23:53,560
\nJericho, and what happened was
\nthat when they went by, they <\/p>\n

296
\n00:23:53,560 –> 00:23:58,200
\nwould lift up their skirts less.
\nThey should be contaminated or <\/p>\n

297
\n00:23:58,200 –> 00:24:03,360
\nstep aside, or if that wasn’t
\npossible, crossover the street <\/p>\n

298
\n00:24:03,360 –> 00:24:07,200
\nonto the other side.
\nThat’s what they did. <\/p>\n

299
\n00:24:09,880 –> 00:24:17,800
\nHe was despised and rejected the
\nSackies, and they knew him well.<\/p>\n

300
\n00:24:18,600 –> 00:24:21,960
\nThey said about the rabbi, he
\nhas gone in to Sup with a man <\/p>\n

301
\n00:24:21,960 –> 00:24:25,720
\nwho is a Sinner.
\nBut you see, here’s the mystery.<\/p>\n

302
\n00:24:26,040 –> 00:24:32,560
\nJesus knew him better than they
\ndid, said Jesus of him. <\/p>\n

303
\n00:24:32,720 –> 00:24:38,400
\nHe also is a son of Abraham,
\nwhich was, which was something <\/p>\n

304
\n00:24:38,400 –> 00:24:40,400
\nthat he was not able to say
\nabout them. <\/p>\n

305
\n00:24:41,960 –> 00:24:45,640
\nYe are of your children.
\nYe are of your father, the <\/p>\n

306
\n00:24:45,640 –> 00:24:52,040
\ndevil.
\nNow this is grace. <\/p>\n

307
\n00:24:53,760 –> 00:24:57,360
\nNotice the grace of Jesus, the
\nsympathy of Jesus. <\/p>\n

308
\n00:24:57,720 –> 00:25:01,320
\nLet’s notice what happened as we
\nread the verses. <\/p>\n

309
\n00:25:01,320 –> 00:25:05,440
\nWe could see Jesus didn’t
\nconduct condole with Zacchaeus <\/p>\n

310
\n00:25:06,000 –> 00:25:10,360
\nabout his difficulties.
\nHe didn’t talk to him about the <\/p>\n

311
\n00:25:10,360 –> 00:25:14,240
\nstate of his soul.
\nHe didn’t preach to him about <\/p>\n

312
\n00:25:14,240 –> 00:25:17,320
\nhis sins.
\nThey didn’t force his way into <\/p>\n

313
\n00:25:17,320 –> 00:25:18,760
\nthe house and give him a
\nlecture. <\/p>\n

314
\n00:25:20,920 –> 00:25:23,080
\nNow I’ve got to pause for a
\nmoment because you’re going to <\/p>\n

315
\n00:25:23,080 –> 00:25:26,280
\nsay Dennis Skillet said at the
\nWet Midwest Bible School that <\/p>\n

316
\n00:25:26,280 –> 00:25:35,240
\nlectures are no good.
\nAnd I’m not saying that I know <\/p>\n

317
\n00:25:35,240 –> 00:25:39,120
\nthat it’s important to condole
\nwith people about their <\/p>\n

318
\n00:25:39,120 –> 00:25:41,880
\ndifficulties.
\nI know that although it’s <\/p>\n

319
\n00:25:41,880 –> 00:25:44,960
\nimportant to thought speak to
\nthem sometimes about the state <\/p>\n

320
\n00:25:44,960 –> 00:25:48,840
\nof their soul, and I know that
\nwe ought to be preaching about <\/p>\n

321
\n00:25:48,840 –> 00:25:52,680
\nsinfulness, and I know well
\nenough that lectures are very <\/p>\n

322
\n00:25:52,680 –> 00:25:56,200
\nimportant.
\nI know that I’m only saying in <\/p>\n

323
\n00:25:56,200 –> 00:26:00,920
\nthis case.
\nThis was not the method the <\/p>\n

324
\n00:26:00,920 –> 00:26:05,760
\nrabbi said to Zacchaeus, I must
\nabide at thy. <\/p>\n

325
\n00:26:07,480 –> 00:26:11,240
\nIn other words, he identified
\nhimself with a rejected man. <\/p>\n

326
\n00:26:12,480 –> 00:26:16,200
\nHe identified himself with a man
\nwho had lost his self respect. <\/p>\n

327
\n00:26:16,920 –> 00:26:20,360
\nHe identified himself with
\nJacchaeus the publican, with <\/p>\n

328
\n00:26:20,360 –> 00:26:23,320
\nZacchaeus the Sinner.
\nWhy? <\/p>\n

329
\n00:26:26,360 –> 00:26:31,760
\nWell, he may be Zacchaeus the
\npublican and Zacchaeus the <\/p>\n

330
\n00:26:31,760 –> 00:26:38,120
\nSinner, but he is a man.
\nSay what you will he is a man. <\/p>\n

331
\n00:26:39,160 –> 00:26:43,480
\nPerhaps he feels the cut of
\nharsh words as other men do. <\/p>\n

332
\n00:26:45,240 –> 00:26:48,480
\nPerhaps he has a sense of human
\nhonour, as other men have. <\/p>\n

333
\n00:26:50,480 –> 00:26:52,680
\nPerhaps he longs with a kind
\nword. <\/p>\n

334
\n00:26:52,680 –> 00:26:58,120
\nSometimes, as all of us do.
\nPerhaps he feels the shame of <\/p>\n

