Class 1 from this series was used in GCT Episode 265.<\/p>\n
2
\n00:00:05,200 –> 00:00:11,440
\nThis is the 5th class on Apostle
\nTheir Acts and Their Words by <\/p>\n
3
\n00:00:11,440 –> 00:00:16,320
\nBrother Alfred North.
\nSo far, very little has been <\/p>\n
4
\n00:00:16,320 –> 00:00:19,560
\nsaid about Paul’s letters, or
\nany other letters except for the<\/p>\n
5
\n00:00:19,560 –> 00:00:22,600
\noccasional quotation here and
\nthere, and perhaps the odd hint <\/p>\n
6
\n00:00:22,600 –> 00:00:24,280
\nas to when the letter might have
\nbeen written. <\/p>\n
7
\n00:00:25,760 –> 00:00:28,440
\nYou might like to have, though,
\njust for reference, some <\/p>\n
8
\n00:00:28,440 –> 00:00:32,200
\nindication of where the various
\nepistles of Paul do fit in to <\/p>\n
9
\n00:00:32,200 –> 00:00:36,400
\nthe various phases of his life.
\nThis, with one slight <\/p>\n
10
\n00:00:36,400 –> 00:00:39,440
\nuncertainty, which I’ll mention
\nin a moment, is what I take to <\/p>\n
11
\n00:00:39,440 –> 00:00:46,200
\nbe that list First, somewhere
\nabout the close of the first <\/p>\n
12
\n00:00:46,200 –> 00:00:51,560
\nmissionary journey, or perhaps
\nthe beginning of the second, the<\/p>\n
13
\n00:00:51,560 –> 00:00:58,200
\nletter to the Galatians.
\nSecond during the second <\/p>\n
14
\n00:00:58,200 –> 00:01:02,840
\nmissionary journey itself, the
\n1st and 2nd letters to the <\/p>\n
15
\n00:01:02,840 –> 00:01:09,280
\nThessalonians.
\nThird during the third <\/p>\n
16
\n00:01:09,280 –> 00:01:14,560
\nmissionary journey, First
\nCorinthians, Second Corinthians <\/p>\n
17
\n00:01:15,520 –> 00:01:21,480
\nand Romans. 4th.
\nDuring the imprisonments of <\/p>\n
18
\n00:01:21,480 –> 00:01:25,240
\nPaul, possibly all of them in
\nRome, but just possibly one of <\/p>\n
19
\n00:01:25,240 –> 00:01:27,200
\nthem a little earlier, say in
\nCaesarea. <\/p>\n
20
\n00:01:28,160 –> 00:01:34,760
\nPhilippians, Ephesians,
\nColossians, and Philemon. <\/p>\n
21
\n00:01:37,880 –> 00:01:42,240
\nAnd 5th those letters written
\nafter the Roman imprisonment, <\/p>\n
22
\n00:01:42,240 –> 00:01:45,680
\nand up to and including the
\nsecond imprisonment, at the end <\/p>\n
23
\n00:01:45,680 –> 00:01:49,720
\nof which Paul would seem to have
\nbeen executed first, Timothy. <\/p>\n
24
\n00:01:50,800 –> 00:01:56,960
\nTitus and Second Timothy.
\nI haven’t tried to get Hebrews <\/p>\n
25
\n00:01:56,960 –> 00:01:59,440
\ninto the list, not to give any
\ndiscussion as to the <\/p>\n
26
\n00:01:59,440 –> 00:02:01,600
\ncircumstances in which Hebrews
\noriginated. <\/p>\n
27
\n00:02:01,800 –> 00:02:04,480
\nIt is my own view, for what it
\nis worth, that Paul must have <\/p>\n
28
\n00:02:04,480 –> 00:02:06,640
\nbeen intimately associated with
\nthat letter. <\/p>\n
29
\n00:02:06,640 –> 00:02:10,240
\nAlso, whether the actual writer
\nis possibly another matter. <\/p>\n
30
\n00:02:10,880 –> 00:02:12,120
\nAnd that that would be.
\nQuite. <\/p>\n
31
\n00:02:12,120 –> 00:02:15,920
\nLate sometime, perhaps during
\nthe period of liberty between <\/p>\n
32
\n00:02:15,920 –> 00:02:17,920
\nthe 1st and 2nd Roman
\nimprisonments. <\/p>\n
33
\n00:02:21,400 –> 00:02:24,120
\nThe reason why one thinks that
\nGalatians may well have been the<\/p>\n
34
\n00:02:24,120 –> 00:02:27,160
\nfirst of the letters to be
\nwritten is that it touches so <\/p>\n
35
\n00:02:27,160 –> 00:02:31,200
\nintimately on the problems that
\nwe met at the end of Acts <\/p>\n
36
\n00:02:31,200 –> 00:02:33,960
\nChapter 14 and the beginning of
\nChapter 15, and with which the <\/p>\n
37
\n00:02:33,960 –> 00:02:35,880
\nCouncil at Jerusalem was
\nconcerned. <\/p>\n
38
\n00:02:37,400 –> 00:02:39,760
\nThe question as to whether
\nGentile converts needed to <\/p>\n
39
\n00:02:39,760 –> 00:02:43,520
\nbecome Jews before they could
\nbecome Christians, as to whether<\/p>\n
40
\n00:02:43,520 –> 00:02:46,600
\nthey did or did not need to be
\ncircumcised and to keep the law.<\/p>\n
41
\n00:02:48,280 –> 00:02:51,600
\nSince that matter was
\ndefinitively decided at the <\/p>\n
42
\n00:02:51,600 –> 00:02:54,400
\nCouncil of Jerusalem, to which
\nPaul in Galatians makes no <\/p>\n
43
\n00:02:54,400 –> 00:02:58,120
\nreference, then I think the
\nprobability is that Galatians <\/p>\n
44
\n00:02:58,120 –> 00:03:01,120
\nwould have been written a little
\nbefore that council made its <\/p>\n
45
\n00:03:01,120 –> 00:03:02,720
\ndecision.
\nSometime, perhaps while. <\/p>\n
46
\n00:03:02,720 –> 00:03:05,800
\nPaul was still in Antioch,
\nhaving come back from his first <\/p>\n
47
\n00:03:05,800 –> 00:03:08,720
\nmissionary journey, and before
\nhe and Barnabas went to <\/p>\n
48
\n00:03:08,720 –> 00:03:13,520
\nJerusalem to thrash the matter
\nout Galatians was. <\/p>\n
49
\n00:03:13,760 –> 00:03:16,560
\nDeeply concerned with that
\nprimary problem. <\/p>\n
50
\n00:03:17,120 –> 00:03:19,840
\nOr the Gentile converts to be
\nJudaized. <\/p>\n
51
\n00:03:20,880 –> 00:03:25,080
\nMust they accept the
\nblandishments, the reasonings, <\/p>\n
52
\n00:03:25,640 –> 00:03:28,800
\nwhich led them to think that
\nthey ought to become Jews? <\/p>\n
53
\n00:03:28,800 –> 00:03:33,120
\nOtherwise Christ was of no
\navail, and Paul’s answer to that<\/p>\n
54
\n00:03:33,120 –> 00:03:36,480
\nwas decisive.
\nIt was rather like the answer <\/p>\n
55
\n00:03:36,480 –> 00:03:39,360
\nthe Lord Jesus Christ had given
\nhimself anticipating this <\/p>\n
56
\n00:03:39,360 –> 00:03:42,640
\nproblem when he said you don’t
\nput a piece of new cloth into an<\/p>\n
57
\n00:03:42,640 –> 00:03:45,960
\nold garment.
\nYou don’t put new, still <\/p>\n
58
\n00:03:45,960 –> 00:03:49,680
\nbubbling wine into old, brittle
\nwineskins. <\/p>\n
59
\n00:03:50,440 –> 00:03:54,520
\nThis is a new start, and though
\nit owes much to the preparation <\/p>\n
60
\n00:03:54,520 –> 00:03:58,680
\nwhich the Old Testament gave, it
\ndoes not simply build upon the <\/p>\n
61
\n00:03:58,680 –> 00:04:02,280
\nalmost complete foundation of
\nOld Testament teaching and <\/p>\n
62
\n00:04:02,280 –> 00:04:04,480
\npractice and put, as it were, a
\nChristian. <\/p>\n
63
\n00:04:04,480 –> 00:04:05,560
\nCrown on top.
\nOf it. <\/p>\n
64
\n00:04:06,560 –> 00:04:10,600
\nIt starts a new way of life with
\na saviour granting a new <\/p>\n
65
\n00:04:10,600 –> 00:04:14,240
\nliberty.
\nAnd so far is it? <\/p>\n
66
\n00:04:14,800 –> 00:04:19,560
\nFrom being possible to accept a
\nwilling circumcision and Christ <\/p>\n
67
\n00:04:19,560 –> 00:04:22,320
\nat the same time that Paul says,
\nI tell you that if you be <\/p>\n
68
\n00:04:22,320 –> 00:04:25,000
\ncircumcised, Christ shall profit
\nyou nothing. <\/p>\n
69
\n00:04:26,320 –> 00:04:27,840
\nYou have to choose between the
\ntwo. <\/p>\n
70
\n00:04:28,840 –> 00:04:31,840
\nYou have to decide whether you
\nwant the old, in which case you <\/p>\n
71
\n00:04:31,840 –> 00:04:35,280
\nwill not get Christ, or whether
\nyou want Jesus Christ, in which <\/p>\n
72
\n00:04:35,280 –> 00:04:38,480
\ncase the old can be seen as
\nprofitable shadows leading up to<\/p>\n
73
\n00:04:38,480 –> 00:04:41,320
\nthe coming of the Christ.
\nBut you must no longer regarded <\/p>\n
74
\n00:04:41,320 –> 00:04:42,720
\nas being of the essence of the
\nmatter. <\/p>\n
75
\n00:04:44,880 –> 00:04:47,280
\nIt’s one of the many issues
\nbetween faith and works. <\/p>\n
76
\n00:04:48,640 –> 00:04:52,640
\nIf you try to save yourself by
\nwhat you do, then you’ll never <\/p>\n
77
\n00:04:52,640 –> 00:04:54,440
\nget there because you’ll always
\ndo too little. <\/p>\n
78
\n00:04:56,040 –> 00:05:00,040
\nIf you ask God to save you
\nbecause you trust, then you may <\/p>\n
79
\n00:05:00,040 –> 00:05:01,680
\nget there because of the trust
\nitself. <\/p>\n
80
\n00:05:03,640 –> 00:05:06,360
\nThe Lord Jesus once put it in
\nthe very important way when he <\/p>\n
81
\n00:05:06,360 –> 00:05:09,800
\nsaid.
\nYe then, when ye have done all <\/p>\n
82
\n00:05:09,800 –> 00:05:14,840
\nthese things, say we are
\nunprofitable servants, we have <\/p>\n
83
\n00:05:14,840 –> 00:05:19,600
\ndone that it was our duty to do,
\nand I take the Lord to mean <\/p>\n
84
\n00:05:19,600 –> 00:05:24,280
\nsomething like this.
\nImagine a king having an <\/p>\n
85
\n00:05:24,280 –> 00:05:27,760
\nabsolutely meticulous steward,
\nwho never did anything wrong, <\/p>\n
86
\n00:05:29,160 –> 00:05:32,600
\nwho never wasted his master’s
\ngoods, nor his. <\/p>\n
87
\n00:05:32,600 –> 00:05:35,960
\nMaster’s time.
\nNor lost anything that belonged <\/p>\n
88
\n00:05:35,960 –> 00:05:38,880
\nto his master, nor put it to bad
\nuses, intentionally or <\/p>\n
89
\n00:05:38,880 –> 00:05:41,880
\nunintentionally.
\nBut did every single task he did<\/p>\n
90
\n00:05:41,880 –> 00:05:46,080
\nwith the utmost perfection.
\nSo at the end of the day, you’ve<\/p>\n
91
\n00:05:46,280 –> 00:05:49,400
\ntaken account of all that had
\nbeen done and you’ll find out it<\/p>\n
92
\n00:05:49,400 –> 00:05:53,080
\nbalance exactly.
\nWell then, says the Lord. <\/p>\n
93
\n00:05:53,080 –> 00:05:57,080
\nWhat has that servant done?
\nHe’s just not made a loss. <\/p>\n
94
\n00:05:58,720 –> 00:06:02,000
\nHe’s not made a profit.
\nEven when you have done all <\/p>\n
95
\n00:06:02,000 –> 00:06:04,560
\nthese things, say we are
\nunprofitable servants, we have <\/p>\n
96
\n00:06:04,760 –> 00:06:08,160
\njust done our duty and only
\njust. <\/p>\n
97
\n00:06:09,280 –> 00:06:12,760
\nGod is no better off as the
\nresult of our service, even if <\/p>\n
98
\n00:06:12,760 –> 00:06:16,520
\nwe were as good as that
\nexceptionally perfect steward. <\/p>\n
99
\n00:06:17,880 –> 00:06:24,000
\nAnd we’re not, not any of us.
\nOnly the Lord Jesus Christ has <\/p>\n
100
\n00:06:24,000 –> 00:06:27,560
\never discharged with the utmost
\nperfection, without any flaw or <\/p>\n
101
\n00:06:27,560 –> 00:06:29,640
\nfault, all that was laid at his
\ndoor to do. <\/p>\n
102
\n00:06:31,040 –> 00:06:33,520
\nAnd even the Lord Jesus Christ,
\nthough he could say I have <\/p>\n
103
\n00:06:33,520 –> 00:06:36,440
\nfinished the work which thou
\ngave us me to do, did not claim <\/p>\n
104
\n00:06:36,440 –> 00:06:41,040
\nperfection on that score.
\nHe said, I do cures today and <\/p>\n
105
\n00:06:41,040 –> 00:06:44,560
\ntomorrow, and the third day I
\nshall be perfected. <\/p>\n
106
\n00:06:44,560 –> 00:06:45,800
\nAnd he was talking about his
\ndeath. <\/p>\n
107
\n00:06:45,800 –> 00:06:50,120
\nAnd when that word perfect is
\nused about the Lord Jesus Christ<\/p>\n
108
\n00:06:50,120 –> 00:06:53,520
\nin the letters to the Hebrews as
\nthree times it is, it tells us <\/p>\n
109
\n00:06:53,520 –> 00:06:56,480
\nthat God made the captain of our
\nsalvation perfect through <\/p>\n
110
\n00:06:56,480 –> 00:07:00,320
\nsufferings.
