Class 5 from this series was used in GCT Episode 267.<\/p>\n
2
\n00:00:03,320 –> 00:00:09,880
\nfirst class.
\nWe will now call upon our <\/p>\n
3
\n00:00:09,880 –> 00:00:15,320
\nbrother Dennis Gallop to deliver
\nthe 5th class in his series on. <\/p>\n
4
\n00:00:15,320 –> 00:00:20,200
\nBible men the way they were
\nentitled. <\/p>\n
5
\n00:00:20,720 –> 00:00:31,400
\nZacchaeus the poor rich man to
\nhelp introduce our brother <\/p>\n
6
\n00:00:31,400 –> 00:00:34,560
\nDennis’s spots this morning.
\nHe has asked that we read from <\/p>\n
7
\n00:00:34,560 –> 00:00:48,200
\nLuke Chapter 19.
\nGood morning everyone. <\/p>\n
8
\n00:00:50,560 –> 00:00:58,040
\nYou may be wondering why
\nZacchaeus has been included in <\/p>\n
9
\n00:00:58,040 –> 00:01:05,920
\nthis list of Bible men.
\nBecause I mean only 10 verses, <\/p>\n
10
\n00:01:08,160 –> 00:01:11,760
\n10 verses tells the whole story
\nof this little known man. <\/p>\n
11
\n00:01:14,240 –> 00:01:20,520
\nNow why is the case of this
\nlittle known man then so <\/p>\n
12
\n00:01:20,920 –> 00:01:26,640
\ninteresting?
\nWell, because it tells us. <\/p>\n
13
\n00:01:27,200 –> 00:01:33,360
\nOf the recovery of a man from a
\nlife of wilderness to a life of <\/p>\n
14
\n00:01:33,360 –> 00:01:36,200
\nGod.
\nAnd surely no man who has had <\/p>\n
15
\n00:01:36,200 –> 00:01:40,880
\nany experience of the forces
\nwhich arranged against the <\/p>\n
16
\n00:01:40,880 –> 00:01:46,400
\ndisciples of Christ can ignore
\nthe implications of this story. <\/p>\n
17
\n00:01:47,000 –> 00:01:52,640
\nIt has to do with a man who
\ntriumphed over his hindrances. <\/p>\n
18
\n00:01:53,320 –> 00:01:57,160
\nAnd which of us can honestly say
\nthat we can afford lightly to <\/p>\n
19
\n00:01:57,160 –> 00:02:01,720
\npass over such an example?
\nSurely, by the very nature of <\/p>\n
20
\n00:02:01,720 –> 00:02:05,320
\nour own lives, we are compelled
\nto be interested. <\/p>\n
21
\n00:02:06,120 –> 00:02:09,160
\nLight art.
\nLife, after all, is a a varied <\/p>\n
22
\n00:02:09,240 –> 00:02:12,240
\ntrial that are temptations
\nwithin, and there are <\/p>\n
23
\n00:02:12,240 –> 00:02:15,720
\ntemptations without.
\nThat are days of victory and <\/p>\n
24
\n00:02:15,720 –> 00:02:20,600
\ntheir days of defeat.
\nMen are not born Saints in the <\/p>\n
25
\n00:02:20,960 –> 00:02:26,760
\ngeneric sense.
\nThey struggle to say, mortifying<\/p>\n
26
\n00:02:26,760 –> 00:02:30,160
\ntheir members, fighting the good
\nfight of faith. <\/p>\n
27
\n00:02:30,840 –> 00:02:35,400
\nSometimes they fall back.
\nSometimes they only just hold <\/p>\n
28
\n00:02:35,400 –> 00:02:38,520
\ntheir ground.
\nSometimes they push forward. <\/p>\n
29
\n00:02:40,600 –> 00:02:45,400
\nDisciples know about weights.
\nThey know about hindrances. <\/p>\n
30
\n00:02:47,160 –> 00:02:50,280
\nJust occasionally they live
\nabove the snow line. <\/p>\n
31
\n00:02:50,280 –> 00:02:53,080
\nBut.
\nMostly they live in the valley, <\/p>\n
32
\n00:02:55,720 –> 00:02:59,400
\nand their experiences are, as I
\nsay, varied. <\/p>\n
33
\n00:02:59,400 –> 00:03:07,720
\nWinning New Hope out of failure,
\ngaining strength out of the <\/p>\n
34
\n00:03:07,720 –> 00:03:12,840
\nrealization of their weakness,
\nresting victory out of defeat. <\/p>\n
35
\n00:03:12,840 –> 00:03:16,920
\nSometimes men are greatest,
\nsometimes in the hour of defeat <\/p>\n
36
\n00:03:19,480 –> 00:03:22,960
\nnow.
\nThe account of that Zacchaeus, <\/p>\n
37
\n00:03:22,960 –> 00:03:28,840
\ntherefore, is interesting for
\npeople such as I have described,<\/p>\n
38
\n00:03:30,640 –> 00:03:36,160
\nand that’s why we’ve included
\nZacchaeus in the list, A poor <\/p>\n
39
\n00:03:36,160 –> 00:03:39,360
\nrich man.
\nThe first thing we need to <\/p>\n
40
\n00:03:39,360 –> 00:03:42,800
\nnotice, then, is a sentence in
\nthe 19th chapter of Luke. <\/p>\n
41
\n00:03:46,160 –> 00:03:51,480
\nIt’s in verse 10.
\nLuke 19, verse 10 For the son of<\/p>\n
42
\n00:03:51,480 –> 00:03:55,520
\nMan is come to seek and to say
\nthat which was lost. <\/p>\n
43
\n00:03:57,960 –> 00:04:03,280
\nNow you could say that the world
\nis lost, but in this case it <\/p>\n
44
\n00:04:03,280 –> 00:04:12,200
\nseems that the references to a
\nspecial class of people, people <\/p>\n
45
\n00:04:12,200 –> 00:04:16,720
\nwho are lost in a particular
\nsense, lost like sheep, are <\/p>\n
46
\n00:04:16,720 –> 00:04:19,480
\nlost.
\nSometimes that is straying from <\/p>\n
47
\n00:04:19,480 –> 00:04:22,440
\nthe fold and being scattered in
\nthe wilderness. <\/p>\n
48
\n00:04:23,400 –> 00:04:26,520
\nNow, why do I say that a
\nparticular class of people? <\/p>\n
49
\n00:04:27,320 –> 00:04:31,520
\nWell, because of the context in
\nwhich the words were spoken, and<\/p>\n
50
\n00:04:31,520 –> 00:04:37,400
\nin particular that little
\nconjunction which introduces the<\/p>\n
51
\n00:04:37,400 –> 00:04:40,720
\nwords that we’ve just recalled.
\nThe Son of Man is Tom, so you <\/p>\n
52
\n00:04:40,720 –> 00:04:45,480
\ncan say that which is lost now.
\nNotice the little conjunction <\/p>\n
53
\n00:04:45,480 –> 00:04:51,440
\nthat introduces that sentence.
\nIt says for for the son of Man <\/p>\n
54
\n00:04:51,440 –> 00:04:54,200
\nhas come to seek him to say that
\nwhich was lost. <\/p>\n
55
\n00:04:54,600 –> 00:05:00,720
\nThe word for is used as a means
\nof introducing an explanation of<\/p>\n
56
\n00:05:01,080 –> 00:05:06,680
\na proof of the things which have
\njust gone before now. <\/p>\n
57
\n00:05:06,680 –> 00:05:10,520
\nRemember what had gone before,
\nThat is before verse 10. <\/p>\n
58
\n00:05:11,960 –> 00:05:16,280
\nThe narrative which tells us of
\na man who was lost in a peculiar<\/p>\n
59
\n00:05:16,280 –> 00:05:21,320
\nsense, and the recovery of that
\nman from a life of worldliness, <\/p>\n
60
\n00:05:21,320 –> 00:05:28,120
\nas I said, to a life of God.
\nThis shows us what redemption <\/p>\n
61
\n00:05:28,120 –> 00:05:31,560
\ncan sometimes mean to certain
\npeople. <\/p>\n
62
\n00:05:31,920 –> 00:05:37,880
\nBecause Jesus said salvation has
\nthis day come to this house and <\/p>\n
63
\n00:05:37,880 –> 00:05:40,080
\nplease God.
\nThat may be true of every house.<\/p>\n
64
\n00:05:40,520 –> 00:05:43,960
\nWhere the Saint Sergeant and
\nwhere they assemble. <\/p>\n
65
\n00:05:45,120 –> 00:05:49,480
\nBut observe then that salvation
\ncomes to some men in unusual <\/p>\n
66
\n00:05:49,480 –> 00:05:54,960
\nways because they are lost in a
\nspecial sense. <\/p>\n
67
\n00:05:55,800 –> 00:06:00,400
\nIf I could just illustrate what
\nI mean by being lost in a <\/p>\n
68
\n00:06:00,400 –> 00:06:08,640
\nspecial sense, some men are lost
\nbecause of their own passion, as<\/p>\n
69
\n00:06:08,640 –> 00:06:14,800
\nBalaam was by his.
\nLove of gold, as Saul was by his<\/p>\n
70
\n00:06:15,080 –> 00:06:22,320
\npride, or as Heyman was by his
\nenvy, or as Judas was by his <\/p>\n
71
\n00:06:22,320 –> 00:06:27,200
\nsecret dishonesty.
\nThis means that some men are <\/p>\n
72
\n00:06:27,200 –> 00:06:31,720
\nlost because of subjective
\nforces within themselves, lost <\/p>\n
73
\n00:06:31,720 –> 00:06:35,720
\nbecause of the nature of their
\nown character. <\/p>\n
74
\n00:06:37,200 –> 00:06:41,280
\nThat is to say, lost because of
\ninternal causes. <\/p>\n
75
\n00:06:43,760 –> 00:06:48,640
\nSome men are like that, but it’s
\nnot always the case. <\/p>\n
76
\n00:06:49,720 –> 00:06:54,280
\nSome men are lost because of
\noutward circumstances which, <\/p>\n
77
\n00:06:54,280 –> 00:07:00,280
\nhumanly speaking, make escape
\nimpossible, mastered and <\/p>\n
78
\n00:07:00,280 –> 00:07:04,560
\ncorrupted by forces external to
\nthemselves, and which somehow <\/p>\n
79
\n00:07:04,560 –> 00:07:08,920
\ncannot be removed or evaded.