335
\n00:26:58,120 –> 00:27:08,160
\ndisgrace as well as we Well,
\nperhaps he’s lost now. <\/p>\n

336
\n00:27:08,160 –> 00:27:10,280
\nThe Son of Man is brother to the
\nlost. <\/p>\n

337
\n00:27:10,280 –> 00:27:15,720
\nThat’s what the sentence means.
\nSalvation came that day to the <\/p>\n

338
\n00:27:15,720 –> 00:27:22,160
\nHouse of poor Zacchaeus.
\nDid the gospel come to that <\/p>\n

339
\n00:27:22,160 –> 00:27:29,160
\nhouse that day as well?
\nWell, I think it did on this <\/p>\n

340
\n00:27:29,160 –> 00:27:31,880
\noccasion.
\nOf course not in the form in <\/p>\n

341
\n00:27:31,880 –> 00:27:35,960
\nwhich it’s come to most of us,
\nand certainly to myself. <\/p>\n

342
\n00:27:36,400 –> 00:27:41,040
\nNot in the form of strong
\ntheology and doctrine and dogma.<\/p>\n

343
\n00:27:43,600 –> 00:27:45,600
\nNot on this occasion, not at
\nfirst. <\/p>\n

344
\n00:27:46,120 –> 00:27:50,160
\nIt came at first.
\nIn its essence the very centre <\/p>\n

345
\n00:27:50,160 –> 00:27:54,800
\nof the gospel came to Zacchaeus,
\nThat is the personal love of God<\/p>\n

346
\n00:27:55,000 –> 00:27:59,200
\nmanifested for this man in the
\nface of Jesus Christ. <\/p>\n

347
\n00:28:00,040 –> 00:28:03,120
\nAnd you see, so great was the
\npower of it, that it caused him <\/p>\n

348
\n00:28:03,120 –> 00:28:06,320
\nto open the floodgates of his
\nown heart and his own soul. <\/p>\n

349
\n00:28:07,920 –> 00:28:11,880
\nThat is to say, he was touched,
\nthis man, to tell him the tale <\/p>\n

350
\n00:28:11,880 –> 00:28:15,320
\nof his secret life.
\nHe said, Behold, Lord, half of <\/p>\n

351
\n00:28:15,320 –> 00:28:18,320
\nmy goods I give to the poor, and
\nif I’ve robbed any man, I <\/p>\n

352
\n00:28:18,320 –> 00:28:22,240
\nrestore him full, full.
\nNow here is something to <\/p>\n

353
\n00:28:22,240 –> 00:28:25,320
\nmeditate upon.
\nBrother and her sisters was <\/p>\n

354
\n00:28:25,320 –> 00:28:29,840
\nZacchaeus, in those words,
\nrevealing that he was not as <\/p>\n

355
\n00:28:29,840 –> 00:28:34,400
\nblack as he had been painted.
\nTouched by the sympathy of the <\/p>\n

356
\n00:28:34,400 –> 00:28:38,920
\nRedeemer, was he constrained to
\ntell out the secret of his life.<\/p>\n

357
\n00:28:39,600 –> 00:28:44,000
\nBut while he was being slandered
\nand despised and scorned, there <\/p>\n

358
\n00:28:44,000 –> 00:28:47,680
\nwere acts of secret benevolence
\nin his life which he’d never <\/p>\n

359
\n00:28:47,680 –> 00:28:51,480
\nparaded, and through which he’d
\nnever sought to be vindicated, <\/p>\n

360
\n00:28:53,920 –> 00:28:56,440
\nand, being touched by the
\nsympathy of the Lord, found <\/p>\n

361
\n00:28:56,440 –> 00:29:00,920
\nhimself no longer an outcast.
\nYou see the tense of the words <\/p>\n

362
\n00:29:00,920 –> 00:29:07,320
\nin that passage, the tense, the
\npresent tense suggest that that <\/p>\n

363
\n00:29:07,320 –> 00:29:12,600
\nis what Zacchaeus meant.
\nIn the minds of some Bible <\/p>\n

364
\n00:29:12,600 –> 00:29:15,960
\nstudents, that is.
\nSome Bible students think that’s<\/p>\n

365
\n00:29:15,960 –> 00:29:21,040
\nwhat he meant.
\nNow I must tell you that for my <\/p>\n

366
\n00:29:21,040 –> 00:29:26,800
\npart I am in trying to the view
\nthat Zacchaeus was not telling <\/p>\n

367
\n00:29:26,800 –> 00:29:31,600
\nout what his life had been like
\nhitherto, but what it was going <\/p>\n

368
\n00:29:31,600 –> 00:29:37,920
\nto be like hereafter.
\nHe was confessing A reformation,<\/p>\n

369
\n00:29:38,920 –> 00:29:45,400
\nHe was revealing a conversion,
\nHe was to be a changed man. <\/p>\n

370
\n00:29:47,680 –> 00:29:51,720
\nSo that really the tense, for
\nthe very nature of the case is <\/p>\n

371
\n00:29:51,720 –> 00:29:54,480
\nfuture.
\nBehold, Lord, half of my goods I<\/p>\n

372
\n00:29:54,480 –> 00:29:58,200
\nwill give to the poor, and if I
\nhave in the pasture of any man, <\/p>\n

373
\n00:29:58,400 –> 00:30:02,840
\nI will now restore him.
\nFor for Zacchaeus was the man <\/p>\n