\nThe Lord Jesus Christ is made by<\/p>\n
111
\n00:07:00,320 –> 00:07:03,480
\nthe promise of God.
\nA priest perfected, made perfect<\/p>\n
112
\n00:07:04,080 –> 00:07:07,600
\nfor evermore.
\nBeing made perfect, he became <\/p>\n
113
\n00:07:07,600 –> 00:07:12,760
\nthe author of eternal salvation.
\nSo the Lord Jesus Christ, now <\/p>\n
114
\n00:07:12,760 –> 00:07:17,040
\nconsummate righteousness arises.
\nNot only because he did no <\/p>\n
115
\n00:07:17,040 –> 00:07:21,080
\nwrong, though that was essential
\nto it, as because he put away <\/p>\n
116
\n00:07:21,080 –> 00:07:24,520
\nthat which might do wrong by
\ncausing it to be killed upon the<\/p>\n
117
\n00:07:24,520 –> 00:07:26,760
\ncross.
\nSo he had not only refrained <\/p>\n
118
\n00:07:26,760 –> 00:07:31,120
\nfrom evil, he had now abolished
\nit for himself, and by dying in <\/p>\n
119
\n00:07:31,120 –> 00:07:34,120
\nfull trust in God became our
\nperfected priest. <\/p>\n
120
\n00:07:36,320 –> 00:07:38,040
\nAnd that’s only the Lord Jesus
\nChrist. <\/p>\n
121
\n00:07:39,440 –> 00:07:41,760
\nFor the rest of us we have to
\nsay not. <\/p>\n
122
\n00:07:41,760 –> 00:07:44,680
\nWe are unprofitable servants.
\nWe have done it was our duty to <\/p>\n
123
\n00:07:44,680 –> 00:07:47,880
\ndo, but we have not done all
\nthat it was our duty to do. <\/p>\n
124
\n00:07:48,000 –> 00:07:51,960
\nWe are servants showing a loss,
\nand that loss could be through <\/p>\n
125
\n00:07:51,960 –> 00:07:53,760
\ncarelessness or
\nmisappropriation. <\/p>\n
126
\n00:07:54,280 –> 00:07:57,000
\nOr through positive criminal
\ntendencies, as we take the <\/p>\n
127
\n00:07:57,000 –> 00:08:00,760
\nthings of God and make them our
\nown, so we can never be <\/p>\n
128
\n00:08:00,760 –> 00:08:03,600
\nprofitable servants.
\nIf salvation is to be reckoned <\/p>\n
129
\n00:08:03,600 –> 00:08:08,680
\nby works, we should never think
\nof standing in God’s temple and <\/p>\n
130
\n00:08:08,680 –> 00:08:11,880
\nsaying God, I thank you, though
\nI’m not as the rest of men, <\/p>\n
131
\n00:08:12,360 –> 00:08:17,200
\nunjust, extortionate adulterers,
\nor even as this publican. <\/p>\n
132
\n00:08:17,440 –> 00:08:21,200
\nI passed twice in the week.
\nI give 10% of all my income. <\/p>\n
133
\n00:08:22,040 –> 00:08:26,120
\nThat’s no way to talk to God.
\nFor it only needs God to strip <\/p>\n
134
\n00:08:26,120 –> 00:08:29,080
\naway the cloak of hypocrisy and
\nsay that’s what you do as well, <\/p>\n
135
\n00:08:29,080 –> 00:08:30,560
\nand those are the things you
\ndon’t do. <\/p>\n
136
\n00:08:30,920 –> 00:08:36,120
\nAnd the publican comes off
\nbetter, especially when he says,<\/p>\n
137
\n00:08:37,320 –> 00:08:40,240
\nLord, be merciful to me.
\nThe. <\/p>\n
138
\n00:08:40,240 –> 00:08:44,280
\nSinner it’s.
\nInteresting the difference <\/p>\n
139
\n00:08:44,280 –> 00:08:46,240
\nbetween the Pharisee and the
\nPublican in that parable. <\/p>\n
140
\n00:08:48,520 –> 00:08:51,280
\nThe.
\nPharisee starts off by detailing<\/p>\n
141
\n00:08:51,280 –> 00:08:56,200
\nbefore God his works he’s.
\nTalked off, moreover, in the <\/p>\n
142
\n00:08:56,200 –> 00:09:00,680
\nnear blasphemous situation of
\ngoing into God’s temple and <\/p>\n
143
\n00:09:00,680 –> 00:09:05,800
\npraying thus with himself.
\nAnd saying to the God inside <\/p>\n
144
\n00:09:05,800 –> 00:09:08,080
\nGod, I thank you, that I’ve made
\na very good job of myself. <\/p>\n
145
\n00:09:10,120 –> 00:09:11,120
\nAnd.
\nAsking the God above to <\/p>\n
146
\n00:09:11,120 –> 00:09:15,400
\nappreciate it.
\nThe Pharisee in that picture is.<\/p>\n
147
\n00:09:16,000 –> 00:09:17,600
\nThe.
\nKind of man, whom I’m sure all <\/p>\n
148
\n00:09:17,600 –> 00:09:20,760
\nTexans and New Zealanders and
\nother Outlanders here will <\/p>\n
149
\n00:09:20,760 –> 00:09:23,080
\nappreciate.
\nLike the Englishman who is a <\/p>\n
150
\n00:09:23,080 –> 00:09:25,200
\nself-made man who worships his
\ncreator. <\/p>\n
151
\n00:09:26,560 –> 00:09:28,120
\nThat’s.
\nWhat the Pharisee is like? <\/p>\n
152
\n00:09:28,920 –> 00:09:30,960
\nHe’s proud of what he does and
\nhe thinks God should be proud of<\/p>\n
153
\n00:09:30,960 –> 00:09:34,360
\nhim.
\nHe knows there’s a publican <\/p>\n
154
\n00:09:34,360 –> 00:09:38,120
\npresent.
\nHe is probably rather pleased as<\/p>\n
155
\n00:09:38,120 –> 00:09:40,920
\na publican present.
\nNot. <\/p>\n
156
\n00:09:40,920 –> 00:09:43,080
\nFor any good, he can do the
\npublican, but for the good the <\/p>\n
157
\n00:09:43,080 –> 00:09:45,800
\npublican can do to him.
\nGod. <\/p>\n
158
\n00:09:45,800 –> 00:09:48,360
\nIs only to see the two of them
\nside by side to say. <\/p>\n
159
\n00:09:48,840 –> 00:09:50,280
\nHow?
\nVery good that Pharisee is. <\/p>\n
160
\n00:09:50,280 –> 00:09:52,040
\nJust look how bad the publican
\nis. <\/p>\n
161
\n00:09:52,960 –> 00:09:54,720
\nHe stands on the.
\nPublicans shoulders and looks <\/p>\n
162
\n00:09:54,720 –> 00:09:57,120
\ntaller than he was.
\nThis. <\/p>\n
163
\n00:09:57,120 –> 00:10:00,840
\nPharisee in the temple.
\nThe. <\/p>\n
164
\n00:10:00,840 –> 00:10:03,360
\nPublican is quite different.
\nHe’s no claims to make me more <\/p>\n
165
\n00:10:03,360 –> 00:10:07,520
\nGod, no works to parade.
\nNo comparisons to make either. <\/p>\n
166
\n00:10:09,120 –> 00:10:11,200
\nWhereas.
\nThe Pharisee says I am not even <\/p>\n
167
\n00:10:11,200 –> 00:10:14,240
\nas this publican and I am not as
\nother men. <\/p>\n
168
\n00:10:16,400 –> 00:10:17,640
\nThe.
\nPublican might, for all we can <\/p>\n
169
\n00:10:17,640 –> 00:10:19,320
\ntell, be unaware there are any
\nother men. <\/p>\n
170
\n00:10:20,600 –> 00:10:22,480
\nHe doesn’t.
\nTake any notice of the Pharisee.<\/p>\n
171
\n00:10:23,680 –> 00:10:24,800
\nHe.
\nDoesn’t compare himself with <\/p>\n
172
\n00:10:24,800 –> 00:10:27,240
\nother publicans.
\nHe doesn’t say God. <\/p>\n
173
\n00:10:27,240 –> 00:10:29,120
\nYou shouldn’t think too hardly
\nof me, because there are others <\/p>\n
174
\n00:10:29,120 –> 00:10:33,400
\nwho are worse.
\nHe just says, Lord be merciful <\/p>\n
175
\n00:10:33,400 –> 00:10:36,960
\nto or Lord be propitiated to me
\nthe Sinner. <\/p>\n
176
\n00:10:38,680 –> 00:10:41,160
\nNot.
\nJust a Sinner, but the one, the <\/p>\n
177
\n00:10:41,160 –> 00:10:44,280
\nonly one he’s considering, like
\nPaul saying later who I’m the <\/p>\n
178
\n00:10:44,280 –> 00:10:48,160
\nchief of sinners.
\nHe can’t make any excuses for <\/p>\n
179
\n00:10:48,160 –> 00:10:50,960
\nhimself.
\nHe doesn’t want to make any <\/p>\n
180
\n00:10:50,960 –> 00:10:53,480
\ncomparisons.
\nHumble. <\/p>\n
181
\n00:10:53,480 –> 00:10:56,720
\nThough he is, he is perhaps wise
\nenough to see that he doesn’t <\/p>\n
182
\n00:10:56,720 –> 00:10:59,560
\nwant to be like that Pharisee,
\nso he doesn’t say make me like <\/p>\n
183
\n00:10:59,560 –> 00:11:02,800
\nhim, Lord.
\nHe just says Lord be merciful. <\/p>\n
184
\n00:11:04,680 –> 00:11:06,240
\nAnd.
\nThat’s the kind of plea which <\/p>\n
185
\n00:11:06,240 –> 00:11:09,880
\nevery would be faithful disciple
\nof the Lord must in effect make.<\/p>\n
186
\n00:11:10,520 –> 00:11:12,480
\nLord.
\nI can’t do it by myself. <\/p>\n
187
\n00:11:12,480 –> 00:11:14,160
\nWell, I’ve not been doing very
\nwell at all. <\/p>\n
188
\n00:11:14,640 –> 00:11:17,040
\nPlease forgive me if my wrongs
\nand strengthen me to do right <\/p>\n
189
\n00:11:17,040 –> 00:11:19,920
\nand receive me by the rebirth of
\nbaptism as it proves. <\/p>\n
190
\n00:11:20,880 –> 00:11:22,400
\nInto.
\nThe company of your disciples <\/p>\n
191
\n00:11:22,400 –> 00:11:26,080
\nlooking for your Kingdom.
\nAnd. <\/p>\n
192
\n00:11:26,080 –> 00:11:28,560
\nGalatians in its own way, is
\nconcerned with dealing with that<\/p>\n
193
\n00:11:28,560 –> 00:11:33,480
\nkind of problem, with dismissing
\nthe demand for circumcision, and<\/p>\n
194
\n00:11:33,480 –> 00:11:36,160
\nwith criticizing those who do
\ndemand it as being <\/p>\n
195
\n00:11:36,160 –> 00:11:39,320
\nself-righteous persons who are
\nonly to be compared with the son<\/p>\n
196
\n00:11:39,320 –> 00:11:43,520
\nof Hagar, the Bondwoman, and not
\nwith the son of Sarah the free <\/p>\n
197
\n00:11:43,520 –> 00:11:46,760
\nWoman.
\nWhose desire is, moreover, <\/p>\n
198
\n00:11:47,080 –> 00:11:50,520
\npunctuated by pride.
\nAnd they are led on by the <\/p>\n
199
\n00:11:50,520 –> 00:11:53,800
\ndesire to gain their own glory
\nby winning other people, as the <\/p>\n
200
\n00:11:53,800 –> 00:11:56,920
\nLord said about the Pharisees
\nwho compass heaven and earth to <\/p>\n
201
\n00:11:56,920 –> 00:11:58,960
\nmake one proselyte.
\nAnd when? <\/p>\n
202
\n00:11:58,960 –> 00:12:01,360
\nThey have found him making
\ntwofold, more a child of getting<\/p>\n
203
\n00:12:01,360 –> 00:12:04,480
\nthem themselves.
\nFor. <\/p>\n
204
\n00:12:04,480 –> 00:12:06,200
\nThose who trust in the Lord
\nJesus Christ. <\/p>\n
205
\n00:12:06,200 –> 00:12:10,360
\nThere is a sharp contrast
\nbetween what Galatians calls the<\/p>\n
206
\n00:12:10,360 –> 00:12:13,880
\nworks of the flesh, which.
\nAre manifested. <\/p>\n
207
\n00:12:13,880 –> 00:12:16,560
\nHe gives an incomplete list
\nbecause everybody can add to the<\/p>\n
208
\n00:12:16,560 –> 00:12:21,040
\nlist of works of the flesh.
\nWe all have our specialities and<\/p>\n
209
\n00:12:21,040 –> 00:12:24,440
\nthen an example of what we
\nrather inaccurately, sometimes <\/p>\n
210
\n00:12:24,440 –> 00:12:28,160
\ncaught as being the fruits of
\nthe spirit and the. <\/p>\n
211
\n00:12:28,160 –> 00:12:30,120
\nApostle Ball doesn’t say fruits.
\nHe says fruit. <\/p>\n
212
\n00:12:31,240 –> 00:12:33,120
\nThe.
\nFruit of the Spirit is Lovejoy, <\/p>\n
213
\n00:12:33,160 –> 00:12:35,920
\npeace, gentleness, goodness,
\nhope, against which there is no <\/p>\n
214
\n00:12:35,920 –> 00:12:38,280
\nlaw.
\nAnd. <\/p>\n
215
\n00:12:38,280 –> 00:12:40,840
\nWhereas if it were the flesh
\nthat which trusts in works or <\/p>\n
216
\n00:12:40,840 –> 00:12:43,280
\ndelights in them can specialize
\nin sinning. <\/p>\n
217
\n00:12:44,680 –> 00:12:46,160
\nAnd.
\nDo this particular bad thing <\/p>\n
218
\n00:12:46,160 –> 00:12:47,960
\nworse, or is it better than he
\ndoes the others? <\/p>\n
219
\n00:12:48,840 –> 00:12:49,880
\nYou.
\nCan’t specialize in <\/p>\n
220
\n00:12:49,880 –> 00:12:52,400
\nrighteousness.
\nYou can’t say I’ll have love, <\/p>\n
221
\n00:12:52,400 –> 00:12:53,800
\nYou have hope.