\nNow you see, the man we read <\/p>\n
80
\n00:07:08,920 –> 00:07:15,200
\nabout in Luke 19 today was in
\nthis category, Zacchaeus. <\/p>\n
81
\n00:07:17,480 –> 00:07:21,160
\nZacchaeus was a man who was lost
\nbecause of external forces from <\/p>\n
82
\n00:07:21,160 –> 00:07:23,400
\nwhich, humanly speaking, there
\nwas no escape. <\/p>\n
83
\n00:07:25,080 –> 00:07:32,200
\nThat is to say, Zacchaeus was a
\npublican and more the chief of <\/p>\n
84
\n00:07:32,200 –> 00:07:36,760
\nthe publicans.
\nAnd you see, a publican’s <\/p>\n
85
\n00:07:37,400 –> 00:07:43,440
\nprofession exposed him to
\ntemptation and to the forces of <\/p>\n
86
\n00:07:43,440 –> 00:07:49,320
\nevil and to corruption in three
\nways. <\/p>\n
87
\n00:07:51,360 –> 00:07:53,920
\nI’m going to ask you to think
\nwith me of those three ways in <\/p>\n
88
\n00:07:53,920 –> 00:08:02,040
\nwhich Zacchaeus was exposed to
\nthe forces of damnation, one in <\/p>\n
89
\n00:08:02,040 –> 00:08:06,000
\nthe way of opportunity.
\nYou see, the public was a <\/p>\n
90
\n00:08:06,000 –> 00:08:09,240
\ngatherer of Roman taxes from the
\nJews, as you know. <\/p>\n
91
\n00:08:10,360 –> 00:08:13,840
\nBut not in the way in which our
\nEngland revenue officials <\/p>\n
92
\n00:08:13,840 –> 00:08:16,000
\ncollect taxes today.
\nNot in that way. <\/p>\n
93
\n00:08:17,560 –> 00:08:21,800
\nThe publicans paid the Roman
\ngovernment a rent for the <\/p>\n
94
\n00:08:21,800 –> 00:08:23,640
\nprivilege of collecting the
\ntaxes. <\/p>\n
95
\n00:08:24,240 –> 00:08:30,280
\nThey paid the Roman government a
\nlump sum, and then they <\/p>\n
96
\n00:08:30,280 –> 00:08:34,440
\nthemselves, as it were,
\ncollected the taxes. <\/p>\n
97
\n00:08:35,960 –> 00:08:39,760
\nFor themselves they paid a rent
\nfor the privilege of collecting <\/p>\n
98
\n00:08:39,760 –> 00:08:43,679
\nthe taxes, and and they bought
\nthrough that rent the right to <\/p>\n
99
\n00:08:43,679 –> 00:08:48,680
\ntake for themselves whatever
\ntaxes they could ring and rest <\/p>\n
100
\n00:08:49,000 –> 00:08:54,680
\nfrom the poor taxpayer.
\nThere was consequently A <\/p>\n
101
\n00:08:54,680 –> 00:08:58,480
\ntemptation to overcharge and to
\noppress. <\/p>\n
102
\n00:09:00,240 –> 00:09:04,880
\nBlackmail was sometimes used to
\nextort tax from the victim of <\/p>\n
103
\n00:09:04,880 –> 00:09:10,280
\nthis vicious system, and in
\nconsequence the very nature of <\/p>\n
104
\n00:09:10,280 –> 00:09:15,920
\nthe work made Republicans to be
\nhard men and dishonest, and men <\/p>\n
105
\n00:09:15,920 –> 00:09:20,960
\ncorrupted and men degraded.
\nThey were the very nature of <\/p>\n
106
\n00:09:20,960 –> 00:09:25,360
\ntheir work.
\nThe avarice of it made them to <\/p>\n
107
\n00:09:25,360 –> 00:09:29,280
\nbe men without feeling, without
\nsympathy, and without honour. <\/p>\n
108
\n00:09:30,280 –> 00:09:37,520
\nSo that in that way, first of
\nall the publican was exposed to <\/p>\n
109
\n00:09:37,520 –> 00:09:45,440
\nthe forces of corruption, and
\nthen secondly, another aspect of<\/p>\n
110
\n00:09:45,440 –> 00:09:52,240
\ntheir temptation was to live
\nsatisfied with the low morality <\/p>\n
111
\n00:09:52,240 –> 00:09:55,760
\nwhich was torment amongst
\npublicans. <\/p>\n
112
\n00:09:56,800 –> 00:09:59,720
\nIn a sense, I suppose, every
\nprofession has its conventional <\/p>\n
113
\n00:09:59,720 –> 00:10:02,800
\nstandard of what is right and
\nwhat is wrong. <\/p>\n
114
\n00:10:05,480 –> 00:10:07,800
\nWe know this, I expect from
\ntheir own experience. <\/p>\n
115
\n00:10:07,800 –> 00:10:12,880
\nLet me give you an example to
\nthe kind of truth which is often<\/p>\n
116
\n00:10:13,240 –> 00:10:15,920
\nthey must be safe, mustn’t say
\noften, perhaps, but the kind of <\/p>\n
117
\n00:10:15,920 –> 00:10:21,240
\ntruth which is sometimes
\nrecognized amongst lawyers seems<\/p>\n
118
\n00:10:21,360 –> 00:10:31,440
\nto be to plain men falsehood.
\nOr in the armed forces, That <\/p>\n
119
\n00:10:31,440 –> 00:10:40,720
\nwhich is reckoned as reasonable
\nto us seems sometimes to be <\/p>\n
120
\n00:10:40,720 –> 00:10:46,960
\nunfair and twisty.
\nOr business. <\/p>\n
121
\n00:10:47,920 –> 00:10:53,040
\nBusiness has its special kind of
\nhonesty, if that’s the right <\/p>\n
122
\n00:10:53,040 –> 00:11:00,920
\nword.
\nWhich to plain men seems to be <\/p>\n
123
\n00:11:01,080 –> 00:11:06,720
\nfraud.
\nNow, by these examples I mean <\/p>\n
124
\n00:11:09,040 –> 00:11:14,440
\nthere is a kind of conventional
\nstandard of that which is right <\/p>\n
125
\n00:11:14,440 –> 00:11:17,040
\nand wrong.
\nAnd in all these cases, <\/p>\n
126
\n00:11:17,040 –> 00:11:20,040
\ntherefore, the temptation is to
\nbe content with the standard of <\/p>\n
127
\n00:11:20,040 –> 00:11:22,920
\none’s own profession or or or
\nsociety. <\/p>\n
128
\n00:11:23,840 –> 00:11:28,240
\nIndeed, that may be the
\ndifference between a worldly man<\/p>\n
129
\n00:11:28,240 –> 00:11:31,800
\nand a man of God.
\nAnd a worldly man accepts the <\/p>\n
130
\n00:11:31,800 –> 00:11:35,800
\nstandards of his own age and
\nlives below them, or certainly <\/p>\n
131
\n00:11:35,800 –> 00:11:41,400
\nno higher than, whereas a man of
\nGod lives above the standards of<\/p>\n
132
\n00:11:41,400 –> 00:11:44,160
\nhis own age.
\nBut in the case of these <\/p>\n
133
\n00:11:44,160 –> 00:11:49,760
\npublicans you see in the way of
\ngoodness, well, very little <\/p>\n
134
\n00:11:49,760 –> 00:11:54,320
\nwould count as a great deal.
\nThat perhaps, which would be <\/p>\n
135
\n00:11:54,480 –> 00:12:00,040
\nutterly shameful to a fallacy,
\nwould be reckoned as strict <\/p>\n
136
\n00:12:00,040 –> 00:12:05,400
\nmorality amongst the publicans.
\nSo that was the 2nd way, the <\/p>\n
137
\n00:12:05,400 –> 00:12:09,920
\ntemptation to live satisfied
\nwith the low morality which was <\/p>\n
138
\n00:12:09,920 –> 00:12:14,960
\ncommon amongst the publicans,
\nand then the 3rd way in which <\/p>\n
139
\n00:12:15,240 –> 00:12:19,560
\nthey were exposed to corruption
\nand temptation. <\/p>\n
140
\n00:12:21,520 –> 00:12:27,880
\nThey made no profession of
\ngoodness, and therefore they had<\/p>\n
141
\n00:12:27,880 –> 00:12:32,200
\nno character to support.
\nSee, when a man has a reputation<\/p>\n
142
\n00:12:32,200 –> 00:12:38,120
\nto live up to, it is a spur to
\nkeep him up to scratch. <\/p>\n
143
\n00:12:39,480 –> 00:12:42,320
\nIndeed, it’s the only thing that
\nsometimes keeps people on the <\/p>\n
144
\n00:12:42,320 –> 00:12:46,680
\nright way.
\nTheir reputation, if they’ve got<\/p>\n
145
\n00:12:46,680 –> 00:12:49,960
\na reputation they’re so anxious
\nto. <\/p>\n
146
\n00:12:50,880 –> 00:12:52,760
\nLive up to it that it keeps them
\nstraight. <\/p>\n
147
\n00:12:52,800 –> 00:12:55,800
\nBut when a man has no
\nreputation, when he has no <\/p>\n
148
\n00:12:55,800 –> 00:13:00,320
\ncharacter to support, gradually
\nhe becomes degraded. <\/p>\n
149
\n00:13:01,360 –> 00:13:03,360
\nI mean, his fellows regard him
\nas bad. <\/p>\n
150
\n00:13:04,080 –> 00:13:10,600
\nThey say he is bad, and so bad
\nhe becomes in a way. <\/p>\n
151
\n00:13:10,600 –> 00:13:14,280
\nTo stigmatize a man could very
\nwell be to ruin him. <\/p>\n
152
\n00:13:15,720 –> 00:13:18,960
\nTo take away a man’s character
\nis often to take away the one <\/p>\n
153
\n00:13:18,960 –> 00:13:22,520
\nthing that.