374
\n00:30:02,840 –> 00:30:08,440
\nwho was lost, and it wouldn’t
\nhave been true to have called <\/p>\n

375
\n00:30:08,440 –> 00:30:12,240
\nhim lost, if secretly he was one
\nof the best men in Jacob. <\/p>\n

376
\n00:30:15,720 –> 00:30:18,720
\nHe was a man not only who was
\nlost, but who had lost his self <\/p>\n

377
\n00:30:18,720 –> 00:30:21,200
\nrespect.
\nAs I said, a man despised A <\/p>\n

378
\n00:30:21,200 –> 00:30:26,560
\nrejected man by his fellow
\ncitizen, a man who was rich, as <\/p>\n

379
\n00:30:26,560 –> 00:30:33,120
\nit says, but really desperately
\npoor, without friends, without <\/p>\n

380
\n00:30:33,120 –> 00:30:43,120
\nlove, without hope.
\nAnd then, on a certain day, on a<\/p>\n

381
\n00:30:43,120 –> 00:30:47,200
\ncertain day in the calendar of
\nGod, the Redeemer, whose high <\/p>\n

382
\n00:30:47,200 –> 00:30:50,600
\npurpose is to seek and to say
\nthat which is lust, came to <\/p>\n

383
\n00:30:50,600 –> 00:30:57,040
\nJericho, sought him, found him,
\nnamed him Zacchaeus, and saved <\/p>\n

384
\n00:30:57,040 –> 00:31:00,280
\nhim the process of personal
\nrecognition. <\/p>\n

385
\n00:31:00,920 –> 00:31:04,920
\nThe rabbi identified himself
\nwith a despised publican. <\/p>\n

386
\n00:31:05,120 –> 00:31:10,480
\nIt was the divinest sympathy of
\nthe divinest man, the fellowship<\/p>\n

387
\n00:31:10,480 –> 00:31:15,680
\nof the Son of God.
\nNow it could well be that <\/p>\n

388
\n00:31:15,680 –> 00:31:19,240
\nZacchaeus had spoken to God from
\nthe loneliness of that Sycamore <\/p>\n

389
\n00:31:19,240 –> 00:31:23,000
\ntree should never know.
\nPerhaps he spoke to God, heart <\/p>\n

390
\n00:31:23,000 –> 00:31:27,440
\nto heart, and pulse to pulse,
\nand the son of God had sensed <\/p>\n

391
\n00:31:27,440 –> 00:31:31,040
\nit, knew it, and treated him
\nlike a son of Abraham. <\/p>\n

392
\n00:31:31,040 –> 00:31:35,680
\nAnd so the God of Abraham
\npronounced upon that lonely man <\/p>\n

393
\n00:31:35,680 –> 00:31:39,160
\nthe benediction of grace, and it
\nfell from the lips of the man <\/p>\n

394
\n00:31:39,160 –> 00:31:41,360
\nwho once said before Abraham
\nWatts. <\/p>\n

395
\n00:31:41,360 –> 00:31:48,520
\nOh yeah, well, that’s that’s the
\nstory of Zacchaeus as it appears<\/p>\n

396
\n00:31:48,520 –> 00:31:53,320
\nto me.
\nThe thing to ponder now is on <\/p>\n

397
\n00:31:53,320 –> 00:32:00,040
\nthis day, so long afterwards,
\nhow shall we mark it and measure<\/p>\n

398
\n00:32:00,040 –> 00:32:02,200
\nit?
\nRemember at the beginning I said<\/p>\n

399
\n00:32:02,200 –> 00:32:07,320
\nwe are concerned with this story
\nbecause it reveals a method of <\/p>\n

400
\n00:32:07,520 –> 00:32:10,680
\ntriumph over hindrances.
\nThat’s why it’s interesting. <\/p>\n

401
\n00:32:11,840 –> 00:32:15,560
\nThere is a man who triumphed
\nover his hindrances, the things <\/p>\n

402
\n00:32:15,560 –> 00:32:21,120
\nwhich were setting He triumphed
\nover them, mastering the forces <\/p>\n

403
\n00:32:21,120 –> 00:32:25,640
\nwhich we call weights, which
\nhold us back, which impede our <\/p>\n

404
\n00:32:25,640 –> 00:32:28,800
\nprogress.
\nNow what does it teach us, this <\/p>\n

405
\n00:32:29,040 –> 00:32:32,040
\nnarrative of Jericho about
\nmastering hindrances? <\/p>\n

406
\n00:32:32,960 –> 00:32:36,080
\nWell, this surely, brother
\nsisters, that in the process <\/p>\n

407
\n00:32:36,080 –> 00:32:40,920
\nthere is God’s part and there is
\nman’s part, and both are <\/p>\n

408
\n00:32:40,920 –> 00:32:44,760
\nessential.
\nWhat I mean is, the divine Grace<\/p>\n

409
\n00:32:44,760 –> 00:32:50,000
\ncannot dethrone that which we
\ninsist on not repudiating. <\/p>\n

410
\n00:32:50,680 –> 00:32:54,960
\nThe Divine Mercy cannot master
\nthat which we insist on nursing <\/p>\n

411
\n00:32:54,960 –> 00:32:59,480
\nourselves.
\nSo man’s part is your part and <\/p>\n

412
\n00:32:59,480 –> 00:33:03,680
\nmy part.
\nNow it may not be identical your<\/p>\n

413
\n00:33:03,680 –> 00:33:08,360
\npart, but in principle it will
\nbe the same. <\/p>\n