\nHe’ll have joy. <\/p>\n
222
\n00:12:54,000 –> 00:12:56,880
\nNo, all those things are to
\nbelong to the fruit. <\/p>\n
223
\n00:12:57,640 –> 00:13:01,640
\nOf the Spirit with.
\nIts many blended flavours. <\/p>\n
224
\n00:13:02,720 –> 00:13:04,200
\nThere’s.
\nOne fruit of the Spirit, and <\/p>\n
225
\n00:13:04,200 –> 00:13:07,200
\nmoreover, it’s.
\nNot the works of the flesh and <\/p>\n
226
\n00:13:07,200 –> 00:13:09,320
\nthe works of the Spirit.
\nIt’s the works of the flesh and <\/p>\n
227
\n00:13:09,320 –> 00:13:13,280
\nthe fruit of the spirit.
\nWorks are the things you do. <\/p>\n
228
\n00:13:14,560 –> 00:13:16,320
\nSpirit.
\nIs that which makes it possible <\/p>\n
229
\n00:13:16,320 –> 00:13:20,320
\nfor you to bear so.
\nYou bear the fruit of the Spirit<\/p>\n
230
\n00:13:20,320 –> 00:13:25,640
\nby being on the Spirit’s tree.
\nI am the true vine, and ye are <\/p>\n
231
\n00:13:25,640 –> 00:13:29,240
\nthe branches.
\nIf any man bear fruit, then he <\/p>\n
232
\n00:13:29,240 –> 00:13:32,120
\nis proved that he may bear more
\nfruit, but. <\/p>\n
233
\n00:13:32,120 –> 00:13:35,800
\nExcept ye abide in me.
\nYou cannot bear fruit. <\/p>\n
234
\n00:13:36,240 –> 00:13:39,520
\nSays the Lord.
\nSo the Lord’s teaching, and the <\/p>\n
235
\n00:13:39,520 –> 00:13:41,800
\nLord’s Baptism, and the Lord’s
\ndiscipleship, and the Lord’s <\/p>\n
236
\n00:13:41,800 –> 00:13:46,880
\nmediation are absolute and
\nindispensable and complete when <\/p>\n
237
\n00:13:46,880 –> 00:13:50,560
\nwe get them, that is, at least
\nin part. <\/p>\n
238
\n00:13:51,360 –> 00:13:53,280
\nThe message of the letter to the
\nGalatians. <\/p>\n
239
\n00:13:55,040 –> 00:13:57,840
\nAnd because it’s the 1st place
\nwhere it’s done, it might be <\/p>\n
240
\n00:13:57,840 –> 00:13:59,800
\nright to point out that that
\nletter to. <\/p>\n
241
\n00:14:00,640 –> 00:14:01,920
\nHe.
\nDescribes the manner of the <\/p>\n
242
\n00:14:01,920 –> 00:14:06,200
\nconversion from a work bound
\nperson to a spirit LED person <\/p>\n
243
\n00:14:06,200 –> 00:14:08,160
\nwhen he says.
\nThey. <\/p>\n
244
\n00:14:08,160 –> 00:14:10,400
\nThat our Christs have crucified
\nthe flesh. <\/p>\n
245
\n00:14:12,080 –> 00:14:18,800
\nWith the affections and lusts.
\nThe word crucify is used. <\/p>\n
246
\n00:14:19,400 –> 00:14:22,480
\nVery.
\nObviously about the crucifixion <\/p>\n
247
\n00:14:22,480 –> 00:14:25,040
\nof the Lord, that was when it
\nhappened physically. <\/p>\n
248
\n00:14:26,040 –> 00:14:28,200
\nWhen he was nailed so terribly
\nto the cross. <\/p>\n
249
\n00:14:30,280 –> 00:14:32,000
\nThe.
\nWord crucify is used of the <\/p>\n
250
\n00:14:32,000 –> 00:14:36,520
\ndisciples of the Lord who are,
\nit seems, almost deliberately <\/p>\n
251
\n00:14:36,520 –> 00:14:39,000
\ncompared with the two
\nmalefactors hanging at the <\/p>\n
252
\n00:14:39,000 –> 00:14:42,880
\nLord’s right hand and his left
\nwhen Paul says I have been Co <\/p>\n
253
\n00:14:42,880 –> 00:14:47,520
\ncrucified with Christ.
\nSUS Taro crucified together with<\/p>\n
254
\n00:14:49,400 –> 00:14:55,000
\nand when the Lord says we have
\nbeen Co crucified with him in <\/p>\n
255
\n00:14:55,000 –> 00:14:59,080
\nRomans chapter 6.
\nWe joined the company of the <\/p>\n
256
\n00:14:59,080 –> 00:15:03,600
\nLord upon Gallows Hill when.
\nWe seek to become his disciples.<\/p>\n
257
\n00:15:03,720 –> 00:15:06,760
\nAs the Lord asked, if any man
\nwill be my disciple, let him <\/p>\n
258
\n00:15:06,760 –> 00:15:09,080
\ndeny himself and take up his
\ncross. <\/p>\n
259
\n00:15:11,120 –> 00:15:14,160
\nAnd follow me.
\nAnd. <\/p>\n
260
\n00:15:14,160 –> 00:15:16,640
\nDespite all our modern
\nweakenings of expressions like <\/p>\n
261
\n00:15:16,640 –> 00:15:19,840
\ndeny oneself.
\nAnd bearing one’s cross. <\/p>\n
262
\n00:15:21,200 –> 00:15:22,160
\nIn.
\nRoman times. <\/p>\n
263
\n00:15:22,160 –> 00:15:24,480
\nThere was only one reason for
\nbearing your cross, and that was<\/p>\n
264
\n00:15:24,480 –> 00:15:26,520
\nbecause you had been condemned
\nto death by execution. <\/p>\n
265
\n00:15:28,880 –> 00:15:30,320
\nAnd that.
\nIs what the Lord says to his <\/p>\n
266
\n00:15:30,320 –> 00:15:33,240
\ndisciples.
\nIf any man will come after me, <\/p>\n
267
\n00:15:33,240 –> 00:15:36,880
\nthen do as I am doing, deny
\nhimself as it were, try himself <\/p>\n
268
\n00:15:36,880 –> 00:15:39,560
\nand decide that He’s not fit to
\nlive any longer and get himself <\/p>\n
269
\n00:15:39,560 –> 00:15:42,560
\ncrucified.
\nHe that loseth his life for my <\/p>\n
270
\n00:15:42,560 –> 00:15:46,360
\nsake shall save it.
\nAnd so Paul in the lessons of <\/p>\n
271
\n00:15:46,360 –> 00:15:49,920
\nthe Galatians itself can say, I
\nhave been Co crucified with <\/p>\n
272
\n00:15:49,920 –> 00:15:51,840
\nChrist.
\nNevertheless, I live. <\/p>\n
273
\n00:15:53,520 –> 00:15:55,240
\nAnd.
\nYet no longer I but Christ <\/p>\n
274
\n00:15:55,240 –> 00:15:57,560
\nliveth in me.
\nAnd the life which I now live in<\/p>\n
275
\n00:15:57,560 –> 00:16:00,480
\nthe flesh, I live by faith, the
\nfaith which is of the Son of <\/p>\n
276
\n00:16:00,480 –> 00:16:02,760
\nGod, who loved me and gave
\nhimself up for me. <\/p>\n
277
\n00:16:05,560 –> 00:16:08,560
\nSo that to the Apostle Paul that
\ndescription he later gives, <\/p>\n
278
\n00:16:08,560 –> 00:16:12,640
\nwhich we know so well of.
\nThe impulse of baptism in the <\/p>\n
279
\n00:16:12,640 –> 00:16:17,800
\nChristian experience is that of
\nstarting again by crucifying the<\/p>\n
280
\n00:16:17,800 –> 00:16:20,000
\nflesh first.
\nWe often, unaccountably, miss <\/p>\n
281
\n00:16:20,000 –> 00:16:22,160
\nout that bit.
\nAnd. <\/p>\n
282
\n00:16:22,160 –> 00:16:24,200
\nThen burying it in the waters of
\nbaptism. <\/p>\n
283
\n00:16:25,360 –> 00:16:26,720
\nAnd.
\nThen start again a new <\/p>\n
284
\n00:16:26,720 –> 00:16:28,840
\nresurrection life with our risen
\nLord. <\/p>\n
285
\n00:16:30,360 –> 00:16:34,800
\nWe that are baptized into deaths
\ninto the Lord Jesus Christ says <\/p>\n
286
\n00:16:34,800 –> 00:16:37,440
\nPaul, are baptized into his
\ndeath our old. <\/p>\n
287
\n00:16:37,440 –> 00:16:39,680
\nMan.
\nHath been Co crucified with him <\/p>\n
288
\n00:16:39,880 –> 00:16:44,320
\nthat the body of sin might be
\ndestroyed, and the true <\/p>\n
289
\n00:16:44,320 –> 00:16:47,040
\nChristian baptism is not.
\nThe. <\/p>\n
290
\n00:16:47,040 –> 00:16:50,280
\nBurial of a living creature.
\nIt’s. <\/p>\n
291
\n00:16:50,280 –> 00:16:54,800
\nThe burying of a dead one.
\nWe count ourselves dead upon the<\/p>\n
292
\n00:16:54,800 –> 00:16:57,360
\ncross of Christ, and we say I
\nwant that buried. <\/p>\n
293
\n00:16:58,800 –> 00:16:59,880
\nAnd.
\nThat’s when you go into the <\/p>\n
294
\n00:16:59,880 –> 00:17:04,359
\nwaters of baptism, then to start
\nlife again as a new creature. <\/p>\n
295
\n00:17:07,280 –> 00:17:10,200
\nThat was in the letters of the
\nGalatians, the message Paul <\/p>\n
296
\n00:17:10,200 –> 00:17:12,400
\npreached, and then the letter to
\nthe Romans, that which he <\/p>\n
297
\n00:17:12,400 –> 00:17:14,359
\nelaborated.
\nAnd it. <\/p>\n
298
\n00:17:14,359 –> 00:17:16,560
\nWas that message which he and
\nthe others carried throughout <\/p>\n
299
\n00:17:16,560 –> 00:17:19,119
\ntheir preaching lives as they
\nwent throughout the Roman world?<\/p>\n
300
\n00:17:22,200 –> 00:17:23,520
\nWhen?
\nWe return now to Paul’s <\/p>\n
301
\n00:17:23,520 –> 00:17:25,440
\npreaching.
\nWe find him about to set out <\/p>\n
302
\n00:17:25,440 –> 00:17:28,280
\nwith Silas.
\nHaving. <\/p>\n
303
\n00:17:28,280 –> 00:17:32,920
\nLeft Barnabas and Mark to go to
\nCyprus upon what we call the 2nd<\/p>\n
304
\n00:17:32,920 –> 00:17:38,560
\nMissionary Journey, He.
\nTakes a not unfamiliar course, <\/p>\n
305
\n00:17:39,600 –> 00:17:41,480
\ngoes.
\nNorthwards through Syria, around<\/p>\n
306
\n00:17:41,480 –> 00:17:44,800
\nthe corner into Silesia, his own
\nhome province, confirming the <\/p>\n
307
\n00:17:44,800 –> 00:17:48,320
\nEcclesias, and then goes on to
\nthat central part of Asia Minor <\/p>\n
308
\n00:17:48,640 –> 00:17:50,600
\nfocused upon the.
\nThe. <\/p>\n
309
\n00:17:50,600 –> 00:17:54,840
\nCapital and important cities of
\nAntioch in Pisidia, Derby <\/p>\n
310
\n00:17:55,320 –> 00:17:56,600
\nIconium.
\nAnd. <\/p>\n
311
\n00:17:56,600 –> 00:17:59,160
\nLystra.
\nThat’s. <\/p>\n
312
\n00:17:59,160 –> 00:18:03,040
\nA confirmatory piece of work
\ngoing to Ecclesias already in <\/p>\n
313
\n00:18:03,040 –> 00:18:07,040
\nexistence.
\nNow as ACTS Chapter 16 brings <\/p>\n
314
\n00:18:07,040 –> 00:18:10,600
\nout, there is new work to be
\ndone, the new field to be opened<\/p>\n
315
\n00:18:10,600 –> 00:18:11,720
\nup.
\nAnd. <\/p>\n
316
\n00:18:11,720 –> 00:18:14,680
\nFor the purpose Paul has added
\nto his company, One Timothy <\/p>\n
317
\n00:18:16,800 –> 00:18:18,600
\nTimothy.
\nWho? <\/p>\n
318
\n00:18:18,600 –> 00:18:21,960
\nWas taken and circumcised by
\nPaul because they all knew that <\/p>\n
319
\n00:18:21,960 –> 00:18:26,280
\nthough his mother was a Jewess,
\nhis father was a Gentile Greek. <\/p>\n
320
\n00:18:28,320 –> 00:18:30,080
\nAnd.
\nThat creates a problem perhaps. <\/p>\n
321
\n00:18:31,680 –> 00:18:33,080
\nFor.
\nPaul, who would give way to <\/p>\n
322
\n00:18:33,080 –> 00:18:36,400
\nnothing in the Jewish claim that
\nbelievers needed to be <\/p>\n
323
\n00:18:36,400 –> 00:18:39,960
\ncircumcised, is now found taking
\nsomeone becoming a believer and <\/p>\n
324
\n00:18:39,960 –> 00:18:44,000
\ncircumcising him.
\nOne has the impression that he <\/p>\n
325
\n00:18:44,000 –> 00:18:46,840
\nwas baptized 1st and circumcised
\nsubsequently. <\/p>\n
326
\n00:18:48,280 –> 00:18:51,040
\nBut.
\nAt least it happened, in which <\/p>\n
327
\n00:18:51,040 –> 00:18:54,400
\ncase the claim of Paul’s of the
\nGalatians, Neither Titus who was<\/p>\n
328
\n00:18:54,400 –> 00:18:57,640
\nwith me, was compelled to be
\ncircumcised, might seem a little<\/p>\n
329
\n00:18:57,640 –> 00:18:59,480
\ninconsistent, a little
\ncompromised. <\/p>\n
330
\n00:18:59,720 –> 00:19:01,320
\nWhy Titus not?
\nAnd Timothy? <\/p>\n
331
\n00:19:01,320 –> 00:19:07,160
\nSo it must rest.