\nThat keeps him good. <\/p>\n
154
\n00:13:24,160 –> 00:13:30,880
\nWhen a man has lost his self
\nrespect, when he’s no respect <\/p>\n
155
\n00:13:30,880 –> 00:13:35,440
\nfor himself, even sin becomes
\nmuch easier. <\/p>\n
156
\n00:13:36,560 –> 00:13:38,600
\nA man who you.
\nYou can see this a man who is <\/p>\n
157
\n00:13:38,600 –> 00:13:41,040
\nnear the end of his tether
\nfinancially, for example. <\/p>\n
158
\n00:13:41,280 –> 00:13:44,320
\nThink of that.
\nA man who’s near the end of his <\/p>\n
159
\n00:13:44,320 –> 00:13:48,120
\ntether financially and knows it.
\nYou will discover that he will <\/p>\n
160
\n00:13:48,120 –> 00:13:54,360
\nindulge at the last in some
\nextra, extra, extra extravagance<\/p>\n
161
\n00:13:54,640 –> 00:13:56,600
\nin the spirit.
\nBut it doesn’t matter. <\/p>\n
162
\n00:13:56,600 –> 00:13:58,440
\nNo, the great bankruptcy is
\nhere. <\/p>\n
163
\n00:13:59,080 –> 00:14:06,240
\nIt doesn’t matter if a man is or
\nSeal feels himself to be <\/p>\n
164
\n00:14:06,240 –> 00:14:09,560
\nhopelessly bad.
\nHe will plunge more deeply into <\/p>\n
165
\n00:14:09,560 –> 00:14:11,720
\ndark sin.
\nThis is human nature. <\/p>\n
166
\n00:14:13,560 –> 00:14:15,320
\nYou can test it.
\nLet anybody. <\/p>\n
167
\n00:14:16,640 –> 00:14:19,880
\nAnd you might not be able to
\nenter into this experience, I <\/p>\n
168
\n00:14:19,880 –> 00:14:23,360
\nrealize that.
\nBut let let any man out of a <\/p>\n
169
\n00:14:23,360 –> 00:14:26,920
\nnumber of transgressions,
\ncompare the 1st and the last, <\/p>\n
170
\n00:14:27,520 –> 00:14:31,640
\nand and this will be shown to be
\ntrue with the first, with the <\/p>\n
171
\n00:14:31,640 –> 00:14:34,200
\nfirst transgression of a
\nparticular failure, shall we <\/p>\n
172
\n00:14:34,200 –> 00:14:39,160
\nsay.
\nThere is a an utter should that <\/p>\n
173
\n00:14:39,160 –> 00:14:42,040
\nit could happen.
\nThere is a feeling of horror. <\/p>\n
174
\n00:14:42,240 –> 00:14:45,840
\nThere is a violent struggle, a
\nfeeling of impossibility. <\/p>\n
175
\n00:14:46,680 –> 00:14:51,280
\nThat’s the first.
\nWith the second, there is a a <\/p>\n
176
\n00:14:51,280 –> 00:14:55,960
\nfeeling of impossibility.
\nThere is a a feeling of <\/p>\n
177
\n00:14:56,840 –> 00:15:00,800
\nrevulsion, but it’s not so
\nstrong as the first. <\/p>\n
178
\n00:15:02,000 –> 00:15:07,720
\nWith the next, the feelings are
\nthere, but less strong. <\/p>\n
179
\n00:15:08,920 –> 00:15:12,680
\nWith the next, they are milder,
\nmuch milder. <\/p>\n
180
\n00:15:16,000 –> 00:15:22,880
\nWith the last, the job is done
\nalmost unconsciously, without <\/p>\n
181
\n00:15:23,360 –> 00:15:26,240
\nconscience, without remorse,
\nwithout turning a hair. <\/p>\n
182
\n00:15:28,480 –> 00:15:32,680
\nThat’s the measurement.
\nIt’s a picture of a man who has <\/p>\n
183
\n00:15:32,680 –> 00:15:37,680
\nlost self respect, a man with no
\ncharacter at last to believe in,<\/p>\n
184
\n00:15:37,680 –> 00:15:42,280
\nnor to support.
\nIn short, a publican. <\/p>\n
185
\n00:15:44,800 –> 00:15:51,240
\nWell, that’s an assessment of
\nthis man’s life. <\/p>\n
186
\n00:15:52,440 –> 00:15:57,520
\nThese are the forces which
\ncompassed him about, that made <\/p>\n
187
\n00:15:57,520 –> 00:16:02,120
\nhim to be lost by circumstances
\nwhich humanly possible, provided<\/p>\n
188
\n00:16:02,120 –> 00:16:08,680
\nno escape.
\nAnd the passage in Luke 19 is <\/p>\n
189
\n00:16:08,680 –> 00:16:16,720
\ntelling us that Christ came.
\nTo save such as this, the Son of<\/p>\n
190
\n00:16:16,720 –> 00:16:19,440
\nMan has come to seek and to say
\nthat which was lost in this <\/p>\n
191
\n00:16:19,440 –> 00:16:25,080
\npeculiar sense to deliver them
\nfrom this present evil world. <\/p>\n
192
\n00:16:25,280 –> 00:16:28,560
\nAnd the man we see Christ
\ndelivering is Zacchaeus. <\/p>\n
193
\n00:16:29,680 –> 00:16:32,800
\nNow let’s notice how the
\ndeliverance was accomplished <\/p>\n
194
\n00:16:34,520 –> 00:16:39,120
\nwhen Jesus came to Jericho.
\nHe came as a rabbi, that is, as <\/p>\n
195
\n00:16:39,120 –> 00:16:46,480
\na teacher, as a man of religion.
\nWithout them knowing it, the <\/p>\n
196
\n00:16:46,480 –> 00:16:51,400
\nRedeemer came to Jedica.
\nNow it could well be that <\/p>\n
197
\n00:16:51,400 –> 00:16:53,840
\nZacchaeus has heard had heard
\nabout this rabbi. <\/p>\n
198
\n00:16:54,800 –> 00:16:58,200
\nIt could well be that he heard
\nthat this one was able to shed <\/p>\n
199
\n00:16:58,200 –> 00:17:02,360
\npeace upon restless spirits.
\nHe was able to revive weakened <\/p>\n
200
\n00:17:02,360 –> 00:17:07,240
\nconsciences.
\nHe was able to enlighten and and<\/p>\n
201
\n00:17:07,240 –> 00:17:15,280
\nand enforce stifled wheels.
\nBut there was one hindrance. <\/p>\n
202
\n00:17:15,960 –> 00:17:21,720
\nThere was one difficulty.
\nZacchaeus was a little man. <\/p>\n
203
\n00:17:22,680 –> 00:17:24,520
\nIs he is.
\nThe Bible says he was. <\/p>\n
204
\n00:17:24,520 –> 00:17:29,200
\nHe was small of stature, and a
\ngreat a great crowd surrounded <\/p>\n
205
\n00:17:29,200 –> 00:17:33,000
\nthe rabbi.
\nTherefore it says, he ran and <\/p>\n
206
\n00:17:33,000 –> 00:17:38,080
\nclimbed into a Sycamore tree.
\nNow we ought to be thinking <\/p>\n
207
\n00:17:38,080 –> 00:17:40,880
\nthat.
\nCarefully about this because I <\/p>\n
208
\n00:17:40,880 –> 00:17:43,400
\ndo not think it was an act of
\nmere curiosity. <\/p>\n
209
\n00:17:44,400 –> 00:17:48,000
\nThat is to say, climbing the
\ntree was an act of faith. <\/p>\n
210
\n00:17:48,000 –> 00:17:53,000
\nIt was an act of religion.
\nThis was man’s part in the great<\/p>\n
211
\n00:17:53,960 –> 00:17:57,360
\nsalvation.
\nYou can see that Zacchaeus was <\/p>\n
212
\n00:17:57,360 –> 00:18:02,680
\nin earnest.
\nHe was prepared to take steps to<\/p>\n
213
\n00:18:02,680 –> 00:18:06,040
\novercome the difficulties which
\nseemed to prevent him from <\/p>\n
214
\n00:18:06,040 –> 00:18:09,760
\nseeing the Redeemer.
\nHe was in earnest. <\/p>\n
215
\n00:18:11,880 –> 00:18:14,880
\nHe had a peculiar difficulty
\nbeing short of stature. <\/p>\n
216
\n00:18:15,680 –> 00:18:18,840
\nHe invented a peculiar means of
\ngetting over it. <\/p>\n
217
\n00:18:19,040 –> 00:18:23,680
\nHe climbed a tree.
\nNow that was his part. <\/p>\n
218
\n00:18:26,440 –> 00:18:31,880
\nLet’s notice God’s part.
\nGod’s part is expressed in these<\/p>\n
219
\n00:18:31,880 –> 00:18:32,960
\nwords.
\nZacchaeus. <\/p>\n
220
\n00:18:33,480 –> 00:18:37,680
\nMake haste and come down.
\nFor today I must abide at thy <\/p>\n
221
\n00:18:37,680 –> 00:18:40,280
\nhouse.
\nIt’s interesting in a way. <\/p>\n
222
\n00:18:40,280 –> 00:18:45,760
\nThat man’s part was climbing up
\nthe tree. <\/p>\n
223
\n00:18:46,840 –> 00:18:49,560
\nGod’s part was getting Zacchaeus
\nto come down. <\/p>\n
224
\n00:18:51,640 –> 00:18:56,320
\nBut notice two things in God’s
\npart, invitation and sympathy. <\/p>\n
225
\n00:18:58,080 –> 00:19:01,600
\nYou might think as you read
\nthose verses that Zacchaeus was <\/p>\n
226
\n00:19:01,600 –> 00:19:04,560
\nseeking Jesus.