414
\n00:33:08,360 –> 00:33:12,040
\nI mean, no man ever tried
\nexactly the path of his brother.<\/p>\n

415
\n00:33:12,240 –> 00:33:17,520
\nEvery life is a new life, every
\nday is a new day, every case is <\/p>\n

416
\n00:33:17,520 –> 00:33:21,600
\na new case.
\nBut making allowance for that <\/p>\n

417
\n00:33:22,040 –> 00:33:27,200
\nour part, it seems to me, is a
\ndefinite act of commitment, to <\/p>\n

418
\n00:33:27,200 –> 00:33:30,800
\ndetach ourselves in some way
\nfrom the forces which are <\/p>\n

419
\n00:33:30,800 –> 00:33:34,600
\nhindrings facing the forces
\nwhich are hindering us. <\/p>\n

420
\n00:33:34,800 –> 00:33:39,680
\nWe have got to make an effort to
\ndetach ourselves to some extent <\/p>\n

421
\n00:33:39,800 –> 00:33:43,320
\nfrom those forces.
\nI know it may not come all at <\/p>\n

422
\n00:33:43,320 –> 00:33:46,920
\nonce, but we’ve got to commit
\nourselves to an act of <\/p>\n

423
\n00:33:46,920 –> 00:33:50,960
\ndetachment, a clear act of our
\nwill. <\/p>\n

424
\n00:33:50,960 –> 00:33:55,040
\nNow I know it’s not easy.
\nI know when you’ve lingered in <\/p>\n

425
\n00:33:55,040 –> 00:33:58,200
\nthe valley, the light on the
\nhills gets dim. <\/p>\n

426
\n00:33:58,200 –> 00:34:07,120
\nI know it may mean going home 2
\nmiles further round in order to <\/p>\n

427
\n00:34:07,120 –> 00:34:08,960
\navoid the thing which is
\ntempting you. <\/p>\n

428
\n00:34:12,440 –> 00:34:16,600
\nPerhaps after all, you’ll just
\nhave to tell the truth that <\/p>\n

429
\n00:34:16,600 –> 00:34:21,480
\nyou’ve been hindering so long.
\nYou better come out and tell the<\/p>\n

430
\n00:34:21,480 –> 00:34:24,400
\ntruth and take the consequences
\nand be done with the <\/p>\n

431
\n00:34:24,400 –> 00:34:26,600
\nassociation.
\nFinish it. <\/p>\n

432
\n00:34:29,199 –> 00:34:32,520
\nPerhaps after all, you will have
\nto refuse the claimant cry of <\/p>\n

433
\n00:34:32,520 –> 00:34:36,880
\nthe fresh, because if you refuse
\nit once, then the next time it <\/p>\n

434
\n00:34:36,880 –> 00:34:43,159
\nis less claimant.
\nBut there is no escape from this<\/p>\n

435
\n00:34:43,159 –> 00:34:47,239
\nact of detachment.
\nThe fight is in the economy of <\/p>\n

436
\n00:34:47,239 –> 00:34:50,719
\nyour salvation and my salvage
\nwho? <\/p>\n

437
\n00:34:50,920 –> 00:34:54,199
\nWhat does hinder you?
\nBut you should not obey the <\/p>\n

438
\n00:34:54,199 –> 00:34:59,960
\ntruth, said the apostle.
\nWe, you and I, we have got to do<\/p>\n

439
\n00:34:59,960 –> 00:35:03,720
\nit sooner or later, and later is
\nbad. <\/p>\n

440
\n00:35:05,920 –> 00:35:08,080
\nSo here is an argument to help
\nus. <\/p>\n

441
\n00:35:09,120 –> 00:35:14,680
\nYou see, the awful thing about
\nhindrances is this, that to go <\/p>\n

442
\n00:35:14,680 –> 00:35:19,840
\non keeping them and to go on
\nnursing and to go on fostering <\/p>\n

443
\n00:35:19,840 –> 00:35:27,160
\nthem is in the end to defame
\nChrist on the highways and in <\/p>\n

444
\n00:35:27,160 –> 00:35:30,680
\nthe city.
\nAnd everywhere we go we name His<\/p>\n

445
\n00:35:30,680 –> 00:35:32,400
\nname.
\nWe are called after His <\/p>\n

446
\n00:35:32,400 –> 00:35:34,920
\nbrethren.
\nWe we own his allegiance. <\/p>\n

447
\n00:35:35,240 –> 00:35:41,240
\nAnd yet other men, seeing our
\nunloveliness, noticing our two <\/p>\n

448
\n00:35:41,240 –> 00:35:47,080
\nfacedness, measuring our
\nemptiness, will think badly of <\/p>\n

449
\n00:35:47,080 –> 00:35:53,360
\nthe one we profess to follow.
\nThey will esteem his gospel of <\/p>\n

450
\n00:35:53,360 –> 00:35:56,040
\nno value because we have
\ndevalued it. <\/p>\n

451
\n00:35:57,120 –> 00:36:00,880
\nThat is the awfulness of
\npersistent refusal to face <\/p>\n

452
\n00:36:00,880 –> 00:36:06,200
\nhindrances.
\nSo whatever our individual <\/p>\n

453
\n00:36:06,200 –> 00:36:11,000
\nproblem is, the one problem we
\nmust all face and master is this<\/p>\n