\nOne feels sure in the fact that <\/p>\n
332
\n00:19:08,400 –> 00:19:10,320
\nTimothy, who would have been an
\nobject of. <\/p>\n
333
\n00:19:10,320 –> 00:19:14,240
\nSuspicion to Jews, had he not
\nundergone circumcision as an <\/p>\n
334
\n00:19:14,240 –> 00:19:17,920
\nadult, for they would have
\nsuspected that rightly, perhaps.<\/p>\n
335
\n00:19:18,440 –> 00:19:22,800
\nIn the fact that his father was
\na Greek, this had been ignored <\/p>\n
336
\n00:19:24,440 –> 00:19:25,720
\nwas.
\nTo go with Paul on all his <\/p>\n
337
\n00:19:25,720 –> 00:19:27,600
\ntroubles, we’ll enter with him
\ninto synagogues. <\/p>\n
338
\n00:19:28,360 –> 00:19:29,760
\nWould.
\nBe found in the company of Jews <\/p>\n
339
\n00:19:29,760 –> 00:19:31,720
\nseeking to win them first to the
\nKingdom of God. <\/p>\n
340
\n00:19:31,920 –> 00:19:35,240
\nAnd it would have been a quite
\nunforgivable travesty of Jewish <\/p>\n
341
\n00:19:35,240 –> 00:19:38,720
\nexpectations that a synagogue
\nwhich is close to Gentiles and <\/p>\n
342
\n00:19:38,720 –> 00:19:41,600
\nis not open to those who are not
\ncircumcised should have been <\/p>\n
343
\n00:19:41,600 –> 00:19:45,960
\ninvaded against their law by a
\nman who was not circumcised. <\/p>\n
344
\n00:19:46,680 –> 00:19:48,360
\nSo.
\nBecoming all things to all men, <\/p>\n
345
\n00:19:48,360 –> 00:19:51,560
\nto the Jews as a Jew, Paul,
\nhimself a circumcised Jew, made <\/p>\n
346
\n00:19:51,560 –> 00:19:54,840
\nhis companion the same so that
\nthey might have free access to <\/p>\n
347
\n00:19:54,840 –> 00:19:57,120
\nthe place where they could then
\npreach the meaning of the gospel<\/p>\n
348
\n00:19:57,120 –> 00:20:01,720
\nof Christ.
\nWell, as they went their way <\/p>\n
349
\n00:20:01,720 –> 00:20:07,040
\nthrough Asia Minor, Paul and
\nSilas and Timotheus, they tried <\/p>\n
350
\n00:20:07,040 –> 00:20:09,520
\nto go to two places where they
\nweren’t allowed to go or. <\/p>\n
351
\n00:20:10,080 –> 00:20:11,040
\nAt.
\nLeast they weren’t allowed to <\/p>\n
352
\n00:20:11,040 –> 00:20:12,800
\nwork.
\nThey. <\/p>\n
353
\n00:20:12,800 –> 00:20:16,160
\nWere since Acts, chapter 16
\nforbidden by the Holy Spirit to <\/p>\n
354
\n00:20:16,160 –> 00:20:20,280
\npreach the word in Asia, and
\nthen they essayed to go into <\/p>\n
355
\n00:20:20,280 –> 00:20:22,520
\nBethania, but the Spirit
\nsuffered them not? <\/p>\n
356
\n00:20:23,960 –> 00:20:25,200
\nLive.
\nAt your leisure, you look at the<\/p>\n
357
\n00:20:25,200 –> 00:20:27,640
\nmaps of Asia Minor which your
\nBibles will contain. <\/p>\n
358
\n00:20:27,880 –> 00:20:31,000
\nYou will notice that to have
\npreached in Asia would. <\/p>\n
359
\n00:20:31,000 –> 00:20:33,520
\nHave led them to take a long
\ntime before they got to the <\/p>\n
360
\n00:20:33,520 –> 00:20:35,400
\ncoast.
\nAnd. <\/p>\n
361
\n00:20:35,440 –> 00:20:38,160
\nDeprecia and Bethania would
\ninvolve the northeast diversion <\/p>\n
362
\n00:20:38,160 –> 00:20:40,320
\nfrom the route to the coast,
\nwhich might have meant that they<\/p>\n
363
\n00:20:40,320 –> 00:20:42,040
\nwouldn’t have got there at all,
\nbut would have finished up in <\/p>\n
364
\n00:20:42,040 –> 00:20:44,080
\nthe Black Sea area.
\nAnd. <\/p>\n
365
\n00:20:44,080 –> 00:20:47,560
\nClearly God had something else
\nfor them to do so. <\/p>\n
366
\n00:20:47,560 –> 00:20:50,880
\nBeside you they mustn’t visit,
\nand in Asia they must not delay.<\/p>\n
367
\n00:20:51,800 –> 00:20:53,760
\nThey must keep on going till
\nthey came to the coast. <\/p>\n
368
\n00:20:53,760 –> 00:20:56,720
\nAnd when they got to Troyers on
\nthe coast, it was then that they<\/p>\n
369
\n00:20:56,720 –> 00:20:58,480
\nhad the vision of the man of
\nMacedonia. <\/p>\n
370
\n00:20:58,760 –> 00:21:03,080
\nPaul did, who appeared to him by
\nnight and said come over us in <\/p>\n
371
\n00:21:03,080 –> 00:21:06,880
\nMacedonia and help us.
\nAnd. <\/p>\n
372
\n00:21:06,880 –> 00:21:11,560
\nWe set the record, rightly
\ndividing that God had called <\/p>\n
373
\n00:21:11,560 –> 00:21:18,360
\nthem to cross that area and go
\ninto Europe went we did, but <\/p>\n
374
\n00:21:18,360 –> 00:21:20,520
\nwe’ve not been talking about we
\nup to that point. <\/p>\n
375
\n00:21:21,840 –> 00:21:23,480
\nWe’ve.
\nBeen talking about Paul and <\/p>\n
376
\n00:21:23,480 –> 00:21:27,120
\nSilas taking with them Timothy
\nand they went on doing this and <\/p>\n
377
\n00:21:27,120 –> 00:21:29,480
\nthey weren’t allowed to do that.
\nAnd they were instructed to do <\/p>\n
378
\n00:21:29,480 –> 00:21:31,480
\nthe other, and suddenly the
\nwriter says we. <\/p>\n
379
\n00:21:34,000 –> 00:21:36,440
\nBut it is no doubt correctly
\nbelieved that there are we at <\/p>\n
380
\n00:21:36,440 –> 00:21:37,840
\nthis point because Luke has
\njoined them. <\/p>\n
381
\n00:21:39,520 –> 00:21:41,000
\nThat.
\nThe author of the acts can put <\/p>\n
382
\n00:21:41,000 –> 00:21:43,480
\nthese things in the first person
\nbecause he is there and <\/p>\n
383
\n00:21:43,480 –> 00:21:46,440
\nexperiences them in the first
\nperson and joins in the company <\/p>\n
384
\n00:21:46,440 –> 00:21:50,360
\nof those who do what they do.
\nLuke is in the company. <\/p>\n
385
\n00:21:51,520 –> 00:21:52,520
\nHe.
\nDoesn’t seem at this stage to <\/p>\n
386
\n00:21:52,520 –> 00:21:54,240
\nhave travelled very far with
\nPaul. <\/p>\n
387
\n00:21:54,400 –> 00:21:56,680
\nHe went with him across into
\nEurope, and certainly to <\/p>\n
388
\n00:21:56,680 –> 00:22:00,360
\nPhilippi, but not much beyond
\nthat it seems, for later The <\/p>\n
389
\n00:22:00,360 –> 00:22:02,520
\nnarrative goes back into the
\ndays, and the Pauls and the <\/p>\n
390
\n00:22:02,520 –> 00:22:03,920
\nPauls and Timothy’s and so
\nforth. <\/p>\n
391
\n00:22:04,160 –> 00:22:06,760
\nPaul is back without Luke’s
\ncompany, though he joins me <\/p>\n
392
\n00:22:06,760 –> 00:22:10,040
\nagain later, and this as we know
\nhis beloved attendant very close<\/p>\n
393
\n00:22:10,040 –> 00:22:14,480
\nto the time of his death.
\nSo they crossover from. <\/p>\n
394
\n00:22:14,520 –> 00:22:17,760
\nAsia Minor and they go into
\nEurope and the Gospel reaches <\/p>\n
395
\n00:22:17,760 –> 00:22:20,720
\nour continent, well, mine for
\nthe first time. <\/p>\n
396
\n00:22:21,400 –> 00:22:23,160
\nThere.
\nThey are in Europe and they’re <\/p>\n
397
\n00:22:23,160 –> 00:22:25,440
\npreaching in Philippi, the place
\nwhere there wasn’t a synagogue, <\/p>\n
398
\n00:22:26,560 –> 00:22:29,280
\nthe place where they had to go
\nto the Riverside, where the <\/p>\n
399
\n00:22:29,280 –> 00:22:32,080
\nwomen, the Jewish women, were
\naccustomed to resort in prayer <\/p>\n
400
\n00:22:32,280 –> 00:22:35,480
\nand talk with them and convert
\nthem, and where they gained the <\/p>\n
401
\n00:22:35,560 –> 00:22:38,840
\nwelcome edition of Lydia, the
\nseller of purple from thyatira. <\/p>\n
402
\n00:22:41,160 –> 00:22:43,680
\nAnd it was in Philippi that they
\nroused the anger of the populace<\/p>\n
403
\n00:22:43,680 –> 00:22:45,120
\nand were caused to be put into
\nprison. <\/p>\n
404
\n00:22:45,440 –> 00:22:49,120
\nAnd that splendid story of the
\nPhilippian jailer comes to our <\/p>\n
405
\n00:22:49,120 –> 00:22:52,520
\nnotice.
\nIt. <\/p>\n
406
\n00:22:52,520 –> 00:22:54,840
\nWould sometimes be worthwhile to
\nlook at the stories of <\/p>\n
407
\n00:22:54,840 –> 00:22:57,640
\nconversion that Acts give to us
\nin detail, for they all have <\/p>\n
408
\n00:22:57,640 –> 00:23:02,240
\ntheir splendid story to tell
\nActs Chapter 2 that we’ve talked<\/p>\n
409
\n00:23:02,240 –> 00:23:04,400
\nabout already.
\nWhere? <\/p>\n
410
\n00:23:04,400 –> 00:23:07,320
\nPeter’s pointed preaching causes
\nthem to be pricked in their <\/p>\n
411
\n00:23:07,320 –> 00:23:10,800
\nhearts, and then in their object
\nrepentance they turn to back to <\/p>\n
412
\n00:23:10,800 –> 00:23:12,320
\nthem.
\nAnd then we learn the disciples <\/p>\n
413
\n00:23:12,320 –> 00:23:14,120
\nwere filled with joy with the
\nHoly Spirit. <\/p>\n
414
\n00:23:16,280 –> 00:23:19,160
\nOr the occasion in Acts Chapter
\n8 where Philip is sent after his<\/p>\n
415
\n00:23:19,160 –> 00:23:22,520
\nwork in Samaria to join himself
\nto the company of the chariot in<\/p>\n
416
\n00:23:22,520 –> 00:23:25,800
\nwhich the Ethiopian Chamberlain
\nwas being taken back to <\/p>\n
417
\n00:23:25,800 –> 00:23:27,880
\nEthiopia.
\nThere. <\/p>\n
418
\n00:23:27,880 –> 00:23:30,640
\nThey found him in his chariot
\nreading Isaiah the prophet. <\/p>\n
419
\n00:23:32,760 –> 00:23:36,840
\nThat in itself is an object
\nlesson that man had gone to <\/p>\n
420
\n00:23:36,840 –> 00:23:40,720
\nJerusalem to worship.
\nWhile he was there, he had <\/p>\n
421
\n00:23:40,720 –> 00:23:45,040
\ndoubtless seen and participated
\nin the observation of various <\/p>\n
422
\n00:23:45,040 –> 00:23:48,400
\npeasts, including the sacrifices
\nof slain beasts, and perhaps he <\/p>\n
423
\n00:23:48,400 –> 00:23:51,880
\nhad heard rumours of other
\nthings that have been happening <\/p>\n
424
\n00:23:51,880 –> 00:23:54,120
\nin that place of late.
\nFor. <\/p>\n
425
\n00:23:54,120 –> 00:23:56,440
\nCertainly, as he goes home, he’s
\nreading his Bible. <\/p>\n
426
\n00:23:58,280 –> 00:24:00,000
\nHow?
\nMany people in our company, when<\/p>\n
427
\n00:24:00,000 –> 00:24:02,480
\nthey had to go to an experience
\nfor which they have diligent, <\/p>\n
428
\n00:24:02,480 –> 00:24:04,720
\nprepared, prepared, do their
\nhomework again on the way home. <\/p>\n
429
\n00:24:06,440 –> 00:24:07,600
\nNot.
\nMany, but this man did. <\/p>\n
430
\n00:24:08,880 –> 00:24:10,000
\nHe.
\nWas reading his Bible when the <\/p>\n
431
\n00:24:10,000 –> 00:24:12,360
\npeak had been reached, he was
\ngoing back to humdrum life. <\/p>\n
432
\n00:24:12,960 –> 00:24:14,560
\nPerhaps Bible reading was his
\nhabit. <\/p>\n
433
\n00:24:14,560 –> 00:24:16,840
\nCertainly he had some good
\nreason for wanting to read it <\/p>\n
434
\n00:24:16,840 –> 00:24:18,520
\nthen.
\nAnd he read that place of the <\/p>\n
435
\n00:24:18,520 –> 00:24:21,040
\nscripture where it is written.
\nHe was led as a sheep to the <\/p>\n
436
\n00:24:21,040 –> 00:24:23,840
\nslaughter, as a lamb to the
\nslaughter, and as a sheep before<\/p>\n
437
\n00:24:23,840 –> 00:24:26,240
\nher shearers is done.
\nSo he opened not his mouth. <\/p>\n
438
\n00:24:26,240 –> 00:24:29,280
\nAnd when Philip was called by
\nGod to join himself to that <\/p>\n
439
\n00:24:29,280 –> 00:24:33,440
\nman’s charity, he said a home
\nspeaketh the prophet this of. <\/p>\n
440
\n00:24:33,440 –> 00:24:37,640
\nHimself or of some other man?