\nHe is running. <\/p>\n
227
\n00:19:04,600 –> 00:19:06,040
\nHe is looking.
\nHe is running. <\/p>\n
228
\n00:19:06,040 –> 00:19:08,600
\nHe is climbing up the tree.
\nYou might think that he was <\/p>\n
229
\n00:19:08,600 –> 00:19:13,560
\nseeking Jesus, but surely it’s
\nmore true to say that Jesus was <\/p>\n
230
\n00:19:13,560 –> 00:19:18,720
\nseeking him because for whatever
\nreason that Jesus come to <\/p>\n
231
\n00:19:18,720 –> 00:19:20,560
\nJericho.
\nBut to seek and to say that <\/p>\n
232
\n00:19:20,560 –> 00:19:24,280
\nwhich was lost.
\nYou see, for long years perhaps <\/p>\n
233
\n00:19:24,280 –> 00:19:27,880
\nthis man had lived in Jericho,
\nthis man Zacchaeus, and in a <\/p>\n
234
\n00:19:27,880 –> 00:19:32,200
\ndifficult situation and in a bad
\nprofession. <\/p>\n
235
\n00:19:32,840 –> 00:19:35,640
\nHaving only perhaps a dim
\nconsciousness of God and his <\/p>\n
236
\n00:19:35,640 –> 00:19:41,400
\nservice and his purpose.
\nAnd then one day the Redeemer is<\/p>\n
237
\n00:19:41,400 –> 00:19:46,200
\nborn into the world, comes to
\nNazareth and to the synagogue, <\/p>\n
238
\n00:19:46,200 –> 00:19:50,960
\nand then appears in Judea, and
\nthen eventually comes to Jericho<\/p>\n
239
\n00:19:51,720 –> 00:19:58,440
\nZacchaeus’s town, and passes
\ndown Zacchaeus’s street and <\/p>\n
240
\n00:19:58,440 –> 00:20:03,120
\nright by Zacchaeus’s house.
\nAnd right up to Zacchaeus <\/p>\n
241
\n00:20:03,120 –> 00:20:07,240
\nhimself.
\nNow I put it to you, What is <\/p>\n
242
\n00:20:07,240 –> 00:20:09,360
\nthat in God’s name?
\nWhat is that? <\/p>\n
243
\n00:20:09,360 –> 00:20:14,200
\nBut seeking the Father seeketh
\nsuch to worship. <\/p>\n
244
\n00:20:15,640 –> 00:20:21,200
\nAnd one word was an invitation,
\nOne word, Zacchaeus. <\/p>\n
245
\n00:20:21,720 –> 00:20:27,160
\nThat was the word Zacchaeus.
\nThe son of man has come to seek <\/p>\n
246
\n00:20:27,160 –> 00:20:33,000
\nhim to say that which is last.
\nZacchaeus Behold, I stand at the<\/p>\n
247
\n00:20:33,000 –> 00:20:35,240
\ndoor and knock.
\nIf any man hear my voice and <\/p>\n
248
\n00:20:35,240 –> 00:20:37,960
\nopen the door, I will come into
\nhim and shop with him, and he <\/p>\n
249
\n00:20:37,960 –> 00:20:40,640
\nwith me.
\nSelf invitation. <\/p>\n
250
\n00:20:43,160 –> 00:20:48,000
\nThat’s what we mean by grace in
\nthe matter of our salvation. <\/p>\n
251
\n00:20:48,000 –> 00:20:51,680
\nGod is first.
\nIn the matter of our redemption.<\/p>\n
252
\n00:20:51,680 –> 00:20:57,920
\nHe has taken the initiative and
\nhe comes to men self invited, <\/p>\n
253
\n00:20:57,920 –> 00:21:00,800
\nand names them by name and gives
\nthem a sense of personal <\/p>\n
254
\n00:21:00,800 –> 00:21:03,240
\nrecognition.
\nAnd the blessing is on their <\/p>\n
255
\n00:21:03,240 –> 00:21:10,200
\nhouse.
\nI wonder how long it was, how <\/p>\n
256
\n00:21:10,200 –> 00:21:14,800
\nmany years it was that anybody
\nhad ever said Zacchaeus in that <\/p>\n
257
\n00:21:14,800 –> 00:21:21,040
\ntone.
\nZacchaeus, This day is <\/p>\n
258
\n00:21:21,040 –> 00:21:23,320
\nsalvation.
\nCome to this house for as much <\/p>\n
259
\n00:21:23,320 –> 00:21:29,440
\nas he also is a son of Abraham.
\nNow they did you notice the <\/p>\n
260
\n00:21:29,920 –> 00:21:33,760
\npersonal pronoun they?
\nWell, you know who they are, <\/p>\n
261
\n00:21:34,040 –> 00:21:35,880
\ndon’t you?
\nThey? <\/p>\n
262
\n00:21:36,880 –> 00:21:40,200
\nThey said that Jesus had gone
\ninto shock with a man who was a <\/p>\n
263
\n00:21:40,200 –> 00:21:43,240
\nSinner.
\nThey were indignant. <\/p>\n
264
\n00:21:43,640 –> 00:21:47,280
\nThey were protesting.
\nThey were shocked. <\/p>\n
265
\n00:21:47,680 –> 00:21:52,680
\nThey were outraged.
\nThey thought that they knew <\/p>\n
266
\n00:21:52,680 –> 00:21:57,840
\nZacchaeus very well indeed.
\nThey weighed him up, they <\/p>\n
267
\n00:21:57,920 –> 00:22:03,440
\ncategorized him, they’ve named
\nhim, they defamed him and they <\/p>\n
268
\n00:22:03,440 –> 00:22:11,520
\ndispensed with him.
\nBecause if you will use your <\/p>\n
269
\n00:22:11,520 –> 00:22:17,960
\nimagination, think of Zacchaeus
\nwalking along the High Street in<\/p>\n
270
\n00:22:17,960 –> 00:22:23,400
\nJericho.
\nAnd what happened was that when <\/p>\n
271
\n00:22:23,400 –> 00:22:28,480
\nthey went by, they would lift up
\ntheir skirts, lest they should <\/p>\n
272
\n00:22:28,480 –> 00:22:34,400
\nbe contaminated or step aside,
\nor if that wasn’t possible, <\/p>\n
273
\n00:22:34,400 –> 00:22:36,920
\ncrossover the street onto the
\nother side. <\/p>\n
274
\n00:22:38,400 –> 00:22:46,680
\nThat’s what they did.
\nHe was despised and rejected De <\/p>\n
275
\n00:22:46,680 –> 00:22:52,680
\nSacchis and they knew him well.
\nThey said about the rabbi, he <\/p>\n
276
\n00:22:52,680 –> 00:22:55,240
\nhas gone in to Sup with a man
\nwho is a Sinner. <\/p>\n
277
\n00:22:56,440 –> 00:23:00,360
\nBut you see, here’s the mystery.
\nJesus knew him better than they <\/p>\n
278
\n00:23:00,360 –> 00:23:07,160
\ndid, said Jesus of him.
\nHe also is a son of Abraham, <\/p>\n
279
\n00:23:08,920 –> 00:23:12,040
\nwhich was, which was something
\nthat he was not able to say <\/p>\n
280
\n00:23:12,040 –> 00:23:16,880
\nabout them.
\nYe are of your children, Ye are <\/p>\n
281
\n00:23:16,880 –> 00:23:24,320
\nof your father, the devil.
\nNow this is grace. <\/p>\n
282
\n00:23:26,080 –> 00:23:29,680
\nNotice the grace of Jesus, the
\nsympathy of Jesus. <\/p>\n
283
\n00:23:30,000 –> 00:23:34,600
\nLet’s notice what happened as we
\nread the verses we we could see <\/p>\n
284
\n00:23:35,040 –> 00:23:38,800
\nJesus didn’t conduct condole
\nwith Zacchaeus about his <\/p>\n
285
\n00:23:38,800 –> 00:23:42,680
\ndifficulties.
\nHe didn’t talk to him about the <\/p>\n
286
\n00:23:42,680 –> 00:23:46,560
\nstate of his soul.
\nHe didn’t preach to him about <\/p>\n
287
\n00:23:46,560 –> 00:23:49,640
\nhis sins.
\nThey didn’t force his way into <\/p>\n
288
\n00:23:49,640 –> 00:23:51,120
\nthe house and give him a
\nlecture. <\/p>\n
289
\n00:23:53,240 –> 00:23:55,400
\nNow I got to Porsche for a
\nmoment because you’re going to <\/p>\n
290
\n00:23:55,400 –> 00:23:58,640
\nsay Dennis Skillet said at the
\nMidwest Bible School that <\/p>\n
291
\n00:23:58,640 –> 00:24:07,600
\nlectures are no good.
\nAnd I’m not saying that I know <\/p>\n
292
\n00:24:07,600 –> 00:24:11,440
\nthat it’s important to condole
\nwith people about their <\/p>\n
293
\n00:24:11,440 –> 00:24:14,200
\ndifficulties.
\nI know that although it’s <\/p>\n
294
\n00:24:14,200 –> 00:24:17,360
\nimportant to speak to them
\nsometimes about the state of <\/p>\n
295
\n00:24:17,360 –> 00:24:21,120
\ntheir soul, and I know that we
\nought to be preaching about <\/p>\n
296
\n00:24:21,120 –> 00:24:24,960
\nsinfulness, and I know well
\nenough that lectures are very <\/p>\n
297
\n00:24:24,960 –> 00:24:30,880
\nimportant, I know that I’m only
\nsaying in this case this was not<\/p>\n
298
\n00:24:30,880 –> 00:24:38,040
\nthe method the rabbi said to
\nZacchaeus, I must abide at thy <\/p>\n
299
\n00:24:39,800 –> 00:24:43,560
\nIn other words, he identified
\nhimself with a rejected man. <\/p>\n
300
\n00:24:44,960 –> 00:24:48,560
\nHe identified himself with a man
\nwho had lost his self respect. <\/p>\n
301
\n00:24:49,280 –> 00:24:52,720
\nHe identified himself with
\nJacchaeus the publican, with <\/p>\n
302
\n00:24:52,720 –> 00:24:55,680
\nZacchaeus the Sinner.
