Class 2 from this series was used in GCT Episode 272.<\/p>\n
2
\n00:00:05,720 –> 00:00:09,280
\nexperiment.
\nThey recruited university <\/p>\n
3
\n00:00:09,280 –> 00:00:14,360
\nstudents as participants and and
\nthe students were told that they<\/p>\n
4
\n00:00:14,360 –> 00:00:20,720
\nwere going to be participating
\nin discussions about subjects <\/p>\n
5
\n00:00:20,720 –> 00:00:23,280
\nthat that were relevant to them
\nas students. <\/p>\n
6
\n00:00:24,720 –> 00:00:29,080
\nAnd each one of the participants
\nwas put into a small room. <\/p>\n
7
\n00:00:29,840 –> 00:00:32,920
\nNobody else was in the room,
\nThere were no windows. <\/p>\n
8
\n00:00:33,120 –> 00:00:35,640
\nThere was a microphone in front
\nof them and a speaker on the <\/p>\n
9
\n00:00:35,640 –> 00:00:41,040
\nwall and they were to be
\ninvolved and participate in a <\/p>\n
10
\n00:00:41,040 –> 00:00:44,760
\nconversation in this way.
\nSo their microphone would be <\/p>\n
11
\n00:00:44,760 –> 00:00:46,960
\nturned on for two minutes when
\nit was their turn to speak, and <\/p>\n
12
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\nthen it would be cut off and
\nthey’d have to listen to the <\/p>\n
13
\n00:00:49,160 –> 00:00:52,160
\nother participants speak.
\nAnd the conversations were to <\/p>\n
14
\n00:00:52,160 –> 00:00:56,600
\ntake place in groups of between
\n2:00 and 6:00, varying sizes. <\/p>\n
15
\n00:00:58,480 –> 00:01:01,360
\nUnknown to the participants,
\nevery single person in this <\/p>\n
16
\n00:01:01,360 –> 00:01:06,040
\nstudy was the only real live
\nperson in the conversation. <\/p>\n
17
\n00:01:07,000 –> 00:01:09,760
\nSo, for example, if there were
\nsupposed to be 6 people in this <\/p>\n
18
\n00:01:09,760 –> 00:01:14,840
\nconversation, then there was one
\nreal person, and all the other <\/p>\n
19
\n00:01:14,840 –> 00:01:17,920
\nvoices of the other five people
\nwere simply recordings. <\/p>\n
20
\n00:01:20,520 –> 00:01:26,520
\nSo in every case, in the first
\nround of discussion, one of the <\/p>\n
21
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\nother people in the
\nconversation, which was we know <\/p>\n
22
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\nbut they didn’t know, a pre
\nrecorded voice would say I’m <\/p>\n
23
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\nprone to severe epileptic fits.
\nSo severe that that if I have <\/p>\n
24
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\none that’s bad enough I could
\ndie. <\/p>\n
25
\n00:01:42,080 –> 00:01:45,360
\nAnd then the next time the
\nconversation came around to that<\/p>\n
26
\n00:01:45,360 –> 00:01:51,000
\nsame voice, they would start to
\nhave a seizure and they’d say, <\/p>\n
27
\n00:01:51,000 –> 00:01:54,280
\nthis is a bad one, this is it.
\nI I think I’m going to die. <\/p>\n
28
\n00:01:54,280 –> 00:01:55,680
\nI’m dying.
\nPlease help me. <\/p>\n
29
\n00:01:55,680 –> 00:02:02,000
\nSomebody please go find help.
\nAnd the point of the study was <\/p>\n
30
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\nto see how many of the
\nparticipants actually left the <\/p>\n
31
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\nbooth to go find help.
\nAnd the results were shocking. <\/p>\n
32
\n00:02:13,000 –> 00:02:17,360
\nOnly 31% of the participants
\nactually left the booth to find <\/p>\n
33
\n00:02:17,360 –> 00:02:21,160
\nhelp.
\nYou see, this was known as the <\/p>\n
34
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\nbystander apathy experiment, and
\nthe point of it was to try to <\/p>\n
35
\n00:02:26,640 –> 00:02:31,920
\nfigure out why it is that.