\nAnd Philip, beginning at that <\/p>\n
441
\n00:24:37,640 –> 00:24:39,720
\nscripture, preached to him
\nJesus. <\/p>\n
442
\n00:24:41,160 –> 00:24:43,200
\nWhat better scripture could
\nthere have been? <\/p>\n
443
\n00:24:43,200 –> 00:24:47,560
\nThe 53rd chapter of Isaiah,
\nwhere just before Philip joined <\/p>\n
444
\n00:24:47,560 –> 00:24:49,000
\nhim, the man would have been
\nreading. <\/p>\n
445
\n00:24:49,600 –> 00:24:52,400
\nHe was wounded for our
\ntransgressions. <\/p>\n
446
\n00:24:54,240 –> 00:24:57,440
\nThe chassis with of our peace
\nwas upon him. <\/p>\n
447
\n00:24:59,040 –> 00:25:01,160
\nHe was bruised.
\nFor our iniquities. <\/p>\n
448
\n00:25:02,520 –> 00:25:04,880
\nAll we, like sheep have gone
\nastray. <\/p>\n
449
\n00:25:06,240 –> 00:25:08,800
\nLord the Lord hath laid upon him
\nthe. <\/p>\n
450
\n00:25:08,800 –> 00:25:13,240
\nIniquity of us all I want to
\nknow about that man who bears <\/p>\n
451
\n00:25:13,240 –> 00:25:17,000
\nour transgressions, dies for our
\nsins, upon whom my iniquities <\/p>\n
452
\n00:25:17,000 –> 00:25:19,840
\nare laid, that is my saviour.
\nWhere can I found him of whom <\/p>\n
453
\n00:25:19,840 –> 00:25:23,800
\nspeaketh the prophet this of?
\nHimself or of some other man. <\/p>\n
454
\n00:25:26,400 –> 00:25:30,160
\nAnd we have passed from the
\nguilty, sin ridden, murderous <\/p>\n
455
\n00:25:30,160 –> 00:25:35,720
\nJews of Pentecost to the highly
\nrespectable, rich and pious. <\/p>\n
456
\n00:25:36,400 –> 00:25:40,760
\nJew of Ethiopia going to
\nJerusalem to worship and the <\/p>\n
457
\n00:25:40,760 –> 00:25:45,160
\nremedy is the same for both
\nrepentant be baptized to the <\/p>\n
458
\n00:25:45,160 –> 00:25:47,480
\nJews of Pentecost.
\nAnd. <\/p>\n
459
\n00:25:47,760 –> 00:25:50,000
\nSee here is water.
\nWhat does hinder me to be <\/p>\n
460
\n00:25:50,000 –> 00:25:55,600
\nbaptized to the Ethiopian
\nChamberlain going back to his <\/p>\n
461
\n00:25:55,600 –> 00:26:00,280
\ncountry?
\nAnd he is baptized when he <\/p>\n
462
\n00:26:00,280 –> 00:26:02,440
\nbelieves on the Lord Jesus
\nChrist with all his heart. <\/p>\n
463
\n00:26:02,840 –> 00:26:05,760
\nAnd like those full of joy in
\nthe Church of Jerusalem that day<\/p>\n
464
\n00:26:05,760 –> 00:26:10,280
\nof Pentecost, this man goes on
\nhis way rejoicing and. <\/p>\n
465
\n00:26:10,280 –> 00:26:13,440
\nAlthough the context of it acts
\nis that the spirit of the Lord <\/p>\n
466
\n00:26:13,440 –> 00:26:17,440
\ncaught away Philip and he was
\nfounded Ashdod, and he went on <\/p>\n
467
\n00:26:17,440 –> 00:26:19,480
\nhis way rejoicing.
\nWe know very well he didn’t <\/p>\n
468
\n00:26:19,480 –> 00:26:20,760
\nrejoice because Philip had left
\nhim. <\/p>\n
469
\n00:26:21,880 –> 00:26:23,400
\nHe rejoiced because of what he
\nleft him with. <\/p>\n
470
\n00:26:24,800 –> 00:26:26,240
\nAnd.
\nThat was the salvation he had <\/p>\n
471
\n00:26:26,240 –> 00:26:28,760
\nreceived.
\nSo that’s another. <\/p>\n
472
\n00:26:30,760 –> 00:26:32,680
\nAnd then, of course, we’ve.
\nMoved on, as we have already <\/p>\n
473
\n00:26:32,680 –> 00:26:36,400
\nmoved on, with some attention
\nbeing paid to it to the maximum <\/p>\n
474
\n00:26:36,400 –> 00:26:38,720
\nof the gentile Cornelius, and
\nthe manner in which that <\/p>\n
475
\n00:26:38,720 –> 00:26:41,840
\nhousehold was made happy and
\nrejoicing when Peter left them <\/p>\n
476
\n00:26:41,840 –> 00:26:45,240
\nwith the gospel in their hearts.
\nAnd now? <\/p>\n
477
\n00:26:45,240 –> 00:26:48,440
\nWe come to Philippi.
\nAnd. <\/p>\n
478
\n00:26:48,440 –> 00:26:52,320
\nPaul and Silas are cast
\nundeserving of any punishment <\/p>\n
479
\n00:26:52,320 –> 00:26:54,640
\ninto jail and placed in the
\ninmost prisoner there. <\/p>\n
480
\n00:26:54,640 –> 00:26:58,400
\nPeter made fast in the stocks
\nand they. <\/p>\n
481
\n00:26:58,400 –> 00:27:01,360
\nSing hymns while they’re there
\ntheir. <\/p>\n
482
\n00:27:01,360 –> 00:27:04,040
\nOwn joy undisturbed by the
\ntribulations to which they are <\/p>\n
483
\n00:27:04,040 –> 00:27:09,600
\ngoing, and the smarts and aches
\nin their open wounds, And the <\/p>\n
484
\n00:27:09,600 –> 00:27:12,600
\nother prisoners hear them.
\nAnd. <\/p>\n
485
\n00:27:12,600 –> 00:27:14,800
\nSuddenly the doors are open and
\nthe shackles are loosed and <\/p>\n
486
\n00:27:14,800 –> 00:27:17,520
\neverybody is free and the jailer
\ncomes in and sees what has <\/p>\n
487
\n00:27:17,520 –> 00:27:19,960
\nhappened and is about to drop
\nhis sword and commit suicide, <\/p>\n
488
\n00:27:20,280 –> 00:27:22,520
\nknowing that his life will be
\nworth nothing if these people <\/p>\n
489
\n00:27:22,520 –> 00:27:24,560
\nescape and it comes to higher
\nauthorities ears. <\/p>\n
490
\n00:27:26,920 –> 00:27:28,560
\nAnd then?
\nThere is Paul’s do thyself no <\/p>\n
491
\n00:27:28,560 –> 00:27:32,840
\nharm.
\nWe are all here and the. <\/p>\n
492
\n00:27:32,840 –> 00:27:35,920
\nMan trembling and afraid, coming
\nand saying, Sirs, what must I do<\/p>\n
493
\n00:27:35,920 –> 00:27:40,000
\nto be saved?
\nPerhaps not a conscious <\/p>\n
494
\n00:27:40,000 –> 00:27:42,400
\nlawbreaker like the Jews of
\nPentecost, but certainly a <\/p>\n
495
\n00:27:42,400 –> 00:27:45,880
\nbrutalized man doing brutal
\nthings in the jail at Philippi. <\/p>\n
496
\n00:27:46,120 –> 00:27:48,880
\nAnd now, but not only safe from
\ntaking his own life, by the <\/p>\n
497
\n00:27:48,920 –> 00:27:52,960
\ntimely intervention of the
\nambassadors of the Lord it. <\/p>\n
498
\n00:27:52,960 –> 00:27:55,880
\nSays What must I do to be saved
\nthe night long, preaching to him<\/p>\n
499
\n00:27:55,880 –> 00:27:59,240
\nand his family, the washing of
\ntheir stripes and their baptism,<\/p>\n
500
\n00:27:59,240 –> 00:28:01,200
\nhis baptism and his household’s
\nbaptism, too. <\/p>\n
501
\n00:28:03,160 –> 00:28:04,440
\nAnd.
\nAgain, the rejoicing in that <\/p>\n
502
\n00:28:04,440 –> 00:28:07,680
\nhousehold as well when Paul and
\nSilas leave. <\/p>\n
503
\n00:28:11,000 –> 00:28:12,920
\nThings.
\nDo not go well in Philippi. <\/p>\n
504
\n00:28:12,920 –> 00:28:16,040
\nThere’s that being taken by the
\nRomans and submitted to <\/p>\n
505
\n00:28:16,040 –> 00:28:19,080
\nindignities, but on that
\noccasion. <\/p>\n
506
\n00:28:19,080 –> 00:28:21,640
\nAt least there is some little
\nredress, because when the <\/p>\n
507
\n00:28:21,640 –> 00:28:24,080
\nmagistrates send us, they let
\nthose men go. <\/p>\n
508
\n00:28:24,080 –> 00:28:27,080
\nPaul, with a surprising show of
\nvigour, says no. <\/p>\n
509
\n00:28:27,080 –> 00:28:29,960
\nThey have beaten us openly,
\nbeing Romans and uncondemned. <\/p>\n
510
\n00:28:29,960 –> 00:28:31,560
\nLet them come themselves and
\ntake it out. <\/p>\n
511
\n00:28:34,000 –> 00:28:35,080
\nIt.
\nAlmost looks a little <\/p>\n
512
\n00:28:35,080 –> 00:28:41,240
\nvindictive, doesn’t it?
\nBut it wasn’t that they were <\/p>\n
513
\n00:28:41,240 –> 00:28:44,840
\nRomans and they did have their
\nrights. <\/p>\n
514
\n00:28:46,280 –> 00:28:47,640
\nBut.
\nIt is certainly the right of <\/p>\n
515
\n00:28:47,640 –> 00:28:50,880
\nevery believer in all ages to
\ntake advantage of any law passed<\/p>\n
516
\n00:28:50,880 –> 00:28:53,640
\nin his favour which does not
\ninjure anybody else. <\/p>\n
517
\n00:28:55,080 –> 00:28:57,080
\nAs.
\nWhen your country exempts <\/p>\n
518
\n00:28:57,080 –> 00:29:00,800
\nChristadelphians from the draft
\nand they are as conscientious, <\/p>\n
519
\n00:29:00,800 –> 00:29:03,560
\nobjectors are allowed to have
\ntheir liberty or worry in the <\/p>\n
520
\n00:29:03,560 –> 00:29:05,280
\npast and, we hope, maybe in the
\nfuture. <\/p>\n
521
\n00:29:06,600 –> 00:29:08,680
\nOr.
\nWhen those making contributions <\/p>\n
522
\n00:29:08,680 –> 00:29:12,640
\nto Christadelphian causes can
\nmake them tax deductible and so.<\/p>\n
523
\n00:29:13,040 –> 00:29:15,640
\nCould make some funding of their
\ncontributions at the cost of <\/p>\n
524
\n00:29:15,640 –> 00:29:18,680
\nwhat the state would otherwise
\nhave taken only a variety of <\/p>\n
525
\n00:29:18,680 –> 00:29:21,160
\nother ways We are entitled to
\nuse the laws of our country. <\/p>\n
526
\n00:29:21,320 –> 00:29:24,040
\nWhen the law says yes, you are
\nwelcome to this, we acknowledge <\/p>\n
527
\n00:29:24,040 –> 00:29:27,880
\nyour right to it.
\nAnd so it was with Paul and his <\/p>\n
528
\n00:29:27,880 –> 00:29:31,120
\nRoman citizenship.
\nIf that could be used in the <\/p>\n
529
\n00:29:31,120 –> 00:29:33,480
\nLord’s service, it was right and
\npermissible to use it if. <\/p>\n
530
\n00:29:34,040 –> 00:29:35,280
\nHe.
\nCould be spared some of the <\/p>\n
531
\n00:29:35,280 –> 00:29:38,400
\nindignities that would have been
\ninflicted upon you had he not <\/p>\n
532
\n00:29:38,400 –> 00:29:39,960
\nbeen a Roman.
\nAnd it was right they should be <\/p>\n
533
\n00:29:39,960 –> 00:29:41,920
\nspared them.
\nHe said that plenty as it was. <\/p>\n
534
\n00:29:42,680 –> 00:29:44,200
\nAnd.
\nIn ours, conscientious objectors<\/p>\n
535
\n00:29:44,200 –> 00:29:46,680
\nare allowed to have their
\nliberty or worry in the past <\/p>\n
536
\n00:29:46,680 –> 00:29:48,120
\nand, we hope, maybe in the
\nfuture. <\/p>\n
537
\n00:29:49,440 –> 00:29:51,480
\nOr.
\nWhen those making contributions <\/p>\n
538
\n00:29:51,480 –> 00:29:55,440
\nto Christadelphian causes can
\nmake them tax deductible and so <\/p>\n
539
\n00:29:55,720 –> 00:29:58,400
\nmake some funding of their
\ncontributions at the cost of <\/p>\n
540
\n00:29:58,400 –> 00:30:01,400
\nwhat the state would otherwise
\nhave taken only a variety of <\/p>\n
541
\n00:30:01,400 –> 00:30:03,880
\nother ways we are entitled to
\nuse the laws of our country. <\/p>\n
542
\n00:30:04,000 –> 00:30:06,160
\nWhen the law says yes, you are
\nwelcome to this. <\/p>\n
543
\n00:30:06,160 –> 00:30:10,520
\nWe acknowledge your right to it.
\nAnd so it was with Paul and his <\/p>\n
544
\n00:30:10,520 –> 00:30:12,760
\nRoman citizenship.
\nIf. <\/p>\n
545
\n00:30:12,760 –> 00:30:14,320
\nThat could be used in the Lord’s
\nservice. <\/p>\n
546
\n00:30:14,320 –> 00:30:16,040
\nIt was right and permissible to
\nuse it. <\/p>\n
547
\n00:30:16,600 –> 00:30:17,880
\nHe.
\nCould be spared some of the <\/p>\n
548
\n00:30:17,880 –> 00:30:20,960
\nindignities that would have been
\ninflicted upon him had he not <\/p>\n
549
\n00:30:20,960 –> 00:30:23,080
\nbeen a Roman, and it was right
\nthat he should be spared them. <\/p>\n
550
\n00:30:23,200 –> 00:30:27,440
\nHe suffered plenty as it was,
\nuntil the need to make a public <\/p>\n
551
\n00:30:27,440 –> 00:30:29,720
\ndemonstration to those
\nmagistrates, that there were <\/p>\n
552
\n00:30:29,720 –> 00:30:31,640
\nrights that must not be
\ncontravened. <\/p>\n
553
\n00:30:31,640 –> 00:30:34,320
\nBelonging to Roman citizens was
\nthere and was justified. <\/p>\n
554
\n00:30:34,520 –> 00:30:36,600
\nAnd needed to be declared to the
\npeople at large. <\/p>\n
555
\n00:30:36,600 –> 00:30:39,280
\nIt was right to say let them
\ncome themselves and fetch us <\/p>\n
556
\n00:30:39,280 –> 00:30:43,160
\nout, but they.