\nWhy? <\/p>\n
303
\n00:24:58,720 –> 00:25:04,120
\nWell, he may be Zacchaeus the
\npublican and Zacchaeus the <\/p>\n
304
\n00:25:04,120 –> 00:25:10,480
\nSinner, but he is a man.
\nSay what you will he is a man. <\/p>\n
305
\n00:25:11,480 –> 00:25:15,800
\nPerhaps he feels the cut of
\nharsh words as other men do. <\/p>\n
306
\n00:25:17,520 –> 00:25:20,800
\nPerhaps he has a sense of human
\nhonour, as other men have. <\/p>\n
307
\n00:25:22,800 –> 00:25:25,000
\nPerhaps he longs with a kind
\nword. <\/p>\n
308
\n00:25:25,000 –> 00:25:30,440
\nSometimes, as all of us do.
\nPerhaps he feels the shame of <\/p>\n
309
\n00:25:30,440 –> 00:25:40,520
\ndisgrace as well as we Well,
\nperhaps he’s lost now. <\/p>\n
310
\n00:25:40,520 –> 00:25:42,600
\nThe Son of Man is brother to the
\nlost. <\/p>\n
311
\n00:25:42,600 –> 00:25:48,080
\nThat’s what the sentence means.
\nSalvation came that day to the <\/p>\n
312
\n00:25:48,080 –> 00:25:54,520
\nHouse of poor Zacchaeus.
\nDid the gospel come to that <\/p>\n
313
\n00:25:54,520 –> 00:26:01,480
\nhouse that day as well?
\nWell, I think it did on this <\/p>\n
314
\n00:26:01,480 –> 00:26:04,240
\noccasion.
\nOf course not in the form in <\/p>\n
315
\n00:26:04,240 –> 00:26:08,320
\nwhich it’s come to most of us,
\nand certainly to myself. <\/p>\n
316
\n00:26:08,720 –> 00:26:13,360
\nNot in the form of strong
\ntheology and doctrine and dogma.<\/p>\n
317
\n00:26:15,960 –> 00:26:17,960
\nNot on this occasion, not at
\nfirst. <\/p>\n
318
\n00:26:18,440 –> 00:26:22,400
\nIt came at first.
\nIn its essence the very centre <\/p>\n
319
\n00:26:22,400 –> 00:26:27,120
\nof the gospel came to Zacchaeus,
\nThat is the personal love of God<\/p>\n
320
\n00:26:27,320 –> 00:26:31,520
\nmanifested for this man in the
\nface of Jesus Christ. <\/p>\n
321
\n00:26:32,360 –> 00:26:35,400
\nAnd you see, so great was the
\npower of it, but it caused him <\/p>\n
322
\n00:26:35,400 –> 00:26:38,640
\nto open the floodgates of his
\nown heart and his own soul. <\/p>\n
323
\n00:26:40,200 –> 00:26:44,160
\nThat is to say, he was touched,
\nthis man, to tell him the tale <\/p>\n
324
\n00:26:44,160 –> 00:26:47,600
\nof his secret life.
\nHe said, Behold, Lord, half of <\/p>\n
325
\n00:26:47,600 –> 00:26:50,600
\nmy goods I give to the poor, and
\nif I’ve robbed any man, I <\/p>\n
326
\n00:26:50,600 –> 00:26:54,520
\nrestore him full fold.
\nNow here is something to <\/p>\n
327
\n00:26:54,520 –> 00:26:57,640
\nmeditate upon.
\nBrother and her sisters was <\/p>\n
328
\n00:26:57,640 –> 00:27:02,120
\nZacchaeus, in those words,
\nrevealing that he was not as <\/p>\n
329
\n00:27:02,120 –> 00:27:06,680
\nblack as he had been painted.
\nTouched by the sympathy of the <\/p>\n
330
\n00:27:06,680 –> 00:27:11,240
\nRedeemer, was he constrained to
\ntell out the secret of his life.<\/p>\n
331
\n00:27:11,880 –> 00:27:16,320
\nBut while he was being slandered
\nand despised and scorned, there <\/p>\n
332
\n00:27:16,320 –> 00:27:20,000
\nwere acts of secret benevolence
\nin his life which he’d never <\/p>\n
333
\n00:27:20,000 –> 00:27:23,760
\nparaded, and through which he’d
\nnever sought to be vindicated, <\/p>\n
334
\n00:27:26,120 –> 00:27:28,760
\nand, being touched by the
\nsympathy of the Lord, found <\/p>\n
335
\n00:27:28,760 –> 00:27:33,280
\nhimself no longer an outcast.
\nYou see the tense of the words <\/p>\n
336
\n00:27:33,280 –> 00:27:39,640
\nin that passage, the tense, the
\npresent tense suggest that that <\/p>\n
337
\n00:27:39,640 –> 00:27:44,960
\nis what Zacchaeus meant.
\nIn the minds of some Bible <\/p>\n
338
\n00:27:44,960 –> 00:27:48,280
\nstudents, that is.
\nSome Bible students think that’s<\/p>\n
339
\n00:27:48,280 –> 00:27:53,360
\nwhat he meant.
\nNow I must tell you that for my <\/p>\n
340
\n00:27:53,360 –> 00:27:59,120
\npart, I am inclined to the view
\nthat Zacchaeus was not telling <\/p>\n
341
\n00:27:59,120 –> 00:28:03,920
\nout what his life had been like
\nhitherto, but what it was going <\/p>\n
342
\n00:28:03,920 –> 00:28:10,200
\nto be like hereafter.
\nHe was confessing A reformation,<\/p>\n
343
\n00:28:11,200 –> 00:28:20,360
\nHe was revealing a conversion,
\nHe was to be a changed man, so <\/p>\n
344
\n00:28:20,360 –> 00:28:24,040
\nthat really the tense, by the
\nvery nature of the case, is <\/p>\n
345
\n00:28:24,040 –> 00:28:26,800
\nfuture.
\nBehold, Lord, half of my goods I<\/p>\n
346
\n00:28:26,800 –> 00:28:30,520
\nwill give to the poor, and if I
\nhave in the past robbed any man,<\/p>\n
347
\n00:28:30,720 –> 00:28:35,200
\nI will now restore him.
\nFor for Zacchaeus was the man <\/p>\n
348
\n00:28:35,200 –> 00:28:40,800
\nwho was lost, and it wouldn’t
\nhave been true to have called <\/p>\n
349
\n00:28:40,800 –> 00:28:44,680
\nhim lost, if secretly he was one
\nof the best men in Jacob. <\/p>\n
350
\n00:28:48,040 –> 00:28:51,080
\nHe was a man not only who was
\nlost, but who had lost his self <\/p>\n
351
\n00:28:51,080 –> 00:28:53,520
\nrespect.
\nAs I said, a man despised A <\/p>\n
352
\n00:28:53,520 –> 00:28:58,880
\nrejected man by his fellow
\ncitizen, a man who was rich, as <\/p>\n
353
\n00:28:58,880 –> 00:29:05,440
\nit says, but really desperately
\npoor, without friends, without <\/p>\n
354
\n00:29:05,440 –> 00:29:15,400
\nlove, without hope.
\nAnd then on a certain day, on a <\/p>\n
355
\n00:29:15,400 –> 00:29:19,520
\ncertain day in the calendar of
\nGod, the Redeemer, whose high <\/p>\n
356
\n00:29:19,520 –> 00:29:22,880
\npurpose is to seek and to say
\nthat which is last, came to <\/p>\n
357
\n00:29:22,880 –> 00:29:29,360
\nJericho, sought him, found him,
\nnamed him Zacchaeus, and saved <\/p>\n
358
\n00:29:29,360 –> 00:29:32,600
\nhim the process of personal
\nrecognition. <\/p>\n
359
\n00:29:33,240 –> 00:29:37,240
\nThe rabbi identified himself
\nwith a despised publican. <\/p>\n
360
\n00:29:37,440 –> 00:29:42,800
\nIt was the divinest sympathy of
\nthe divinest man, the fellowship<\/p>\n
361
\n00:29:42,800 –> 00:29:48,000
\nof the Son of God.
\nNow it could well be that <\/p>\n
362
\n00:29:48,000 –> 00:29:51,560
\nZacchaeus had spoken to God from
\nthe loneliness of that Sycamore <\/p>\n
363
\n00:29:51,560 –> 00:29:55,320
\ntree should never know.
\nPerhaps he spoke to God, heart <\/p>\n
364
\n00:29:55,320 –> 00:29:59,760
\nto heart, and pulse to pulse,
\nand the son of God had sensed <\/p>\n
365
\n00:29:59,760 –> 00:30:03,480
\nit, knew it, and treated him
\nlike a son of Abraham. <\/p>\n
366
\n00:30:04,520 –> 00:30:08,000
\nAnd so the God of Abraham
\npronounced upon that lonely man <\/p>\n
367
\n00:30:08,000 –> 00:30:11,480
\nthe benediction of grace, and it
\nfell from the lips of the man <\/p>\n
368
\n00:30:11,480 –> 00:30:14,160
\nwho once said before Abraham was
\nI am. <\/p>\n
369
\n00:30:17,760 –> 00:30:21,400
\nWell, that’s that’s the story of
\nZacchaeus as it appears to me. <\/p>\n
370
\n00:30:22,680 –> 00:30:29,800
\nThe thing to ponder now is on
\nthis day, so long afterwards, <\/p>\n
371
\n00:30:30,480 –> 00:30:32,440
\nhow shall we mark it and measure
\nit? <\/p>\n
372
\n00:30:33,200 –> 00:30:36,640
\nRemember, at the beginning I
\nsaid we are concerned with this <\/p>\n
373
\n00:30:36,640 –> 00:30:41,000
\nstory because it reveals a
\nmethod of triumph over <\/p>\n
374
\n00:30:41,000 –> 00:30:43,000
\nhindrances.