\nSo often we’ll see a group of <\/p>\n
36
\n00:02:31,920 –> 00:02:35,440
\npeople standing around somebody
\nwho needs help for whatever <\/p>\n
37
\n00:02:35,440 –> 00:02:37,360
\nreason.
\nThey’re in trouble and people <\/p>\n
38
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\nwill.
\nEveryone will stand around and <\/p>\n
39
\n00:02:38,920 –> 00:02:40,520
\ndo nothing.
\nNobody helps. <\/p>\n
40
\n00:02:40,520 –> 00:02:42,320
\nWhy?
\nPsychologist wanted to know. <\/p>\n
41
\n00:02:42,320 –> 00:02:45,600
\nWhy does this happen?
\nIt’s called bystander apathy. <\/p>\n
42
\n00:02:47,320 –> 00:02:50,480
\nOr perhaps the most illuminating
\npart of the experiment was this <\/p>\n
43
\n00:02:51,560 –> 00:02:54,840
\nthat for those people who
\nthought that they were the only <\/p>\n
44
\n00:02:54,840 –> 00:02:56,880
\nother person in the
\nconversation, this was supposed <\/p>\n
45
\n00:02:56,880 –> 00:02:59,200
\nto be, in their case, a
\nconversation with just two <\/p>\n
46
\n00:02:59,200 –> 00:03:05,240
\npeople. 85% of those people left
\nthe booth to go find help. <\/p>\n
47
\n00:03:06,800 –> 00:03:09,280
\nAnd psychologists learned a
\nnumber of things from from this <\/p>\n
48
\n00:03:09,280 –> 00:03:14,240
\nexperiment, and some phrases in
\npsychology were coined. <\/p>\n
49
\n00:03:14,440 –> 00:03:17,640
\nOne of them was this diffusion
\nof responsibility. <\/p>\n
50
\n00:03:21,120 –> 00:03:25,280
\nIf there’s a group of people and
\nyou’re standing in that group <\/p>\n
51
\n00:03:25,280 –> 00:03:28,360
\nand you see that something is
\nwrong and somebody needs to act,<\/p>\n
52
\n00:03:30,080 –> 00:03:32,200
\nwell, if there are a lot of
\npeople around, then you think <\/p>\n
53
\n00:03:32,200 –> 00:03:35,480
\nperhaps somebody else will help.
\nI don’t need to do anything. <\/p>\n
54
\n00:03:35,480 –> 00:03:38,640
\nThere are a lot of people here.
\nSo you don’t feel as responsible<\/p>\n
55
\n00:03:38,640 –> 00:03:40,960
\nfor the situation because there
\nare a lot of people there. <\/p>\n
56
\n00:03:42,120 –> 00:03:45,240
\nAnother phrase that was coined
\nas pluralistic ignorance. <\/p>\n
57
\n00:03:46,480 –> 00:03:48,520
\nSo you look at the situation, it
\nlooks bad. <\/p>\n
58
\n00:03:48,520 –> 00:03:50,080
\nIt looks like this person needs
\nhelp. <\/p>\n
59
\n00:03:50,280 –> 00:03:52,480
\nBut the fact that there are
\nother people standing around <\/p>\n
60
\n00:03:52,480 –> 00:03:55,080
\nwatching the same thing happen
\nsuggests to you that maybe I’m <\/p>\n
61
\n00:03:55,080 –> 00:03:57,720
\nwrong, nobody else is doing
\nanything. <\/p>\n
62
\n00:03:58,120 –> 00:04:00,680
\nSo maybe I’m wrong about the
\nseverity of the situation. <\/p>\n
63
\n00:04:00,680 –> 00:04:02,160
\nMaybe it’s not as bad as I
\nthink. <\/p>\n
64
\n00:04:04,520 –> 00:04:07,520
\nAnd the two things that
\npsychologists learn from from <\/p>\n
65
\n00:04:07,520 –> 00:04:11,760
\nthese discoveries are this That
\nfeeling like you’re not <\/p>\n
66
\n00:04:11,760 –> 00:04:17,200
\nimportant, like nothing you do
\nreally matters, leads to <\/p>\n
67
\n00:04:17,200 –> 00:04:20,680
\nlaziness.