\nLeft the city for all that. <\/p>\n
557
\n00:30:43,160 –> 00:30:45,400
\nIt was not really very safe for
\nthem to stay there now and. <\/p>\n
558
\n00:30:45,760 –> 00:30:46,800
\nThe.
\nNext port of call was <\/p>\n
559
\n00:30:46,800 –> 00:30:48,600
\nThessalonica.
\nAnd. <\/p>\n
560
\n00:30:48,600 –> 00:30:51,040
\nThere they preached the Lord’s
\nwords earnestly, and quite <\/p>\n
561
\n00:30:51,040 –> 00:30:54,000
\nevidently A considerable number
\naccepted the faith, because it <\/p>\n
562
\n00:30:54,000 –> 00:30:56,240
\nmust have been quite quickly
\nafterwards, during the same <\/p>\n
563
\n00:30:56,240 –> 00:30:58,960
\njourney, that the Thessalonians
\nreceived 2 letters from him. <\/p>\n
564
\n00:30:59,960 –> 00:31:01,240
\nAnd.
\nAlmost surprising thing, in a <\/p>\n
565
\n00:31:01,240 –> 00:31:02,520
\nway.
\nThe. <\/p>\n
566
\n00:31:02,520 –> 00:31:05,240
\nTwo such letters should have
\ngone so soon when the church had<\/p>\n
567
\n00:31:05,240 –> 00:31:08,200
\nbeen founded so recently.
\nThere were obviously problems <\/p>\n
568
\n00:31:08,200 –> 00:31:10,320
\nthere.
\nProblems that Paul learned only <\/p>\n
569
\n00:31:10,320 –> 00:31:13,440
\ntoo well when he only narrowly
\nescaped by with his life and was<\/p>\n
570
\n00:31:13,440 –> 00:31:16,440
\nsent away from there because the
\nJews were after him and found a <\/p>\n
571
\n00:31:16,440 –> 00:31:19,920
\ntemporary hiding place in Berea.
\nNo it. <\/p>\n
572
\n00:31:19,920 –> 00:31:21,520
\nWas not a comfortable life for
\nthe apostle. <\/p>\n
573
\n00:31:21,520 –> 00:31:24,400
\nWherever he went, the Jews were
\nthere looking for him, and if <\/p>\n
574
\n00:31:24,400 –> 00:31:27,520
\nthey weren’t there, they came
\nfrom the last he left behind and<\/p>\n
575
\n00:31:27,520 –> 00:31:30,120
\ncame and sought his life and
\nsought to do him harm. <\/p>\n
576
\n00:31:31,680 –> 00:31:33,240
\nAnd.
\nFor Berea, too, though they were<\/p>\n
577
\n00:31:33,360 –> 00:31:36,200
\nsome of them more noble than
\nthose of Thessalonica, in that <\/p>\n
578
\n00:31:36,200 –> 00:31:39,760
\nthey received the God Word with
\ngladness, and examined it daily.<\/p>\n
579
\n00:31:39,760 –> 00:31:42,360
\nWhether these things were so,
\nand therefore many of them <\/p>\n
580
\n00:31:42,360 –> 00:31:44,640
\nbelieved.
\nBerea. <\/p>\n
581
\n00:31:44,640 –> 00:31:47,200
\nHas not left its mark among the
\nhistory of the Community and the<\/p>\n
582
\n00:31:47,200 –> 00:31:52,560
\nway that Thessalonica did and.
\nFrom there, he goes to Athens. <\/p>\n
583
\n00:31:54,320 –> 00:31:55,880
\nIn.
\nAthens having gone alone because<\/p>\n
584
\n00:31:55,880 –> 00:31:59,440
\nthere was work for Timothy and
\nSilas to do in the area of <\/p>\n
585
\n00:31:59,440 –> 00:32:02,400
\nThessalonica and Philippi which
\nthey had not finished, and he <\/p>\n
586
\n00:32:02,400 –> 00:32:04,520
\npreferred to be left alone
\nrather than bring them away <\/p>\n
587
\n00:32:04,520 –> 00:32:06,120
\nprematurely.
\nHe. <\/p>\n
588
\n00:32:06,120 –> 00:32:09,000
\nFound time on his hands.
\nHe. <\/p>\n
589
\n00:32:09,000 –> 00:32:10,720
\nPreached in the synagogue of the
\nJews. <\/p>\n
590
\n00:32:11,440 –> 00:32:13,320
\nAnd.
\nWaiting for his friends came <\/p>\n
591
\n00:32:13,640 –> 00:32:16,480
\nacross the area of Pagos.
\nAnd. <\/p>\n
592
\n00:32:16,480 –> 00:32:22,440
\nThere he saw or there he had
\nseen an altar to an unknown God.<\/p>\n
593
\n00:32:24,880 –> 00:32:26,920
\nAnd.
\nThis pride, his enthusiasm, and <\/p>\n
594
\n00:32:26,920 –> 00:32:29,960
\nhis zeal to such an extent that
\nhe wasn’t content to wait till <\/p>\n
595
\n00:32:29,960 –> 00:32:34,680
\nhis friends arrived ordinary.
\nThe Lord, who had wisely <\/p>\n
596
\n00:32:34,680 –> 00:32:38,160
\nprovided that by two and two his
\nfirst disciples should go out, <\/p>\n
597
\n00:32:38,360 –> 00:32:40,680
\nno doubt expected that that
\ncustom will continue to be <\/p>\n
598
\n00:32:40,680 –> 00:32:42,840
\nfollowed, at least not less than
\ntwo and two. <\/p>\n
599
\n00:32:42,840 –> 00:32:45,560
\nThat disciples would not be left
\nto stand alone, but would be <\/p>\n
600
\n00:32:45,560 –> 00:32:48,080
\ngiven the brotherly support and
\nlove of a companion. <\/p>\n
601
\n00:32:49,720 –> 00:32:51,160
\nBut.
\nThis time it was too much that <\/p>\n
602
\n00:32:51,360 –> 00:32:55,080
\nto an unknown God, and Paul
\nproceeded to reason. <\/p>\n
603
\n00:32:55,080 –> 00:32:58,120
\nAgainst it, and was taken by
\nthose who questioned with him to<\/p>\n
604
\n00:32:58,120 –> 00:33:01,120
\nthe Arial Pagas to the Mars
\nHill, as we call it. <\/p>\n
605
\n00:33:01,840 –> 00:33:03,680
\nHeavily.
\nOvershadowed by the Parthenon, <\/p>\n
606
\n00:33:03,680 –> 00:33:07,000
\nwhere the great things of Greek
\nidolatry looked down upon him, <\/p>\n
607
\n00:33:07,000 –> 00:33:10,040
\nand Paul seemed in a very puny
\nposition as he stood there. <\/p>\n
608
\n00:33:11,960 –> 00:33:13,800
\nMind you, the Parthenon is in
\nruins. <\/p>\n
609
\n00:33:15,520 –> 00:33:16,840
\nAnd.
\nAt the foot of the Areopagus <\/p>\n
610
\n00:33:16,840 –> 00:33:19,120
\nthere is a plate bearing the
\nwhole of Paul’s speech to the <\/p>\n
611
\n00:33:19,120 –> 00:33:21,200
\nmen of Athens in Greek letters.
\nUntil this day. <\/p>\n
612
\n00:33:21,440 –> 00:33:26,080
\nIt’s nice to see it there.
\nHis method has his His message <\/p>\n
613
\n00:33:26,080 –> 00:33:29,560
\nhas lived he.
\nStood there he. <\/p>\n
614
\n00:33:29,560 –> 00:33:32,720
\nDidn’t mince his words, but said
\nye men of Athens, I perceive <\/p>\n
615
\n00:33:32,720 –> 00:33:35,760
\nthat in all things ye are, or
\nthat can be watered down to <\/p>\n
616
\n00:33:35,760 –> 00:33:38,480
\nsomewhat religious, but I think
\nthe authorized versions 2 <\/p>\n
617
\n00:33:38,480 –> 00:33:40,480
\nsuperstitious conveys the idea
\nbetter. <\/p>\n
618
\n00:33:42,360 –> 00:33:43,640
\nYou.
\nSeem to think that if you <\/p>\n
619
\n00:33:43,640 –> 00:33:45,920
\nworship all the gods there are
\nand make provision for the ones <\/p>\n
620
\n00:33:45,920 –> 00:33:49,160
\nthere might be, but you haven’t
\nmet them yet, everything will go<\/p>\n
621
\n00:33:49,160 –> 00:33:50,720
\nwell.
\nYou. <\/p>\n
622
\n00:33:50,720 –> 00:33:52,760
\nSeem to think that when there is
\npestilence in the land, you let <\/p>\n
623
\n00:33:52,760 –> 00:33:54,800
\nforth a flock of goats, and
\neverywhere they come to rest you<\/p>\n
624
\n00:33:54,800 –> 00:33:56,920
\nbuild an altar and make that out
\nto a God. <\/p>\n
625
\n00:33:56,920 –> 00:33:59,560
\nWe offer a sacrifice there.
\nThings will go well with you, <\/p>\n
626
\n00:33:59,600 –> 00:34:01,680
\nbut it’s not right.
\nThere aren’t so many gods. <\/p>\n
627
\n00:34:01,680 –> 00:34:04,000
\nThere’s only one and he’s not
\nlike goats or any other living <\/p>\n
628
\n00:34:04,000 –> 00:34:06,360
\ncreature.
\nHe can’t be likened to any <\/p>\n
629
\n00:34:06,360 –> 00:34:09,280
\nliving thing, and images of him
\nshould not be made the God who <\/p>\n
630
\n00:34:09,280 –> 00:34:11,600
\nmade the earth.
\nOf whom certain of your own <\/p>\n
631
\n00:34:11,600 –> 00:34:14,800
\nprophets, poets, have said, we
\nare also his offspring. <\/p>\n
632
\n00:34:14,800 –> 00:34:17,679
\nGod who made the world ought not
\nto be worshipped with men’s <\/p>\n
633
\n00:34:17,679 –> 00:34:19,920
\nhands by artifacts of human
\nmaking. <\/p>\n
634
\n00:34:22,960 –> 00:34:25,239
\nIt’s an interesting thing that,
\nrather surprisingly, Paul’s <\/p>\n
635
\n00:34:25,239 –> 00:34:26,880
\nmessage to the Gentiles of
\nAthens. <\/p>\n
636
\n00:34:26,880 –> 00:34:31,800
\nThe sophisticated philosopher
\nGentiles of Athens at one point <\/p>\n
637
\n00:34:31,800 –> 00:34:34,840
\nmakes contact with Stephen’s
\nmessage to the Jews in Acts <\/p>\n
638
\n00:34:34,840 –> 00:34:38,679
\nChapter 7.
\nFor Stephen had said to them, <\/p>\n
639
\n00:34:38,800 –> 00:34:41,639
\nhaving gone through their
\nvarious places of worship and <\/p>\n
640
\n00:34:41,639 –> 00:34:44,840
\nSolomon’s final erection of the
\ntemple, how be it the most? <\/p>\n
641
\n00:34:44,840 –> 00:34:46,760
\nI dwelleth not in temples made
\nwith hands. <\/p>\n
642
\n00:34:47,960 –> 00:34:50,600
\nI set the prophet, Heaven is my
\nthrone and earth is my <\/p>\n
643
\n00:34:50,600 –> 00:34:52,600
\nfootstool.
\nWhere is the house that you will<\/p>\n
644
\n00:34:52,600 –> 00:34:54,159
\nbuild me?
\nAnd where is the place of my <\/p>\n
645
\n00:34:54,159 –> 00:34:57,520
\nrest and?
\nSo Paul in Athens says How be <\/p>\n
646
\n00:34:57,520 –> 00:35:00,400
\nit?
\nGod dwelleth not in temples made<\/p>\n
647
\n00:35:00,400 –> 00:35:03,280
\nwith hands, but.
\nIn every place he that worshiped<\/p>\n
648
\n00:35:03,320 –> 00:35:08,000
\nhim is acceptable to him.
\nNow. <\/p>\n
649
\n00:35:08,080 –> 00:35:13,480
\nThere’s a very important thing I
\nthink arises out of the speeches<\/p>\n
650
\n00:35:13,480 –> 00:35:15,920
\nwhich the various apostles and
\npreachers of the gospel are <\/p>\n
651
\n00:35:15,920 –> 00:35:20,560
\nknown to have made in the Acts
\nof the Apostles, and some of the<\/p>\n
652
\n00:35:20,560 –> 00:35:22,840
\nways in which their letters are
\nknown to have been written. <\/p>\n
653
\n00:35:24,680 –> 00:35:26,600
\nPaul.
\nWas all things, as we said, to <\/p>\n
654
\n00:35:26,600 –> 00:35:29,480
\nall men and so.
\nNo doubt were the other <\/p>\n
655
\n00:35:29,480 –> 00:35:31,960
\npreachers is that as they had
\nthe same versatility of <\/p>\n
656
\n00:35:31,960 –> 00:35:36,040
\npreaching as Paul did.
\nSo when Peter preached at <\/p>\n
657
\n00:35:36,040 –> 00:35:37,920
\nPentecost, it was Jewish
\nhistory. <\/p>\n
658
\n00:35:38,760 –> 00:35:40,720
\nAnd.
\nThese writings of David that led<\/p>\n
659
\n00:35:40,720 –> 00:35:44,440
\nhim up to Jesus Christ.
\nAnd when Paul preached in the <\/p>\n
660
\n00:35:44,440 –> 00:35:47,920
\nsynagogue of Pisidian Antioch,
\nit was Jewish history, and again<\/p>\n
661
\n00:35:47,920 –> 00:35:50,200
\nthe lightings of David that led
\nhim up to Jesus Christ. <\/p>\n
662
\n00:35:51,920 –> 00:35:54,920
\nWhen Paul wrote his letter to
\nthe Galatians, it was messages <\/p>\n
663
\n00:35:54,920 –> 00:35:57,760
\nfrom the law that provided his
\nprincipal objective in arriving <\/p>\n
664
\n00:35:57,960 –> 00:36:00,600
\nat the conclusion to which he
\nwished to lead them. <\/p>\n
665
\n00:36:02,920 –> 00:36:06,320
\nBut when Paul wrote to the
\nThessalonians, he concentrated <\/p>\n
666
\n00:36:06,320 –> 00:36:08,800
\nupon the Lord Jesus Christ.