\nThat’s why it’s interesting. <\/p>\n
375
\n00:30:44,200 –> 00:30:48,040
\nHere is a man who triumphed over
\nhis hindrances, the things which<\/p>\n
376
\n00:30:48,040 –> 00:30:52,120
\nwere setting.
\nHe triumphed over them, <\/p>\n
377
\n00:30:52,440 –> 00:30:56,840
\nmastering the forces which we
\ncall weights, which hold us <\/p>\n
378
\n00:30:56,840 –> 00:31:01,120
\nback, which impede our progress.
\nNow what does it teach us, this <\/p>\n
379
\n00:31:01,400 –> 00:31:04,360
\nnarrative of Jericho about
\nmastering hindrances? <\/p>\n
380
\n00:31:05,200 –> 00:31:08,400
\nWell, this surely, brother
\nsisters, that in the process <\/p>\n
381
\n00:31:08,400 –> 00:31:13,240
\nthere is God’s part and there is
\nman’s part, and both are <\/p>\n
382
\n00:31:13,240 –> 00:31:17,040
\nessential.
\nWhat I mean is, the Divine Grace<\/p>\n
383
\n00:31:17,040 –> 00:31:22,320
\ncannot dethrone that which we
\ninsist on not repudiating. <\/p>\n
384
\n00:31:23,000 –> 00:31:27,280
\nThe Divine Mercy cannot master
\nthat which we insist on nursing <\/p>\n
385
\n00:31:27,280 –> 00:31:31,800
\nourselves.
\nSo man’s part is your part and <\/p>\n
386
\n00:31:31,800 –> 00:31:35,760
\nmy part.
\nNow it may not be identical, <\/p>\n
387
\n00:31:35,760 –> 00:31:40,640
\nyour part and my part, but in
\nprinciple it will be the same. <\/p>\n
388
\n00:31:40,640 –> 00:31:44,320
\nI mean, no man ever tried
\nexactly the path of his brother.<\/p>\n
389
\n00:31:44,680 –> 00:31:48,200
\nEvery life is a new life.
\nEvery day is a new day. <\/p>\n
390
\n00:31:48,200 –> 00:31:53,920
\nEvery case is a new case.
\nBut making allowance for that <\/p>\n
391
\n00:31:54,360 –> 00:31:59,200
\nour part, it seems to me, is a
\ndefinite act of commitment. <\/p>\n
392
\n00:31:59,400 –> 00:32:03,120
\nTo detach ourselves in some way
\nfrom the forces which are <\/p>\n
393
\n00:32:03,120 –> 00:32:06,880
\nhindering us, facing the forces
\nwhich are hindering us. <\/p>\n
394
\n00:32:07,080 –> 00:32:11,960
\nWe have got to make an effort to
\ndetach ourselves to some extent <\/p>\n
395
\n00:32:12,120 –> 00:32:15,640
\nfrom those forces.
\nI know it may not come all at <\/p>\n
396
\n00:32:15,640 –> 00:32:19,240
\nonce, but we’ve got to commit
\nourselves to an act of <\/p>\n
397
\n00:32:19,240 –> 00:32:23,280
\ndetachment, a clear act of our
\nwill. <\/p>\n
398
\n00:32:23,280 –> 00:32:27,360
\nNow I know it’s not easy.
\nI know when you’ve lingered in <\/p>\n
399
\n00:32:27,360 –> 00:32:30,520
\nthe valley, the light on the
\nhills gets dim. <\/p>\n
400
\n00:32:30,520 –> 00:32:39,440
\nI know it may mean going home 2
\nmiles further round in order to <\/p>\n
401
\n00:32:39,440 –> 00:32:41,280
\navoid the thing which is
\ntempting you. <\/p>\n
402
\n00:32:44,760 –> 00:32:48,960
\nPerhaps after all, well, you’ll
\njust have to tell the truth that<\/p>\n
403
\n00:32:48,960 –> 00:32:53,800
\nyou’ve been hindering so long.
\nYou better come out and tell the<\/p>\n
404
\n00:32:53,800 –> 00:32:56,760
\ntruth and take the consequences
\nand be done with the <\/p>\n
405
\n00:32:56,760 –> 00:32:58,920
\nassociation.
\nFinish it. <\/p>\n
406
\n00:33:01,440 –> 00:33:04,720
\nPerhaps, after all, you will
\nhave to refuse the claimant cry <\/p>\n
407
\n00:33:04,720 –> 00:33:08,800
\nof the fresh, because if you
\nrefuse it once, then the next <\/p>\n
408
\n00:33:08,800 –> 00:33:15,480
\ntime it is less claimant.
\nBut there is no escape from this<\/p>\n
409
\n00:33:15,480 –> 00:33:19,560
\nact of detachment.
\nThe fight is in the economy of <\/p>\n
410
\n00:33:19,560 –> 00:33:23,000
\nyour salvation and my salvage
\nwho? <\/p>\n
411
\n00:33:23,240 –> 00:33:27,400
\nWhat does hinder you that you
\nshould not obey the truth, Said <\/p>\n
412
\n00:33:27,400 –> 00:33:32,280
\nthe apostle.
\nWe, you and I, we have got to do<\/p>\n
413
\n00:33:32,280 –> 00:33:36,040
\nit sooner or later, and later is
\nbad. <\/p>\n
414
\n00:33:38,240 –> 00:33:40,400
\nSo here is an argument to help
\nus. <\/p>\n
415
\n00:33:41,560 –> 00:33:44,160
\nYou see, the awful thing about
\nhindrances is this. <\/p>\n
416
\n00:33:46,360 –> 00:33:51,160
\nThat to go on keeping them and
\nto go on nursing them and to go <\/p>\n
417
\n00:33:51,160 –> 00:33:59,240
\non fostering them is in the end
\nto defame Christ on the highways<\/p>\n
418
\n00:33:59,240 –> 00:34:01,320
\nand in the city.
\nAnd everywhere we go. <\/p>\n
419
\n00:34:02,320 –> 00:34:05,320
\nWe name His name, we are called
\nafter His brethren. <\/p>\n
420
\n00:34:05,520 –> 00:34:10,199
\nWe we own his allegiance, and
\nyet other men, seeing our <\/p>\n
421
\n00:34:10,199 –> 00:34:16,639
\nunloveliness, noticing our two
\nfacedness, measuring our <\/p>\n
422
\n00:34:16,639 –> 00:34:20,960
\nemptiness, will think badly of
\nthe one we profess to follow. <\/p>\n
423
\n00:34:23,480 –> 00:34:27,360
\nThey will esteem his gospel of
\nno value because we have <\/p>\n
424
\n00:34:27,360 –> 00:34:30,760
\ndevalued it.
\nThat is the awfulness of <\/p>\n
425
\n00:34:30,760 –> 00:34:34,080
\npersistent refusal to face
\nhindrances. <\/p>\n
426
\n00:34:36,320 –> 00:34:41,199
\nSo whatever our individual
\nproblem is, the one problem we <\/p>\n
427
\n00:34:41,199 –> 00:34:45,840
\nmust all face and master is this
\nproblem of procrastination. <\/p>\n
428
\n00:34:48,520 –> 00:34:55,400
\nThere is in the Hebrew letter in
\nchapter three one word which you<\/p>\n
429
\n00:34:55,400 –> 00:35:00,320
\nwill remember well.
\nOr it’s about verse 12, as I <\/p>\n
430
\n00:35:00,320 –> 00:35:03,200
\nremember it, Chapter Hebrew.
\nSee about verse 12? <\/p>\n
431
\n00:35:04,520 –> 00:35:08,240
\nAnd there’s one word in the
\nsentence there which is <\/p>\n
432
\n00:35:08,480 –> 00:35:11,800
\ndignified with a capital letter
\nin the middle of a sentence. <\/p>\n
433
\n00:35:12,200 –> 00:35:16,320
\nGrammatically speaking, it’s an
\nunusual thing because the word <\/p>\n
434
\n00:35:16,320 –> 00:35:18,800
\nitself does not deserve a
\ncapital letter. <\/p>\n
435
\n00:35:19,040 –> 00:35:22,160
\nAnd yet the Hebrew man has given
\nit a capital letter, and it’s <\/p>\n
436
\n00:35:22,160 –> 00:35:24,880
\nthe word today.
\nToday, if you will hear his <\/p>\n
437
\n00:35:24,880 –> 00:35:31,400
\nvoice harden, not your hearts.
\nToday is a word warning us <\/p>\n
438
\n00:35:31,400 –> 00:35:34,440
\nsolemnly of the possibility of
\nperil. <\/p>\n
439
\n00:35:34,640 –> 00:35:38,160
\nBut also it’s the good news of
\nimmediate possibility, of good. <\/p>\n
440
\n00:35:40,040 –> 00:35:43,240
\nIf we put it off any longer, we
\nmay lose the sense of urgency. <\/p>\n
441
\n00:35:43,240 –> 00:35:46,360
\nAnd if we lose the sense of
\nurgency, we may lose the <\/p>\n
442
\n00:35:46,360 –> 00:35:50,200
\nresolution.
\nToo often, I think it’s been <\/p>\n
443
\n00:35:50,920 –> 00:35:54,320
\nlike this.
\nWe’ve said to ourselves, the <\/p>\n
444
\n00:35:54,320 –> 00:35:57,240
\nthing must be done.
\nYes, it shall be done. <\/p>\n
445
\n00:36:00,240 –> 00:36:03,720
\nAnd it’s not done.
\nThat’s the trouble. <\/p>\n
446
\n00:36:04,880 –> 00:36:11,080
\nWe’re always going to do it.
\nThat’s my experience, and we <\/p>\n
447
\n00:36:11,080 –> 00:36:14,800
\ndon’t.
\nDid you hear that story about <\/p>\n
448
\n00:36:14,800 –> 00:36:19,320
\nthe philosopher who was
\ninstructing his students one <\/p>\n
449
\n00:36:19,320 –> 00:36:22,240
\nday?