454
\n00:36:11,520 –> 00:36:19,600
\nproblem of procrastination.
\nThere is in the Hebrew letter in<\/p>\n

455
\n00:36:19,600 –> 00:36:24,280
\nchapter three one word which you
\nwill remember well. <\/p>\n

456
\n00:36:26,240 –> 00:36:29,080
\nOr it’s about verse 12.
\nAs I remember it, chapter <\/p>\n

457
\n00:36:29,080 –> 00:36:33,840
\nHebrews say about verse 12, and
\nthere’s one word in the sentence<\/p>\n

458
\n00:36:33,840 –> 00:36:38,640
\nthere which is dignified with a
\ncapital letter in the middle of <\/p>\n

459
\n00:36:38,640 –> 00:36:42,760
\na sentence, dramatically
\nspeaking, it’s an unusual thing <\/p>\n

460
\n00:36:43,240 –> 00:36:46,480
\nbecause the word itself does not
\ndeserve a capital letter. <\/p>\n

461
\n00:36:46,720 –> 00:36:49,840
\nAnd yet the Hebrew man has given
\nit a capital letter, and it’s <\/p>\n

462
\n00:36:49,840 –> 00:36:52,560
\nthe word today.
\nToday, if you will hear his <\/p>\n

463
\n00:36:52,560 –> 00:36:59,080
\nvoice harden not your hearts.
\nToday is a word warning us <\/p>\n

464
\n00:36:59,080 –> 00:37:02,120
\nsolemnly of the possibility of
\nperil. <\/p>\n

465
\n00:37:02,320 –> 00:37:05,800
\nBut also it’s the good news of
\nimmediate possibility, of good. <\/p>\n

466
\n00:37:07,840 –> 00:37:10,960
\nIf we put it off any longer, we
\nmay lose the sense of urgency. <\/p>\n

467
\n00:37:10,960 –> 00:37:14,040
\nAnd if we lose the sense of
\nurgency, we may lose the <\/p>\n

468
\n00:37:14,040 –> 00:37:17,880
\nresolution.
\nToo often, I think it’s been <\/p>\n

469
\n00:37:18,600 –> 00:37:22,000
\nlike this.
\nWe’ve said to ourselves, the <\/p>\n

470
\n00:37:22,000 –> 00:37:24,960
\nthing must be done.
\nYes, it shall be done. <\/p>\n

471
\n00:37:27,840 –> 00:37:31,440
\nAnd it’s not done.
\nThat’s the trouble. <\/p>\n

472
\n00:37:32,560 –> 00:37:38,760
\nWe’re always going to do it.
\nThat’s my experience, and we <\/p>\n

473
\n00:37:38,760 –> 00:37:42,480
\ndon’t.
\nDid you hear that story about <\/p>\n

474
\n00:37:42,480 –> 00:37:47,000
\nthe philosopher who was
\ninstructing his students one <\/p>\n

475
\n00:37:47,000 –> 00:37:49,960
\nday?
\nAnd he said to them, my sons, <\/p>\n

476
\n00:37:50,280 –> 00:37:54,760
\nthe real point of our philosophy
\nis that we shall be ready for <\/p>\n

477
\n00:37:54,760 –> 00:37:58,160
\ndeath when it comes.
\nAnd one of the students said, O <\/p>\n

478
\n00:37:58,160 –> 00:38:00,720
\nmaster, thou has spoken wisely
\nand truly. <\/p>\n

479
\n00:38:01,120 –> 00:38:03,840
\nI intend to be ready for death
\nwhen it comes. <\/p>\n

480
\n00:38:04,680 –> 00:38:08,360
\nAnd the master was very pleased.
\nAnd he said, well done, my son. <\/p>\n

481
\n00:38:08,360 –> 00:38:10,560
\nAnd when do you intend to start
\npreparing? <\/p>\n

482
\n00:38:10,560 –> 00:38:14,160
\nAnd he said, well, about 12
\nmonths before I die. <\/p>\n

483
\n00:38:16,720 –> 00:38:20,920
\nIt makes us laugh.
\nYes, it makes us laugh. <\/p>\n

484
\n00:38:21,040 –> 00:38:24,760
\nAnd you know, too many of us are
\nliving on that philosophy. <\/p>\n

485
\n00:38:27,520 –> 00:38:30,920
\nWe’re going to do it.
\nThere’s always time. <\/p>\n

486
\n00:38:31,120 –> 00:38:34,800
\nWe’ve measured it, and the truth
\nis we don’t have that sort of <\/p>\n

487
\n00:38:34,800 –> 00:38:41,000
\ncalendar.
\nI believe that more people miss <\/p>\n

488
\n00:38:41,000 –> 00:38:44,760
\nthe highest and descent of the
\nlowest through this matter of <\/p>\n

489
\n00:38:44,760 –> 00:38:47,480
\npostponement of the one thing
\nthat ought to be done. <\/p>\n

490
\n00:38:47,800 –> 00:38:52,920
\nAnd for any other corps,
\nZacchaeus was short of stature, <\/p>\n

491
\n00:38:53,720 –> 00:38:56,640
\nbut he was not short of
\nresolution. <\/p>\n

492
\n00:38:57,520 –> 00:39:00,960
\nHe ran to the trees.
\nIt says Every word in the Bible <\/p>\n

493
\n00:39:00,960 –> 00:39:03,160
\nis important.
\nHe ran to the tree. <\/p>\n

494
\n00:39:03,160 –> 00:39:05,960
\nThat was his eagerness.
\nHe had a sense of urgency. <\/p>\n