\nMade. <\/p>\n
667
\n00:36:08,800 –> 00:36:12,320
\nMinimal references to the
\nprophets that went before took <\/p>\n
668
\n00:36:12,320 –> 00:36:15,480
\nthem at their own standards and
\ntried to preach Jesus on Jesus <\/p>\n
669
\n00:36:15,480 –> 00:36:17,920
\nown merits as he were with that
\nas the starting point. <\/p>\n
670
\n00:36:19,400 –> 00:36:23,040
\nAnd when he went to Athens, he
\nstarted off with their idolatry <\/p>\n
671
\n00:36:23,040 –> 00:36:26,440
\nand their vain philosophy and.
\nLED them through to the one true<\/p>\n
672
\n00:36:26,440 –> 00:36:29,240
\nliving God, who made heaven and
\nearth, and the final assurance <\/p>\n
673
\n00:36:29,240 –> 00:36:31,920
\ngiven unto all men that God
\nraised Jesus from the dead. <\/p>\n
674
\n00:36:34,680 –> 00:36:37,320
\nI think there’s some occasion to
\nsearch our own hearts and our <\/p>\n
675
\n00:36:37,320 –> 00:36:43,320
\nown practices in connection with
\nthis I. <\/p>\n
676
\n00:36:43,320 –> 00:36:47,080
\nWould not for a moment say that
\na lecture with Daniel too, as <\/p>\n
677
\n00:36:47,080 –> 00:36:49,000
\nits foundation is a wrong
\nlecture to give. <\/p>\n
678
\n00:36:49,000 –> 00:36:51,800
\nI have.
\nDone it, and will doubtless, God<\/p>\n
679
\n00:36:51,800 –> 00:36:55,880
\nwilling, do it again.
\nI would not say that. <\/p>\n
680
\n00:36:56,920 –> 00:36:59,080
\nThe.
\nAdducing of fulfilled prophecy <\/p>\n
681
\n00:36:59,080 –> 00:37:02,360
\nas witness to the truth of God’s
\nword is the wrong thing to do <\/p>\n
682
\n00:37:03,560 –> 00:37:05,080
\ninsofar as it lies within my
\npower. <\/p>\n
683
\n00:37:05,080 –> 00:37:07,280
\nI’ve done that too, and again,
\nGod willing, will doubtless do <\/p>\n
684
\n00:37:07,280 –> 00:37:11,880
\nit again.
\nI would say though that <\/p>\n
685
\n00:37:11,880 –> 00:37:17,160
\nreference to prophetic matters,
\nespecially predictive ones that <\/p>\n
686
\n00:37:17,160 –> 00:37:21,360
\nhaven’t happened yet, and a
\nconcentration upon the purpose <\/p>\n
687
\n00:37:21,360 –> 00:37:25,360
\nof God in.
\nHow we know that by a certain <\/p>\n
688
\n00:37:25,360 –> 00:37:27,920
\nroute God will achieve the
\nfulfillment of His Kingdom in <\/p>\n
689
\n00:37:27,920 –> 00:37:31,480
\nthe future needs to be very
\ncarefully watched and kept <\/p>\n
690
\n00:37:31,480 –> 00:37:33,880
\nwithin bounds if we are not to
\noverbalance. <\/p>\n
691
\n00:37:35,000 –> 00:37:36,080
\nThe.
\nPreaching of the gospel. <\/p>\n
692
\n00:37:37,880 –> 00:37:39,960
\nYou.
\nDon’t find anything like that <\/p>\n
693
\n00:37:41,200 –> 00:37:45,920
\nanywhere in the public speeches
\nof the New Testament, and not <\/p>\n
694
\n00:37:45,920 –> 00:37:48,960
\nmuch of it anywhere in the
\nEpistles either. <\/p>\n
695
\n00:37:51,080 –> 00:37:52,240
\nYou’ll.
\nFind appeals to the Old <\/p>\n
696
\n00:37:52,240 –> 00:37:54,280
\nTestament leading you to Christ
\nin Acts. <\/p>\n
697
\n00:37:54,800 –> 00:37:58,880
\nWhen addressed to Jews, Paul,
\nStephen, Peter. <\/p>\n
698
\n00:37:59,920 –> 00:38:03,200
\nYou’ll find appeals to their own
\nstarting points in idolatry <\/p>\n
699
\n00:38:03,200 –> 00:38:05,480
\nleading to Jesus Christ
\naddressed to Gentiles. <\/p>\n
700
\n00:38:06,120 –> 00:38:09,800
\nIn.
\nActs chapter 17 You find Paul <\/p>\n
701
\n00:38:09,800 –> 00:38:12,320
\naddressing King Agrippa and
\nwhile telling him that he knows <\/p>\n
702
\n00:38:12,320 –> 00:38:15,120
\nthat Agrippa believes in the
\nprophets going as soon as he <\/p>\n
703
\n00:38:15,120 –> 00:38:17,440
\ncan, from what the prophets have
\nsaid to whom they were talking <\/p>\n
704
\n00:38:17,440 –> 00:38:19,680
\nabout.
\nAnd getting there to Jesus <\/p>\n
705
\n00:38:19,680 –> 00:38:24,240
\nChrist in his works.
\nAnd you find, without exception,<\/p>\n
706
\n00:38:24,440 –> 00:38:26,960
\nthat all these methods of
\npreaching are intended to lead <\/p>\n
707
\n00:38:26,960 –> 00:38:31,560
\npeople to showing faith in
\nJesus, repenting and being <\/p>\n
708
\n00:38:31,560 –> 00:38:34,680
\nbaptized, believing the gospel,
\nand living the life that leads <\/p>\n
709
\n00:38:34,680 –> 00:38:40,160
\nthem to the Kingdom.
\nA case may legitimately be made <\/p>\n
710
\n00:38:40,160 –> 00:38:43,920
\nout for avenues of approach
\nwhich give particular ways of <\/p>\n
711
\n00:38:43,920 –> 00:38:48,080
\ninteresting people in the first
\nplace in the gospel which we <\/p>\n
712
\n00:38:48,080 –> 00:38:50,720
\nhave to preach, but if it don’t
\nget to the gospel pretty quick, <\/p>\n
713
\n00:38:52,080 –> 00:38:54,360
\nwe’re not getting a very
\nbalanced message from the Lord <\/p>\n
714
\n00:38:56,000 –> 00:38:57,600
\nwe.
\nPreach Jesus Christ and Him <\/p>\n
715
\n00:38:57,600 –> 00:39:00,840
\ncrucified.
\nI determined to know nothing <\/p>\n
716
\n00:39:00,840 –> 00:39:02,960
\namong you, said Jesus Christ and
\nHim crucified. <\/p>\n
717
\n00:39:04,680 –> 00:39:07,360
\nThey preached through Jesus the
\nresurrection of the dead. <\/p>\n
718
\n00:39:08,560 –> 00:39:11,680
\nGo through Judea and Samaria
\ninto the uttermost parts of the <\/p>\n
719
\n00:39:11,680 –> 00:39:15,040
\nearth, and in all those places
\nyou shall be witnesses with me <\/p>\n
720
\n00:39:15,040 –> 00:39:17,480
\nof my resurrection.
\nThe Lord Jesus Christ <\/p>\n
721
\n00:39:17,480 –> 00:39:22,040
\ncommissions them and.
\nI think our preaching of the <\/p>\n
722
\n00:39:22,040 –> 00:39:25,400
\ngospel could well at an earlier
\nstage and more thoroughly be <\/p>\n
723
\n00:39:25,400 –> 00:39:30,560
\nmore Christ centred than it is.
\nThe message is to bring people <\/p>\n
724
\n00:39:30,560 –> 00:39:33,320
\nto repentance and
\nacknowledgement of the Lord <\/p>\n
725
\n00:39:33,320 –> 00:39:37,160
\nJesus Christ.
\nThat’s what Paul does in Athens.<\/p>\n
726
\n00:39:39,640 –> 00:39:41,600
\nIn.
\nThat very well known phrase <\/p>\n
727
\n00:39:41,600 –> 00:39:47,200
\nwhich we read.
\nOr can easily read again the <\/p>\n
728
\n00:39:47,200 –> 00:39:51,520
\ntimes of this ignorance God
\noverlooked but. <\/p>\n
729
\n00:39:51,520 –> 00:39:54,320
\nNow commanded the all men
\neverywhere to repent. <\/p>\n
730
\n00:39:56,080 –> 00:39:58,320
\nBecause he has appointed a day
\nin the which he will judge the <\/p>\n
731
\n00:39:58,320 –> 00:40:01,160
\nworld in righteousness by that
\nman who he has ordained. <\/p>\n
732
\n00:40:02,720 –> 00:40:04,520
\nWhere?
\nAll he has given assurance unto <\/p>\n
733
\n00:40:04,520 –> 00:40:07,320
\nall men in.
\nThat he hath raised him from the<\/p>\n
734
\n00:40:07,320 –> 00:40:15,600
\ndead so God didn’t think so
\nhardly of those who were in <\/p>\n
735
\n00:40:15,600 –> 00:40:18,800
\ntheir ignorance, and therefore
\nwe’re not accountable. <\/p>\n
736
\n00:40:20,440 –> 00:40:22,560
\nHe will think very hardly if
\nthose who were given the <\/p>\n
737
\n00:40:22,560 –> 00:40:25,680
\nopportunity of light prefer to
\nremain in ignorance, or in <\/p>\n
738
\n00:40:25,680 –> 00:40:29,080
\nignoration, or in disobedience.
\nI. <\/p>\n
739
\n00:40:29,080 –> 00:40:32,040
\nAm now telling you about the new
\nlight, which has dawned, says <\/p>\n
740
\n00:40:32,040 –> 00:40:35,000
\nPaul.
\nThe message of the Lord Jesus <\/p>\n
741
\n00:40:35,000 –> 00:40:38,160
\nChrist, and He commands all men
\neverywhere hearing that message <\/p>\n
742
\n00:40:38,560 –> 00:40:40,720
\nto follow its consequences
\nthrough and repent. <\/p>\n
743
\n00:40:42,720 –> 00:40:44,520
\nIt’s.
\nRepentance and remission of sins<\/p>\n
744
\n00:40:44,520 –> 00:40:47,440
\nbeing preached in his name,
\nbeginning at Jerusalem, and now <\/p>\n
745
\n00:40:47,440 –> 00:40:50,280
\nhaving stretched as far West as
\nAthens, which the apostle is <\/p>\n
746
\n00:40:50,280 –> 00:40:53,200
\ntalking about.
\nThat is a cardinal thing in his <\/p>\n
747
\n00:40:53,200 –> 00:40:55,040
\nmessage.
\nThat is the burden of his <\/p>\n
748
\n00:40:55,040 –> 00:41:00,720
\npreaching, and one of the
\nreasons he gives for repenting <\/p>\n
749
\n00:41:00,720 –> 00:41:04,080
\nis that he has appointed a day
\nin. <\/p>\n
750
\n00:41:04,080 –> 00:41:06,440
\nThe which he will judge the
\nworld in righteousness. <\/p>\n
751
\n00:41:08,960 –> 00:41:11,600
\nNow the word judge can mean more
\nthan one thing. <\/p>\n
752
\n00:41:12,880 –> 00:41:15,040
\nIt can mean passing an opinion
\nabout somebody else that we’re <\/p>\n
753
\n00:41:15,040 –> 00:41:18,120
\ntold not to do judge not that he
\nbe not judged. <\/p>\n
754
\n00:41:19,800 –> 00:41:23,160
\nIt can mean sit upon the throne
\nof Judgement on the Day of <\/p>\n
755
\n00:41:23,160 –> 00:41:25,960
\nJudgement, judging the quick and
\nthe dead, which the Lord Jesus <\/p>\n
756
\n00:41:25,960 –> 00:41:30,800
\nChrist will do when he returns.
\nIt can mean judging over the <\/p>\n
757
\n00:41:30,800 –> 00:41:34,040
\nnations in the same way that the
\njudges of the Old Testament were<\/p>\n
758
\n00:41:34,040 –> 00:41:37,600
\nrulers over Israel rule over the
\nworld in righteousness. <\/p>\n
759
\n00:41:37,600 –> 00:41:40,120
\nHe will do that too, Lord Jesus
\nChrist when he comes. <\/p>\n
760
\n00:41:41,760 –> 00:41:43,000
\nBut it’s an interesting
\nquestion. <\/p>\n
761
\n00:41:43,000 –> 00:41:46,360
\nDoes that dress in this passage
\nmean he will rule the world in <\/p>\n
762
\n00:41:46,360 –> 00:41:51,320
\nrighteousness, which he will?
\nOr does it mean he will judge in<\/p>\n
763
\n00:41:51,320 –> 00:41:54,520
\nthe sense of passing judgement
\nupon deciding who is right and <\/p>\n
764
\n00:41:54,520 –> 00:41:59,600
\nwho is wrong, who is worthy and
\nwho is unworthy and I? <\/p>\n
765
\n00:41:59,600 –> 00:42:01,880
\nDon’t think in its context there
\ncan be much doubt that that is <\/p>\n
766
\n00:42:01,880 –> 00:42:04,840
\nwhat it means.
\nFor the. <\/p>\n
767
\n00:42:04,840 –> 00:42:08,240
\nApostle says the times of this
\nignorance got overlooked, but he<\/p>\n
768
\n00:42:08,240 –> 00:42:11,360
\nnow commands all men everywhere
\nwho hear the message. <\/p>\n
769
\n00:42:11,360 –> 00:42:14,520
\nIt would mean wouldn’t it all
\nmen everywhere to repent because<\/p>\n
770
\n00:42:15,440 –> 00:42:17,360
\nhe has appointed a day of
\njudgement. <\/p>\n
771
\n00:42:18,600 –> 00:42:21,240
\nNow it wouldn’t be much useful
\nit telling the Athenians that <\/p>\n
772
\n00:42:21,240 –> 00:42:23,960
\nthey ought to repent of their
\nsins and be baptized, because <\/p>\n
773
\n00:42:23,960 –> 00:42:25,680
\none day Christ is going to rule
\nover the earth. <\/p>\n
774
\n00:42:26,960 –> 00:42:29,960
\nThat wouldn’t quite affect them.