\nIt can be a comfortable feeling <\/p>\n
68
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\nin the moment because you don’t
\nfeel that burden of <\/p>\n
69
\n00:04:22,520 –> 00:04:25,000
\nresponsibility on your
\nshoulders, but it never ends up <\/p>\n
70
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\nthat way when you reflect on it.
\nYou end up feeling guilty in the<\/p>\n
71
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\nlong run when you realize you
\nshould have done something and <\/p>\n
72
\n00:04:32,960 –> 00:04:36,440
\nyou didn’t.
\nAnd the other thing we learned <\/p>\n
73
\n00:04:36,440 –> 00:04:41,840
\nfrom this experiment is that
\nwhat we call apathy, not taking <\/p>\n
74
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\nresponsibility when you should
\ntake responsibility for <\/p>\n
75
\n00:04:45,280 –> 00:04:48,040
\nsomething is in a sense
\ncontagious. <\/p>\n
76
\n00:04:48,040 –> 00:04:52,920
\nIf you’re surrounded by people
\nwho are also apathetic, then <\/p>\n
77
\n00:04:52,920 –> 00:04:54,680
\nyou’ll tend to feel that way as
\nwell. <\/p>\n
78
\n00:04:56,200 –> 00:04:59,920
\nWe talk about apathy.
\nApathy is defined as a loss of <\/p>\n
79
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\nfundamental hope that personal
\nhappiness or fulfilment is <\/p>\n
80
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\npossible.
\nOr put another way, it’s when we<\/p>\n
81
\n00:05:07,480 –> 00:05:10,400
\nlose faith in our ability to
\nachieve our goals. <\/p>\n
82
\n00:05:10,880 –> 00:05:15,240
\nAnd so apathy is very much
\nconnected with the strength of <\/p>\n
83
\n00:05:15,240 –> 00:05:18,880
\nour faith, whatever that faith
\nmight be in, but especially that<\/p>\n
84
\n00:05:18,880 –> 00:05:21,480
\nfaith and our own ability to
\nachieve our goals. <\/p>\n
85
\n00:05:23,120 –> 00:05:28,080
\nAnd I’m sure all of us in this
\nroom have found ourselves in a <\/p>\n
86
\n00:05:28,080 –> 00:05:31,280
\nstate like this before.
\nIf you’re like me, you found <\/p>\n
87
\n00:05:31,280 –> 00:05:34,960
\nyourself in this dark place
\nwhere you wonder if it’s even <\/p>\n
88
\n00:05:34,960 –> 00:05:37,920
\nworth getting up in the morning
\nand and there are a number of <\/p>\n
89
\n00:05:37,920 –> 00:05:40,640
\nreasons why you may find
\nyourself in this mental <\/p>\n
90
\n00:05:40,640 –> 00:05:42,520
\ncondition.
\nYou might have negative thoughts<\/p>\n
91
\n00:05:42,520 –> 00:05:45,840
\nabout yourself or your prospects
\nand maybe you’re afraid to act <\/p>\n
92
\n00:05:45,840 –> 00:05:50,000
\nbecause of fear that you might
\nfail, maybe because of recent <\/p>\n
93
\n00:05:50,000 –> 00:05:53,320
\nfailures on your part.
\nAnd so you think, why bother? <\/p>\n
94
\n00:05:53,320 –> 00:05:56,920
\nI’m just going to fail again.
\nOr maybe something has happened,<\/p>\n
95
\n00:05:56,920 –> 00:05:59,760
\nSomething bad has happened to
\nyou or a loved one. <\/p>\n
96
\n00:05:59,760 –> 00:06:02,800
\nOr maybe on a global scale, you
\nlook at the events of the world <\/p>\n
97
\n00:06:02,800 –> 00:06:06,840
\nand and it just makes you feel
\nlike nothing you do will ever <\/p>\n
98
\n00:06:06,840 –> 00:06:11,800
\nmake a difference, makes you
\nfeel powerless, and you ask why <\/p>\n
99
\n00:06:11,800 –> 00:06:16,400
\neven bother?