\nAnd he said to them, my sons, <\/p>\n
450
\n00:36:22,560 –> 00:36:27,080
\nthe real point of our philosophy
\nis that we shall be ready for <\/p>\n
451
\n00:36:27,080 –> 00:36:30,440
\ndeath when it comes.
\nAnd one of the students said, O <\/p>\n
452
\n00:36:30,440 –> 00:36:33,000
\nmaster, thou hast spoken wisely
\nand truly. <\/p>\n
453
\n00:36:33,440 –> 00:36:36,160
\nI intend to be ready for death
\nwhen it comes. <\/p>\n
454
\n00:36:36,880 –> 00:36:40,680
\nAnd the master was very pleased.
\nAnd he said, well done, my son. <\/p>\n
455
\n00:36:40,680 –> 00:36:42,880
\nAnd when do you intend to start
\npreparing? <\/p>\n
456
\n00:36:42,880 –> 00:36:46,480
\nAnd he said, well about 12
\nmonths before I die. <\/p>\n
457
\n00:36:49,040 –> 00:36:53,240
\nIt makes us laugh.
\nYes, it makes us laugh. <\/p>\n
458
\n00:36:53,400 –> 00:36:57,040
\nAnd, you know, too many of us
\nare living on that philosophy. <\/p>\n
459
\n00:36:59,840 –> 00:37:03,240
\nWe’re going to do it.
\nThere’s always time. <\/p>\n
460
\n00:37:03,440 –> 00:37:06,560
\nWe’ve measured it.
\nAnd the truth is we don’t have <\/p>\n
461
\n00:37:06,560 –> 00:37:13,320
\nthat sort of calendar.
\nI believe that more people miss <\/p>\n
462
\n00:37:13,320 –> 00:37:17,080
\nthe highest and descent of the
\nlowest through this matter of <\/p>\n
463
\n00:37:17,080 –> 00:37:19,800
\npostponement of the one thing
\nthat ought to be done. <\/p>\n
464
\n00:37:20,120 –> 00:37:25,240
\nAnd for any other course,
\nZacchaeus was short of stature, <\/p>\n
465
\n00:37:26,200 –> 00:37:29,000
\nbut he was not short of
\nresolution. <\/p>\n
466
\n00:37:29,720 –> 00:37:33,240
\nHe ran to the trees.
\nIt says Every word in the Bible <\/p>\n
467
\n00:37:33,240 –> 00:37:35,480
\nis important.
\nHe ran to the tree. <\/p>\n
468
\n00:37:35,480 –> 00:37:38,280
\nThat was his eagerness.
\nHe had a sense of urgency. <\/p>\n
469
\n00:37:39,800 –> 00:37:43,800
\nThat’s why he dined with the
\nRedeemer that day and doubt this<\/p>\n
470
\n00:37:43,800 –> 00:37:49,440
\nwas dying again.
\nNow, Burner sisters, if you’ve <\/p>\n
471
\n00:37:49,440 –> 00:37:54,400
\nread your Bible carefully and
\nreverently, if you prayed humbly<\/p>\n
472
\n00:37:54,400 –> 00:37:57,760
\nand sincerely, if you’ve
\nlistened to your enlivened <\/p>\n
473
\n00:37:57,760 –> 00:38:02,560
\nconscience openly and
\nattentively, then you will not <\/p>\n
474
\n00:38:02,560 –> 00:38:05,480
\nneed any speaker to tell you the
\none thing you have to do, <\/p>\n
475
\n00:38:05,640 –> 00:38:08,120
\nbecause it’s not his business
\nand he wouldn’t know anyway. <\/p>\n
476
\n00:38:08,480 –> 00:38:12,360
\nYou know, if you’ve done those
\nthings that I’ve just related, <\/p>\n
477
\n00:38:12,520 –> 00:38:15,840
\nyou know that Christ has put His
\nfinger upon the thing which you <\/p>\n
478
\n00:38:15,840 –> 00:38:19,840
\nhave got to do.
\nIt may be the thing that must be<\/p>\n
479
\n00:38:19,840 –> 00:38:22,000
\nabandoned.
\nIt may be the new duty which has<\/p>\n
480
\n00:38:22,000 –> 00:38:24,840
\ngot to be faced, or the new
\nattitude which has to be <\/p>\n
481
\n00:38:24,840 –> 00:38:27,880
\nassumed, or the restitution that
\nmust be made. <\/p>\n
482
\n00:38:27,880 –> 00:38:32,120
\nYou will know.
\nAnd now the word which He speaks<\/p>\n
483
\n00:38:32,120 –> 00:38:35,200
\nto you and to me in the light of
\nthe realisation is this. <\/p>\n
484
\n00:38:35,280 –> 00:38:41,280
\nToday, today, if you will hear
\nHis voice harden not your heart.<\/p>\n
485
\n00:38:43,280 –> 00:38:46,760
\nNow that is your part and my
\npart in the process of <\/p>\n
486
\n00:38:46,760 –> 00:38:52,160
\novercoming hindrances.
\nLet’s think finally of God’s <\/p>\n
487
\n00:38:52,160 –> 00:38:56,080
\npart.
\nGod’s part is discovered in the <\/p>\n
488
\n00:38:56,080 –> 00:38:58,960
\nsentence from the lips of the
\nKing today. <\/p>\n
489
\n00:38:59,240 –> 00:39:04,840
\nI must abide at thy house.
\nHe is the same yesterday, today <\/p>\n
490
\n00:39:04,840 –> 00:39:09,000
\nand forever.
\nHe was susceptible then in <\/p>\n
491
\n00:39:09,000 –> 00:39:13,160
\nJericho.
\nHe is susceptible today in <\/p>\n
492
\n00:39:13,160 –> 00:39:16,400
\nMidwest.
\nIf that’s not true, then we have<\/p>\n
493
\n00:39:16,400 –> 00:39:18,720
\nbeen grossly deceived and LED
\nastray. <\/p>\n
494
\n00:39:20,640 –> 00:39:23,320
\nSo let’s be sure there is
\nnothing in our house that makes <\/p>\n
495
\n00:39:23,320 –> 00:39:26,240
\nhis present impasse, his
\npresence, impossible. <\/p>\n
496
\n00:39:26,960 –> 00:39:29,240
\nAnd then we can depend upon the
\npromise. <\/p>\n
497
\n00:39:31,600 –> 00:39:34,520
\nIt means in practice that in
\nyour act of resolution you will <\/p>\n
498
\n00:39:34,520 –> 00:39:37,640
\nbe encouraged.
\nYou will be strengthened. <\/p>\n
499
\n00:39:37,880 –> 00:39:42,520
\nYou will be fortified by His
\nword, by commerce, with heaven <\/p>\n
500
\n00:39:42,520 –> 00:39:46,000
\nin prayer, by the fellowship of
\nthe Saints in this place and <\/p>\n
501
\n00:39:46,000 –> 00:39:50,160
\neverywhere else.
\nAnd if that’s not true, then the<\/p>\n
502
\n00:39:50,160 –> 00:39:54,920
\nBible is false.
\nIt says that if we yield to <\/p>\n
503
\n00:39:54,920 –> 00:39:59,440
\nChrist’s words, we can translate
\nour resolution into victory. <\/p>\n
504
\n00:40:00,760 –> 00:40:03,480
\nFaith creates power.
\nThat’s what it says. <\/p>\n
505
\n00:40:03,880 –> 00:40:07,800
\nIt’s doubt and procrastination
\nthat make for weakness and <\/p>\n
506
\n00:40:07,800 –> 00:40:11,160
\ncramps their energy.
\nThis is the victory which <\/p>\n
507
\n00:40:11,160 –> 00:40:15,840
\novercometh the world, the
\nhindrances, our faith. <\/p>\n
508
\n00:40:18,240 –> 00:40:21,520
\nYou know, in the Philippian
\nletter the great apostle Paul <\/p>\n
509
\n00:40:21,520 –> 00:40:25,480
\nsaid something with superlative
\nconfidence, which you’ve already<\/p>\n
510
\n00:40:25,480 –> 00:40:29,320
\nremembered this week.
\nI know I can do all things <\/p>\n
511
\n00:40:29,320 –> 00:40:31,080
\nthrough Christ which
\nstrengtheneth me. <\/p>\n
512
\n00:40:32,240 –> 00:40:36,320
\nNow surely that’s he wouldn’t
\ndeceive us, would he? <\/p>\n
513
\n00:40:37,280 –> 00:40:40,400
\nNot this man, he said.
\nI can do all things through <\/p>\n
514
\n00:40:40,400 –> 00:40:47,600
\nChrist, which strengthens me.
\nHe wouldn’t deceive us again. <\/p>\n
515
\n00:40:47,680 –> 00:40:52,760
\nNow unto him who is able to
\nguide you from stumbling, would <\/p>\n
516
\n00:40:52,760 –> 00:40:55,400
\nsuch a good man lead his
\ncomrades astray? <\/p>\n
517
\n00:40:57,720 –> 00:41:01,160
\nBut again, work out your own
\nsalvation, for it is God that <\/p>\n
518
\n00:41:01,160 –> 00:41:03,840
\nworketh in you.
\nWould he speculate only? <\/p>\n
519
\n00:41:05,240 –> 00:41:08,000
\nIsn’t this?
\nIsn’t this the truth? <\/p>\n
520
\n00:41:09,640 –> 00:41:11,360
\nIsn’t it telling us something
\nvital? <\/p>\n
521
\n00:41:11,360 –> 00:41:16,840
\nThat is, telling us that the man
\nor woman who truly progresses is<\/p>\n
522
\n00:41:16,840 –> 00:41:19,400
\nthe man or woman who is truly
\nlinked with God. <\/p>\n
523
\n00:41:20,440 –> 00:41:23,760
\nAcknowledge him in all thy ways,
\nand he shall direct thy paths. <\/p>\n
524
\n00:41:24,840 –> 00:41:27,880
\nAnd when he directs, it must be
\nfor our good and for our <\/p>\n
525
\n00:41:27,880 –> 00:41:31,640
\nvictory.