\nBut it. <\/p>\n
775
\n00:42:29,960 –> 00:42:32,200
\nWould be very important to tell
\nthem that they ought to repent <\/p>\n
776
\n00:42:32,200 –> 00:42:35,200
\nand be baptized because one day
\nJesus Christ is coming back in <\/p>\n
777
\n00:42:35,200 –> 00:42:37,800
\njudgement and.
\nThey may have to answer for it <\/p>\n
778
\n00:42:39,560 –> 00:42:42,120
\nso that the message must have
\nbeen relevant to that generation<\/p>\n
779
\n00:42:42,120 –> 00:42:45,240
\nand every intermediate
\ngeneration before the Lord Jesus<\/p>\n
780
\n00:42:45,240 –> 00:42:48,640
\nChrist returned to the earth.
\nThis message of judgement, <\/p>\n
781
\n00:42:48,640 –> 00:42:51,400
\nthough it will involve the Lord
\nruling over the nations, was for<\/p>\n
782
\n00:42:51,400 –> 00:42:53,960
\nthose who heard, then for those
\nwho heard sins, and for those <\/p>\n
783
\n00:42:53,960 –> 00:42:56,640
\nwho now hear the gospel.
\nThe message not only that Christ<\/p>\n
784
\n00:42:56,640 –> 00:42:59,640
\nis coming to reign, but that if
\nyou are deemed by him. <\/p>\n
785
\n00:43:00,800 –> 00:43:03,240
\nTo have known the gospel
\nadequately to be responsible to <\/p>\n
786
\n00:43:03,240 –> 00:43:06,560
\nhis call, then that day will be
\na day of judgement for you. <\/p>\n
787
\n00:43:06,560 –> 00:43:10,640
\nAlso he has appointed a day in
\nwhich he will do that. <\/p>\n
788
\n00:43:12,320 –> 00:43:15,120
\nIn fact, it finds its place
\ntogether with a later message of<\/p>\n
789
\n00:43:15,120 –> 00:43:20,040
\nPaul in the 24th chapter, when
\nhe speaks to Felix in Caesarea <\/p>\n
790
\n00:43:20,240 –> 00:43:22,640
\nabout his faith.
\nHe. <\/p>\n
791
\n00:43:22,640 –> 00:43:25,840
\nBegins by talking about himself,
\nand he says, I have hoped toward<\/p>\n
792
\n00:43:25,840 –> 00:43:28,520
\nGod, which they, the Jews
\nthemselves, also allow, that <\/p>\n
793
\n00:43:28,520 –> 00:43:31,560
\nthere shall be a resurrection of
\nthe dead, both of the just and <\/p>\n
794
\n00:43:31,560 –> 00:43:34,720
\nof the unjust, and says.
\nTherefore I exert myself to have<\/p>\n
795
\n00:43:34,760 –> 00:43:37,040
\na conscience void of offence.
\nIn. <\/p>\n
796
\n00:43:37,040 –> 00:43:40,240
\nOther words, there will be a day
\nwhen dead are raised, those dead<\/p>\n
797
\n00:43:40,240 –> 00:43:42,720
\nwill include just and unjust.
\nAnd I particularly want to be <\/p>\n
798
\n00:43:42,720 –> 00:43:45,200
\namongst the just.
\nAnd so I exert myself to have a <\/p>\n
799
\n00:43:45,200 –> 00:43:47,120
\nclear conscience now in my
\nservice to God. <\/p>\n
800
\n00:43:48,320 –> 00:43:50,640
\nAnd then when he comes back for
\na second interview with Felix, <\/p>\n
801
\n00:43:50,640 –> 00:43:53,960
\nhe tries to talk to him of
\nrighteousness and temperance and<\/p>\n
802
\n00:43:53,960 –> 00:43:57,920
\njudgement to come.
\nAnd that judgement to come, <\/p>\n
803
\n00:43:57,920 –> 00:44:02,080
\nundoubtedly there means the
\njudgement which will sit to <\/p>\n
804
\n00:44:02,240 –> 00:44:05,400
\ndetermine whether certain
\npersons and Felix was invited to<\/p>\n
805
\n00:44:05,400 –> 00:44:07,800
\nthink that he might be one of
\nthem will. <\/p>\n
806
\n00:44:07,800 –> 00:44:10,920
\nBe able to be.
\nAdmitted into God’s Kingdom or <\/p>\n
807
\n00:44:10,920 –> 00:44:15,440
\ndenied admission and.
\nFelix plainly saw that when when<\/p>\n
808
\n00:44:15,440 –> 00:44:17,920
\nhe heard poor reasoning of
\nrighteousness. <\/p>\n
809
\n00:44:18,400 –> 00:44:20,640
\nAnd.
\nTemperance and judgement to <\/p>\n
810
\n00:44:20,640 –> 00:44:24,560
\ncome, Felix trembled.
\nOr. <\/p>\n
811
\n00:44:24,560 –> 00:44:27,520
\nAs the Revised Nation puts it,
\nFelix was terrified. <\/p>\n
812
\n00:44:30,320 –> 00:44:32,120
\nIt’s an interesting thing in the
\ntechnique of preaching the <\/p>\n
813
\n00:44:32,120 –> 00:44:35,360
\ngospel.
\nThat too isn’t it there. <\/p>\n
814
\n00:44:35,360 –> 00:44:37,360
\nAre those around us who tell us
\nthat the gospel is, and it <\/p>\n
815
\n00:44:37,360 –> 00:44:41,720
\ncertainly is, the gospel of
\nlove, in which God so loved the <\/p>\n
816
\n00:44:41,720 –> 00:44:44,040
\nworld that he gave his only
\nbegotten Son, that whosoever <\/p>\n
817
\n00:44:44,040 –> 00:44:46,880
\nbelieveth in him should not
\nperish, but have eternal life. <\/p>\n
818
\n00:44:47,040 –> 00:44:49,440
\nSo love should be the keynote of
\nthe preaching of the gospel, we <\/p>\n
819
\n00:44:49,440 –> 00:44:51,080
\nare told.
\nAnd so it should, as far as it <\/p>\n
820
\n00:44:51,080 –> 00:44:54,000
\ncan.
\nBut. <\/p>\n
821
\n00:44:54,000 –> 00:44:56,840
\nJust as the love to a child may
\nsometimes involve, its justice <\/p>\n
822
\n00:44:56,840 –> 00:44:59,960
\nmeant so.
\nMay the love which seeks to win <\/p>\n
823
\n00:44:59,960 –> 00:45:03,600
\npeople for Christ sometimes
\ninvolve a pitiless. <\/p>\n
824
\n00:45:04,040 –> 00:45:06,840
\nRevealing of the consequences
\nthat might follow if the love is<\/p>\n
825
\n00:45:06,840 –> 00:45:09,840
\nnot accepted.
\nAnd. <\/p>\n
826
\n00:45:09,840 –> 00:45:13,440
\nAs the Lord Jesus Christ
\nreported by John in John chapter<\/p>\n
827
\n00:45:13,440 –> 00:45:17,000
\n3 tells us that God so loved the
\nworld that he gave his only <\/p>\n
828
\n00:45:17,000 –> 00:45:19,920
\nbegotten Son, that whosoever
\nbelieveth in him should not <\/p>\n
829
\n00:45:19,920 –> 00:45:23,400
\nperish, but have eternal life,
\nand adds For God sent not his <\/p>\n
830
\n00:45:23,400 –> 00:45:26,560
\nSon into the world to condemn
\nthe world, but. <\/p>\n
831
\n00:45:26,560 –> 00:45:30,680
\nThat the world through him might
\nbe saved, so does he find it <\/p>\n
832
\n00:45:30,680 –> 00:45:33,720
\nneedful also to add, But this is
\nthe condemnation. <\/p>\n
833
\n00:45:34,920 –> 00:45:36,480
\nThe.
\nLight is coming to the world, <\/p>\n
834
\n00:45:36,680 –> 00:45:39,520
\nand men love darkness rather
\nthan light, because their deeds <\/p>\n
835
\n00:45:39,520 –> 00:45:43,240
\nwere evil.
\nAnd so for all the love that is <\/p>\n
836
\n00:45:43,240 –> 00:45:45,640
\nshown in the Lord Jesus Christ,
\nthere are some for whom it is <\/p>\n
837
\n00:45:45,640 –> 00:45:49,480
\nneedful to warn them.
\nIf anyone hear my word and <\/p>\n
838
\n00:45:49,480 –> 00:45:53,600
\nbelieve not, I judge him, not
\nthe word that I have spoken, the<\/p>\n
839
\n00:45:53,600 –> 00:45:59,760
\nsame shall judge him at the last
\nday, And so to Felix. <\/p>\n
840
\n00:46:00,920 –> 00:46:03,240
\nReasoned with about
\nrighteousness and temperance, <\/p>\n
841
\n00:46:03,240 –> 00:46:06,080
\nthere must be added, for the
\nsake of the possibility of <\/p>\n
842
\n00:46:06,080 –> 00:46:08,640
\nconversion of that wicked man
\nsomething that might make him <\/p>\n
843
\n00:46:08,640 –> 00:46:11,560
\nafraid, and then make him think.
\nApparently it didn’t, but it <\/p>\n
844
\n00:46:11,560 –> 00:46:14,560
\nmight have done and.
\nSo for a reason with him of <\/p>\n
845
\n00:46:14,560 –> 00:46:17,200
\nrighteousness and temperance and
\njudgement to come, and <\/p>\n
846
\n00:46:17,200 –> 00:46:19,600
\nsucceeded, at least to the
\nextent of making him fear and <\/p>\n
847
\n00:46:19,600 –> 00:46:23,200
\ntremble and if.
\nThat had led to that man being <\/p>\n
848
\n00:46:23,960 –> 00:46:26,280
\nintroduced into the gospel of
\nthe Lord Jesus Christ and <\/p>\n
849
\n00:46:26,280 –> 00:46:28,600
\njoining the company of the elect
\nthen. <\/p>\n
850
\n00:46:28,600 –> 00:46:33,520
\nFelix might, in a future day, as
\nsome other people similarly <\/p>\n
851
\n00:46:33,520 –> 00:46:37,320
\nwarned, might do, Welcome.
\nThe opportunity of going to the <\/p>\n
852
\n00:46:37,320 –> 00:46:39,480
\none who gave that message to
\nthem and saying. <\/p>\n
853
\n00:46:39,800 –> 00:46:42,240
\nThank you for saying that.
\nThat pulled me up in my tracks. <\/p>\n
854
\n00:46:43,440 –> 00:46:44,800
\nI.
\nWent back and I learned and I <\/p>\n
855
\n00:46:44,800 –> 00:46:46,720
\nobeyed.
\nAnd I wouldn’t have been here <\/p>\n
856
\n00:46:46,720 –> 00:46:50,280
\nbut for your word so.
\nA word of warning is right in <\/p>\n
857
\n00:46:50,280 –> 00:46:52,800
\nits place.
\nAnd. <\/p>\n
858
\n00:46:52,800 –> 00:46:56,920
\nTo those supercilious
\nphilosophical Athenians, Paul. <\/p>\n
859
\n00:46:56,920 –> 00:46:59,200
\nGave that same message.
\nDon’t. <\/p>\n
860
\n00:46:59,200 –> 00:47:01,160
\nSuppose that, having heard this
\nword, it’s a matter of <\/p>\n
861
\n00:47:01,160 –> 00:47:02,800
\nindifference whether you do
\nanything about it. <\/p>\n
862
\n00:47:03,440 –> 00:47:04,880
\nThere’s.
\nA command from God. <\/p>\n
863
\n00:47:05,320 –> 00:47:07,520
\nYou’re His creatures.
\nYou’re his workmanship. <\/p>\n
864
\n00:47:07,720 –> 00:47:11,080
\nNow become his servants and his
\nsons God. <\/p>\n
865
\n00:47:11,080 –> 00:47:13,320
\nHath appointed a day in the
\nwhich he will judge the world in<\/p>\n
866
\n00:47:13,320 –> 00:47:15,440
\nrighteousness.
\nSo. <\/p>\n
867
\n00:47:15,440 –> 00:47:20,360
\nNow he commandeth every man to
\nrepent, and the assurance he has<\/p>\n
868
\n00:47:20,360 –> 00:47:24,480
\ngiven that he will do so by the
\nman whom he has ordained is that<\/p>\n
869
\n00:47:24,480 –> 00:47:26,720
\nhe hath raised him from the
\ndead. <\/p>\n
870
\n00:47:29,000 –> 00:47:31,080
\nAnd.
\nSo Paul joins again the company <\/p>\n
871
\n00:47:31,080 –> 00:47:34,600
\nof those who focus their
\nteaching on the cardinal point <\/p>\n
872
\n00:47:34,600 –> 00:47:37,280
\nof the gospel of the Lord Jesus
\nChrist, that having been <\/p>\n
873
\n00:47:37,280 –> 00:47:40,120
\ncrucified for our sins, he was
\nraised up for our justification.<\/p>\n
874
\n00:47:40,920 –> 00:47:42,200
\nAnd.
\nTakes us back to the empty <\/p>\n
875
\n00:47:42,200 –> 00:47:43,800
\ngrave.
\nAnd the. <\/p>\n
876
\n00:47:43,800 –> 00:47:46,600
\nRisen Lord as the route to his
\nreturn.<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"
Class 1 from this series was used in GCT Episode 265. 1 00:00:00,320 –> 00:00:03,880 This…<\/p>\n","protected":false},"author":1,"featured_media":786,"menu_order":0,"comment_status":"open","ping_status":"closed","template":"","meta":{"_monsterinsights_skip_tracking":false,"episode_type":"","audio_file":"https:\/\/anchor.fm\/s\/8765608\/podcast\/play\/78036522\/https%3A%2F%2Fd3ctxlq1ktw2nl.cloudfront.net%2Fstaging%2F2023-10-1%2Fb0e2b6f9-ff41-862e-9869-74c930ffa62b.mp3","podmotor_file_id":"","podmotor_episode_id":"","cover_image":"","cover_image_id":"","duration":"00:47:47","filesize":"43.46M","filesize_raw":"","date_recorded":"","explicit":"","block":""},"tags":[26],"series":[18],"class_list":["post-1027","podcast","type-podcast","status-publish","has-post-thumbnail","hentry","tag-season-6","series-gct-ext"],"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