\nOr maybe you just get burnt out.<\/p>\n
100
\n00:06:16,800 –> 00:06:21,360
\nYou’ve worked and worked to
\nachieve your goals and it feels <\/p>\n
101
\n00:06:21,360 –> 00:06:23,720
\nlike you’re actually not making
\nprogress at all. <\/p>\n
102
\n00:06:23,720 –> 00:06:25,960
\nYou’re you’re taking two steps
\nback for everyone. <\/p>\n
103
\n00:06:25,960 –> 00:06:30,080
\nStep forward and and you just
\nresign yourself to a lifetime of<\/p>\n
104
\n00:06:30,080 –> 00:06:32,400
\ntedium.
\nThere are a number of reasons <\/p>\n
105
\n00:06:32,400 –> 00:06:36,960
\nwhy we can find ourselves in
\nthis mental condition, and <\/p>\n
106
\n00:06:37,000 –> 00:06:39,680
\nthere’s a book in the Bible
\nthat’s written by somebody who <\/p>\n
107
\n00:06:39,680 –> 00:06:42,040
\nwas very much struggling with
\napathy. <\/p>\n
108
\n00:06:42,680 –> 00:06:45,320
\nI’d like you to turn with me to
\nthe book of Ecclesiastes. <\/p>\n
109
\n00:06:45,320 –> 00:06:49,440
\nAnd we’re going to start in
\nEcclesiastes chapter one. <\/p>\n
110
\n00:06:51,600 –> 00:06:55,160
\nAnd many people believe that
\nEcclesiastes was written by King<\/p>\n
111
\n00:06:55,160 –> 00:06:59,400
\nSolomon in large part because of
\nverse one of Ecclesiastes <\/p>\n
112
\n00:06:59,400 –> 00:07:00,960
\nchapter one.
\nIt says the words of the <\/p>\n
113
\n00:07:00,960 –> 00:07:04,320
\npreacher, the son of David king
\nin Jerusalem. <\/p>\n
114
\n00:07:05,080 –> 00:07:08,720
\nSo here’s a man who says was the
\nson of David who was also a king<\/p>\n
115
\n00:07:08,720 –> 00:07:11,400
\nin Jerusalem.
\nBut interestingly, the the <\/p>\n
116
\n00:07:11,400 –> 00:07:14,840
\nwriter of Ecclesiastes is never
\nspecifically named. <\/p>\n
117
\n00:07:14,840 –> 00:07:16,920
\nHe’s just referred to as as the
\npreacher. <\/p>\n
118
\n00:07:16,920 –> 00:07:18,320
\nIn the Hebrew, the word is
\nkohala. <\/p>\n
119
\n00:07:18,920 –> 00:07:27,440
\nOver and over again the preacher
\nis referred to, and regardless <\/p>\n
120
\n00:07:27,440 –> 00:07:30,320
\nof whether or not Solomon
\nactually wrote this book, and he<\/p>\n
121
\n00:07:30,320 –> 00:07:34,040
\nmay well have, I think one thing
\nthat we can know for fairly <\/p>\n
122
\n00:07:34,360 –> 00:07:38,000
\ncertain is that it was intended
\nto be written from the point of <\/p>\n
123
\n00:07:38,000 –> 00:07:41,240
\nview of King Solomon.
\nBut interestingly, the book <\/p>\n
124
\n00:07:41,240 –> 00:07:47,640
\ncontains A-frame of a narrator
\nwho must have come along and and<\/p>\n
125
\n00:07:47,640 –> 00:07:50,800
\ndiscovered this writing and and
\nwritten sort of a preface and a <\/p>\n
126
\n00:07:50,800 –> 00:07:53,320
\nprologue to it.
\nAnd you notice that in the first<\/p>\n
127
\n00:07:53,320 –> 00:07:57,320
\nchapter you notice that the 1st
\n11 verses of chapter one are <\/p>\n
128
\n00:07:57,320 –> 00:07:59,920
\nwritten in the third person and
\nthen and then in verse 12 of <\/p>\n
129
\n00:07:59,920 –> 00:08:02,120
\nchapter one it switches to the
\nfirst person. <\/p>\n
130
\n00:08:02,120 –> 00:08:04,480
\nYou see verse 12, it starts out
\nI the preacher. <\/p>\n
131
\n00:08:04,760 –> 00:08:06,920
\nBut up to that point it’s
\ntalking in the third person <\/p>\n
132
\n00:08:06,920 –> 00:08:11,480
\nabout the preacher and in those
\nfirst 11 verses of Ecclesiastes <\/p>\n
133
\n00:08:11,480 –> 00:08:15,000
\nchapter one.