495
\n00:39:07,480 –> 00:39:09,640
\nThat’s why he dined with the
\nRedeemer that day. <\/p>\n

496
\n00:39:09,680 –> 00:39:16,760
\nAnd doubt this will dine again.
\nNow burn the sisters. <\/p>\n

497
\n00:39:16,760 –> 00:39:21,160
\nIf you’ve read your Bible
\ncarefully and reverently, if you<\/p>\n

498
\n00:39:21,160 –> 00:39:24,880
\nprayed humbly and sincerely, if
\nyou’ve listened to your <\/p>\n

499
\n00:39:24,880 –> 00:39:30,240
\nenlivened conscience openly and
\nattentively, then you will not <\/p>\n

500
\n00:39:30,240 –> 00:39:33,160
\nneed any speaker to tell you the
\none thing you have to do, <\/p>\n

501
\n00:39:33,400 –> 00:39:35,800
\nbecause it’s not his business
\nand he wouldn’t know anyway. <\/p>\n

502
\n00:39:36,160 –> 00:39:40,040
\nYou know, if you’ve done those
\nthings that are just related, <\/p>\n

503
\n00:39:40,200 –> 00:39:43,520
\nyou know that Christ has put His
\nfinger upon the thing which you <\/p>\n

504
\n00:39:43,520 –> 00:39:47,520
\nhave got to do.
\nIt may be the thing that must be<\/p>\n

505
\n00:39:47,520 –> 00:39:49,640
\nabandoned.
\nIt may be the new duty which has<\/p>\n

506
\n00:39:49,640 –> 00:39:52,520
\ngot to be faced, or the new
\nattitude which has to be <\/p>\n

507
\n00:39:52,520 –> 00:39:55,560
\nassumed, or the restitution that
\nmust be made. <\/p>\n

508
\n00:39:55,560 –> 00:40:00,920
\nYou will know, And now the word
\nwhich He speaks to you and to me<\/p>\n

509
\n00:40:00,920 –> 00:40:02,840
\nin the light of the realisation
\nis this. <\/p>\n

510
\n00:40:02,960 –> 00:40:08,320
\nToday, today, if you will hear
\nHis voice, pardon not your <\/p>\n

511
\n00:40:08,320 –> 00:40:12,800
\nheart.
\nNow that is your part and my <\/p>\n

512
\n00:40:12,800 –> 00:40:15,920
\npart in the process of
\novercoming hindrances. <\/p>\n

513
\n00:40:18,160 –> 00:40:20,400
\nLet’s think finally of God’s
\npart. <\/p>\n

514
\n00:40:21,800 –> 00:40:25,000
\nGod’s part is discovered in the
\nsentence from the lips of the <\/p>\n

515
\n00:40:25,000 –> 00:40:29,040
\nking today.
\nI must abide at thy house. <\/p>\n

516
\n00:40:30,600 –> 00:40:33,240
\nHe is the same yesterday, today
\nand forever. <\/p>\n

517
\n00:40:34,880 –> 00:40:37,400
\nHe was susceptible then in
\nJericho. <\/p>\n

518
\n00:40:38,000 –> 00:40:41,520
\nHe is susceptible today in
\nMidwest. <\/p>\n

519
\n00:40:42,320 –> 00:40:45,720
\nIf that’s not true, then we have
\nbeen grossly deceived and LED <\/p>\n

520
\n00:40:45,720 –> 00:40:49,440
\nastray.
\nSo let’s be sure there is <\/p>\n

521
\n00:40:49,440 –> 00:40:52,480
\nnothing in our house that makes
\nhis present impasse, his <\/p>\n

522
\n00:40:52,480 –> 00:40:56,120
\npresence, impossible.
\nAnd then we can depend upon the <\/p>\n

523
\n00:40:56,120 –> 00:41:00,600
\npromise.
\nIt means in practice that in <\/p>\n

524
\n00:41:00,600 –> 00:41:03,360
\nyour act of resolution you will
\nbe encouraged. <\/p>\n

525
\n00:41:03,760 –> 00:41:07,320
\nYou will be strengthened.
\nYou will be fortified by His <\/p>\n

526
\n00:41:07,320 –> 00:41:12,320
\nword, by commerce, with heaven
\nin prayer, by the fellowship of <\/p>\n

527
\n00:41:12,320 –> 00:41:14,720
\nthe Saints in this place and
\neverywhere else. <\/p>\n

528
\n00:41:16,360 –> 00:41:19,160
\nAnd if that’s not true, then the
\nBible is false. <\/p>\n

529
\n00:41:21,200 –> 00:41:25,360
\nIt says that if we yield to
\nChrist’s words, we can translate<\/p>\n

530
\n00:41:25,360 –> 00:41:30,120
\nour resolution into victory.
\nFaith creates power. <\/p>\n

531
\n00:41:30,120 –> 00:41:34,160
\nThat’s what it says.
\nIt’s doubt and procrastination <\/p>\n

532
\n00:41:34,200 –> 00:41:37,000
\nthat make for weakness and
\ncramps their energy. <\/p>\n

533
\n00:41:37,840 –> 00:41:41,000
\nThis is the victory which
\novercometh the world, the <\/p>\n

534
\n00:41:41,000 –> 00:41:47,160
\nhindrances, our faith.
\nYou know, in the Philippian <\/p>\n