\nIt’s in the path of progress. <\/p>\n
526
\n00:41:31,640 –> 00:41:34,120
\nAlways, Of course.
\nNot always in the way we would <\/p>\n
527
\n00:41:34,120 –> 00:41:37,880
\nhave expected, nor perhaps in
\nthe way we would have wanted. <\/p>\n
528
\n00:41:38,840 –> 00:41:41,760
\nMany a disciple has lived to
\nthank God that he didn’t grant <\/p>\n
529
\n00:41:41,760 –> 00:41:45,120
\ntheir most urgent appeals.
\nThey’ve lived to see that had he<\/p>\n
530
\n00:41:45,120 –> 00:41:46,880
\ndone so, it would have been a
\ndisaster. <\/p>\n
531
\n00:41:47,160 –> 00:41:52,120
\nAn act of love was that which
\nprovoked the answer. <\/p>\n
532
\n00:41:52,120 –> 00:41:58,160
\nNo, he refused their most urgent
\nappeals for Love’s sake. <\/p>\n
533
\n00:42:00,440 –> 00:42:04,320
\nHe is so careful about your
\nprogress that he will make no <\/p>\n
534
\n00:42:04,320 –> 00:42:08,400
\ntruce with anything, but can
\nhinder and harm those upon whom <\/p>\n
535
\n00:42:08,400 –> 00:42:13,480
\nhis love is set.
\nOur God, it says, is a consuming<\/p>\n
536
\n00:42:13,480 –> 00:42:17,400
\nfire.
\nNow that might seem to be quite <\/p>\n
537
\n00:42:17,400 –> 00:42:19,760
\nout of harmony with what I’ve
\nbeen saying about his tender <\/p>\n
538
\n00:42:19,760 –> 00:42:23,080
\ncare and compassion, but it
\nisn’t. <\/p>\n
539
\n00:42:23,920 –> 00:42:29,200
\nHe is a consuming fire for the
\ndestruction of that which halts <\/p>\n
540
\n00:42:29,200 –> 00:42:32,600
\nand hinders and hurts the
\nprogress of his servants. <\/p>\n
541
\n00:42:33,240 –> 00:42:37,480
\nIf they will yield themselves to
\nhim, he will restore the years <\/p>\n
542
\n00:42:37,480 –> 00:42:42,480
\nthat the Cankerwormeth Eaton.
\nHis care is constant. <\/p>\n
543
\n00:42:42,880 –> 00:42:50,640
\nHe care for you.
\nEither that’s true or this is <\/p>\n
544
\n00:42:50,640 –> 00:43:01,080
\nfalse love.
\nThe Prince of poets, Yes, the <\/p>\n
545
\n00:43:01,080 –> 00:43:06,840
\nPrince of Poets once said, love
\nis not love, which alters when <\/p>\n
546
\n00:43:06,840 –> 00:43:14,400
\nit alteration finds and his love
\nnever alters. <\/p>\n
547
\n00:43:17,000 –> 00:43:19,640
\nHis love does not falter when we
\nfail. <\/p>\n
548
\n00:43:22,080 –> 00:43:25,000
\nIt may be that the voice is
\nsaying to somebody in this house<\/p>\n
549
\n00:43:25,000 –> 00:43:32,520
\ntoday, today I must abide at thy
\nhouse, and that self invitation <\/p>\n
550
\n00:43:33,600 –> 00:43:42,240
\na sense of personal recognition,
\nZacchaeus, or your name upon the<\/p>\n
551
\n00:43:42,240 –> 00:43:47,720
\nsoul who is willing to respond
\nNow upon search, upon search, <\/p>\n
552
\n00:43:47,720 –> 00:43:50,960
\nwherever they are, in whatever
\ncondition they may be. <\/p>\n
553
\n00:43:50,960 –> 00:43:54,600
\nIf they respond, he will
\npronounce his benediction. <\/p>\n
554
\n00:43:55,600 –> 00:43:58,400
\nAnd so, for our souls sake,
\nbrothers and sisters, let us <\/p>\n
555
\n00:43:58,400 –> 00:44:01,960
\neach one now this day avow
\nourselves to be his. <\/p>\n
556
\n00:44:03,520 –> 00:44:07,760
\nMore and more listen to the
\nvoice which speaks to us the <\/p>\n
557
\n00:44:07,760 –> 00:44:10,040
\nthing we must next do.
\nWe shall know. <\/p>\n
558
\n00:44:11,160 –> 00:44:13,320
\nWe shall know without any doubt
\nwhat it is. <\/p>\n
559
\n00:44:14,280 –> 00:44:18,880
\nLet’s listen carefully, and
\nknowing it, let us be true, and <\/p>\n
560
\n00:44:18,880 –> 00:44:24,160
\nlet us do it, consenting without
\ndemur without argument. <\/p>\n
561
\n00:44:26,480 –> 00:44:30,040
\nThis one thing I do, said the
\nman. <\/p>\n
562
\n00:44:31,360 –> 00:44:36,560
\nI forgot This one thing I do,
\nforgetting the things which are <\/p>\n
563
\n00:44:36,560 –> 00:44:42,200
\nbehind I press forward toward
\nthe mark of the high calling of <\/p>\n
564
\n00:44:42,200 –> 00:44:49,040
\nGod in Christ.
\nMay God grant to us this day to <\/p>\n
565
\n00:44:49,040 –> 00:44:53,480
\nfeel in our deepest heart that
\nthat is true.<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"
Class 5 from this series was used in GCT Episode 267. 1 00:00:00,720 –> 00:00:03,320 My…<\/p>\n","protected":false},"author":1,"featured_media":786,"menu_order":0,"comment_status":"open","ping_status":"closed","template":"","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"episode_type":"","audio_file":"https:\/\/anchor.fm\/s\/8765608\/podcast\/play\/78049600\/https%3A%2F%2Fd3ctxlq1ktw2nl.cloudfront.net%2Fstaging%2F2023-10-2%2F566e5ebb-a591-0000-b347-e14abdfb81b4.mp3","podmotor_file_id":"","podmotor_episode_id":"","cover_image":"","cover_image_id":"","duration":"00:44:54","filesize":"30.78M","filesize_raw":"","date_recorded":"","explicit":"","block":""},"tags":[26],"series":[18],"class_list":["post-1033","podcast","type-podcast","status-publish","has-post-thumbnail","hentry","tag-season-6","series-gct-ext"],"aioseo_notices":[],"episode_featured_image":"https:\/\/goodchristadelphiantalks.com\/wp-content\/uploads\/2022\/11\/1319730-1546836077275-ad9b1fa65b482-scaled.jpg","episode_player_image":"https:\/\/i0.wp.com\/goodchristadelphiantalks.com\/wp-content\/uploads\/2022\/03\/1319730-1546836075997-e4feb369d8bf.jpg?fit=400%2C400&ssl=1","download_link":"https:\/\/goodchristadelphiantalks.com\/podcast-download\/1033\/dennis-gillett-bible-men-the-way-they-were-class-5-zaccheus-the-poor-rich-man","player_link":"https:\/\/goodchristadelphiantalks.com\/podcast-player\/1033\/dennis-gillett-bible-men-the-way-they-were-class-5-zaccheus-the-poor-rich-man","audio_player":"https:\/\/goodchristadelphiantalks.com\/podcast-player\/1033\/dennis-gillett-bible-men-the-way-they-were-class-5-zaccheus-the-poor-rich-man<\/a>","episode_data":{"playerMode":"dark","subscribeUrls":{"anchor":{"key":"anchor","url":"https:\/\/anchor.fm\/gct-extended","label":"Anchor","class":"anchor","icon":"anchor.png"},"apple_podcasts":{"key":"apple_podcasts","url":"https:\/\/itunes.apple.com\/us\/podcast\/good-christadelphian-talks-extended\/id1451458376?mt=2&uo=4","label":"Apple Podcasts","class":"apple_podcasts","icon":"apple-podcasts.png"},"breaker":{"key":"breaker","url":"","label":"Breaker","class":"breaker","icon":"breaker.png"},"castbox":{"key":"castbox","url":"https:\/\/castbox.fm\/channel\/id1440738","label":"CastBox","class":"castbox","icon":"castbox.png"},"google_podcasts":{"key":"google_podcasts","url":"https:\/\/www.google.com\/podcasts?feed=aHR0cHM6Ly9hbmNob3IuZm0vcy84NzY1NjA4L3BvZGNhc3QvcnNz","label":"Google Podcasts","class":"google_podcasts","icon":"google-podcasts.png"},"overcast":{"key":"overcast","url":"https:\/\/overcast.fm\/itunes1451458376\/good-christadelphian-talks-extended","label":"Overcast","class":"overcast","icon":"overcast.png"},"pocketcasts":{"key":"pocketcasts","url":"https:\/\/pca.st\/s6u6","label":"PocketCasts","class":"pocketcasts","icon":"pocketcasts.png"},"podbean":{"key":"podbean","url":"","label":"Podbean","class":"podbean","icon":"podbean.png"},"radio_public":{"key":"radio_public","url":"https:\/\/radiopublic.com\/good-christadelphian-talks-extend-8X4LpA","label":"Radio Public","class":"radio_public","icon":"radio-public.png"},"spotify":{"key":"spotify","url":"https:\/\/open.spotify.com\/show\/572NtU94bGKGknHF4gmlM6","label":"Spotify","class":"spotify","icon":"spotify.png"},"stitcher":{"key":"stitcher","url":"https:\/\/www.stitcher.com\/podcast\/anchor-podcasts\/good-christadelphian-talks-extended","label":"Stitcher","class":"stitcher","icon":"stitcher.png"},"youtube":{"key":"youtube","url":"https:\/\/www.youtube.com\/c\/GoodChristadelphianTalksPodcast","label":"YouTube","class":"youtube","icon":"youtube.png"}},"rssFeedUrl":"https:\/\/goodchristadelphiantalks.com\/feed\/podcast\/gct-ext","embedCode":"Dennis Gillett – Bible Men The Way They Were – Class 5 – Zaccheus The Poor, Rich Man<\/a><\/blockquote>