535
\n00:41:47,160 –> 00:41:51,400
\nletter the great Apostle Paul
\nsaid something with superlative <\/p>\n

536
\n00:41:51,400 –> 00:41:54,360
\nconfidence, which you’ve already
\nremembered this week. <\/p>\n

537
\n00:41:54,360 –> 00:41:57,840
\nI know I can do all things
\nthrough Christ which <\/p>\n

538
\n00:41:57,840 –> 00:42:02,800
\nstrengtheneth me.
\nNow surely that’s he wouldn’t <\/p>\n

539
\n00:42:02,800 –> 00:42:06,920
\ndeceive us, would he?
\nNot this man, he said. <\/p>\n

540
\n00:42:06,920 –> 00:42:09,600
\nI can do all things through
\nChrist which strengthens me. <\/p>\n

541
\n00:42:10,920 –> 00:42:16,760
\nHe wouldn’t deceive us again.
\nNow unto him who is able to <\/p>\n

542
\n00:42:16,760 –> 00:42:21,880
\nguard you from stumbling, would
\nsuch a good man lead his <\/p>\n

543
\n00:42:21,880 –> 00:42:27,320
\ncomrades astray?
\nBut again, work out your own <\/p>\n

544
\n00:42:27,320 –> 00:42:29,640
\nsalvation, for it is God that
\nworketh in you. <\/p>\n

545
\n00:42:29,920 –> 00:42:33,640
\nWould you expect you don’t?
\nIsn’t this? <\/p>\n

546
\n00:42:34,520 –> 00:42:38,560
\nIsn’t this the truth?
\nIsn’t it telling us something <\/p>\n

547
\n00:42:38,560 –> 00:42:41,160
\nvital?
\nThat is, telling us that the man<\/p>\n

548
\n00:42:41,160 –> 00:42:46,080
\nor woman who truly progresses is
\nthe man or woman who is truly <\/p>\n

549
\n00:42:46,080 –> 00:42:49,800
\nlinked with God.
\nAcknowledge him in all thy ways,<\/p>\n

550
\n00:42:49,800 –> 00:42:54,520
\nand he shall direct thy paths.
\nAnd when he directs, it must be <\/p>\n

551
\n00:42:54,520 –> 00:42:56,200
\nfor our good and for our
\nvictory. <\/p>\n

552
\n00:42:57,800 –> 00:43:00,120
\nIt’s in the path of progress.
\nAlways, Of course. <\/p>\n

553
\n00:43:00,360 –> 00:43:04,080
\nNot always in the way we would
\nhave expected, nor perhaps in <\/p>\n

554
\n00:43:04,080 –> 00:43:08,000
\nthe way we would have wanted.
\nMany a disciple has lived to <\/p>\n

555
\n00:43:08,000 –> 00:43:11,040
\nthank God that he didn’t grant
\ntheir most urgent appeals. <\/p>\n

556
\n00:43:11,600 –> 00:43:13,760
\nThey’ve lived to see that had he
\ndone so, it would have been a <\/p>\n

557
\n00:43:13,760 –> 00:43:18,800
\ndisaster.
\nAn act of love was that which <\/p>\n

558
\n00:43:18,800 –> 00:43:24,320
\nprovoked the answer.
\nNo, he refused their most urgent<\/p>\n

559
\n00:43:24,320 –> 00:43:29,760
\nappeals for Love’s sake.
\nHe is so careful about your <\/p>\n

560
\n00:43:29,760 –> 00:43:34,120
\nprogress that he will make no
\ntruce with anything that can <\/p>\n

561
\n00:43:34,120 –> 00:43:37,280
\nhinder and harm those upon whom
\nhis love is set. <\/p>\n

562
\n00:43:39,000 –> 00:43:41,840
\nOur God, it says, is a consuming
\nfire. <\/p>\n

563
\n00:43:43,560 –> 00:43:46,240
\nNow that might seem to be quite
\nout of harmony with what I’ve <\/p>\n

564
\n00:43:46,240 –> 00:43:50,360
\nbeen saying about his tender
\ncare and compassion, but it <\/p>\n

565
\n00:43:50,360 –> 00:43:54,480
\nisn’t.
\nHe is a consuming fire for the <\/p>\n

566
\n00:43:54,480 –> 00:43:58,760
\ndestruction of that which halts
\nand hinders and hurts the <\/p>\n

567
\n00:43:58,760 –> 00:44:02,640
\nprogress of his servants.
\nIf they will yield themselves to<\/p>\n

568
\n00:44:02,640 –> 00:44:06,680
\nhim, he will restore the years
\nthat the Cankerwormeth Eaton. <\/p>\n

569
\n00:44:08,280 –> 00:44:12,160
\nHis care is constant.
\nHe care for you. <\/p>\n

570
\n00:44:14,720 –> 00:44:19,000
\nEither that’s true or this is
\nfalse. <\/p>\n

571
\n00:44:22,480 –> 00:44:30,160
\nNot the Prince of poets.
\nYes, the Prince of Poets once <\/p>\n

572
\n00:44:30,160 –> 00:44:36,120
\nsaid, love is not love, which
\nalters when it alteration fine, <\/p>\n

573
\n00:44:38,360 –> 00:44:46,840
\nand his love never alters.
\nHis love does not falter when we<\/p>\n

574
\n00:44:46,840 –> 00:44:51,080
\nfail.
\nIt may be that the Voice is <\/p>\n

575
\n00:44:51,080 –> 00:44:57,000
\nsaying to somebody in this house
\ntoday, today I must abide at thy<\/p>\n

576
\n00:44:57,000 –> 00:45:03,240
\nhouse, and that self invitation
\na sense of personal recognition,<\/p>\n

577
\n00:45:03,240 –> 00:45:11,680
\nZacchaeus, or your name upon the
\nsoul who is willing to respond <\/p>\n

578
\n00:45:12,200 –> 00:45:17,560
\nNow upon search, upon search,
\nwherever they are, in whatever <\/p>\n

579
\n00:45:17,560 –> 00:45:20,720
\ncondition they may be.
\nIf they respond, he will <\/p>\n

580
\n00:45:20,720 –> 00:45:24,560
\npronounce his benediction.
\nAnd so, for our souls sake, <\/p>\n

581
\n00:45:24,560 –> 00:45:28,280
\nbrothers and sisters, let us
\neach one now this day avow <\/p>\n

582
\n00:45:28,280 –> 00:45:34,120
\nourselves to be his.
\nMore and more listen to the <\/p>\n

583
\n00:45:34,120 –> 00:45:36,960
\nvoice which speaks to us the
\nthing we must next do. <\/p>\n

584
\n00:45:36,960 –> 00:45:40,160
\nWe shall know.
\nWe shall know without any doubt <\/p>\n

585
\n00:45:40,160 –> 00:45:44,760
\nwhat it is.
\nLet’s listen carefully, and <\/p>\n

586
\n00:45:44,760 –> 00:45:49,440
\nknowing it, let us be true, and
\nlet us do it, consenting without<\/p>\n

587
\n00:45:49,440 –> 00:45:57,240
\ndemur without argument.
\nThis one thing I do, said the <\/p>\n

588
\n00:45:57,240 –> 00:46:02,280
\nman.
\nI forgot This one thing I do, <\/p>\n

589
\n00:46:02,840 –> 00:46:08,480
\nforgetting the things which are
\nbehind I press forward toward <\/p>\n

590
\n00:46:08,480 –> 00:46:10,760
\nthe mark of the high calling of
\nGod in Christ. <\/p>\n

591
\n00:46:13,120 –> 00:46:20,280
\nMay God grant to us this day to
\nfeel in our deepest heart that <\/p>\n

592
\n00:46:20,280 –> 00:46:36,880
\nthat is true.
\nThank you for listening to the <\/p>\n

593
\n00:46:36,880 –> 00:46:38,480
\ngood Christadelphian Talks
\nPodcast. <\/p>\n

594
\n00:46:39,280 –> 00:46:41,720
\nWe hope this talk helped you in
\nyour walk and brightened your <\/p>\n

595
\n00:46:41,720 –> 00:46:44,080
\nday.
\nIf you would like to hear more, <\/p>\n

596
\n00:46:44,080 –> 00:46:45,840
\nplease subscribe for new
\nepisodes. <\/p>\n

597
\n00:46:46,240 –> 00:46:49,480
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\nplatforms and also on YouTube. <\/p>\n

598
\n00:46:50,600 –> 00:46:53,080
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\ntalk, please share it with <\/p>\n

599
\n00:46:53,080 –> 00:46:55,000
\nsomeone else who you think might
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600
\n00:46:55,920 –> 00:46:58,600
\nFor show notes on the talk you
\njust listened to, visit <\/p>\n

601
\n00:46:58,600 –> 00:47:02,480
\nourwebsite@goodchristadelphiantalks.com
\nor check out the Show Notes <\/p>\n

602
\n00:47:02,480 –> 00:47:06,200
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603
\n00:47:06,200 –> 00:47:09,240
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604
\n00:47:09,240 –> 00:47:12,200
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\nAdelphian talks, or leave a <\/p>\n

605
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\ncomment on our YouTube channel
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606
\n00:47:14,960 –> 00:47:16,680
\nwell.
\nIf you enjoy listening to the <\/p>\n

607
\n00:47:16,680 –> 00:47:19,280
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608
\n00:47:19,560 –> 00:47:22,760
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\nYou can send a suggestion using <\/p>\n

609
\n00:47:22,760 –> 00:47:25,920
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610
\n00:47:25,920 –> 00:47:28,600
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\nThank you for listening. <\/p>\n

611
\n00:47:28,880 –> 00:47:30,800
\nGod bless and talk to you next
\nweek.<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

This week we are listening to the 5th class in a series by Dennis Gillet that…<\/p>\n","protected":false},"author":1,"featured_media":413,"menu_order":0,"comment_status":"open","ping_status":"closed","template":"","meta":{"_monsterinsights_skip_tracking":false,"episode_type":"","audio_file":"https:\/\/anchor.fm\/s\/6d15708\/podcast\/play\/77853017\/https%3A%2F%2Fd3ctxlq1ktw2nl.cloudfront.net%2Fproduction%2F2023-9-28%2F353150352-44100-2-e9a672da5b94e.mp3","podmotor_file_id":"","podmotor_episode_id":"","cover_image":"","cover_image_id":"","duration":"00:47:42","filesize":"32.76M","filesize_raw":"","date_recorded":"","explicit":"","block":""},"tags":[26],"series":[25],"class_list":["post-1017","podcast","type-podcast","status-publish","has-post-thumbnail","hentry","tag-season-6","series-gct"],"aioseo_notices":[],"aioseo_head":"\n\t\t\n\t\n\t\n\t\n\t\n\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t