\nThe The editor of this book who <\/p>\n
134
\n00:08:15,000 –> 00:08:19,320
\nwrote this preface describes the
\nmindset of the preacher. <\/p>\n
135
\n00:08:21,440 –> 00:08:25,800
\nI’m going to start reading a
\nverse 2 Vanity of Vanities, says<\/p>\n
136
\n00:08:25,800 –> 00:08:27,480
\nthe Preacher.
\nVanity of vanities. <\/p>\n
137
\n00:08:27,480 –> 00:08:30,840
\nAll is vanity.
\nWhat does man gain by all the <\/p>\n
138
\n00:08:30,840 –> 00:08:32,840
\ntoil at which he toils?
\nUnder the sun? <\/p>\n
139
\n00:08:33,600 –> 00:08:37,919
\nA generation goes and a
\ngeneration comes, but the Earth <\/p>\n
140
\n00:08:37,919 –> 00:08:40,880
\nremains forever.
\nThe sun rises and the sun goes <\/p>\n
141
\n00:08:40,880 –> 00:08:43,120
\ndown and hastens to the place
\nwhere it rises. <\/p>\n
142
\n00:08:43,320 –> 00:08:45,960
\nThe wind blows to the South and
\ngoes around to the north. <\/p>\n
143
\n00:08:46,160 –> 00:08:49,280
\nAround and around goes the wind,
\nand on it circuits. <\/p>\n
144
\n00:08:49,280 –> 00:08:52,480
\nThe wind returns.
\nAll streams run to the sea, but <\/p>\n
145
\n00:08:52,480 –> 00:08:55,680
\nthe sea is not full to the place
\nwhere the streams flow. <\/p>\n
146
\n00:08:55,680 –> 00:08:59,680
\nThere they flow again.
\nAll things are full of <\/p>\n
147
\n00:08:59,680 –> 00:09:02,200
\nweariness.
\nA man cannot utter it. <\/p>\n
148
\n00:09:02,800 –> 00:09:06,160
\nThe eye is not satisfied with
\nseeing or the ear filled with <\/p>\n
149
\n00:09:06,160 –> 00:09:08,360
\nhearing.
\nWhat has been is what will be, <\/p>\n
150
\n00:09:08,360 –> 00:09:10,960
\nand what has been done is what
\nwill be done, And there is <\/p>\n
151
\n00:09:10,960 –> 00:09:15,080
\nnothing new under the sun.
\nIs there a thing which it is <\/p>\n
152
\n00:09:15,080 –> 00:09:18,960
\nsaid, see, this is new.
\nIt has been already in the ages <\/p>\n
153
\n00:09:18,960 –> 00:09:21,640
\nbefore us.
\nThere is no remembrance of <\/p>\n
154
\n00:09:21,640 –> 00:09:25,520
\nformer things, nor will there be
\nany remembrance of later things <\/p>\n
155
\n00:09:25,520 –> 00:09:28,440
\nyet to be among those who come
\nafter. <\/p>\n
156
\n00:09:28,800 –> 00:09:31,840
\nAnd the mindset of the Preacher
\nis that why bother doing <\/p>\n
157
\n00:09:31,840 –> 00:09:34,400
\nanything?
\nIt will all come to nothing. <\/p>\n
158
\n00:09:34,400 –> 00:09:36,360
\nIn the end, nothing really
\nmatters. <\/p>\n
159
\n00:09:36,720 –> 00:09:40,560
\nIt’s all been done before, so
\nwhy even try? <\/p>\n
160
\n00:09:42,320 –> 00:09:45,160
\nAnd if you were to read the 1st
\n11 Verses of Ecclesiastes <\/p>\n
161
\n00:09:45,160 –> 00:09:50,800
\nchapter 2, you’ll get the story
\nof how the Preacher came to this<\/p>\n
162
\n00:09:50,800 –> 00:09:53,360
\npoint.
\nWe won’t read those all those <\/p>\n
163
\n00:09:53,360 –> 00:09:56,680
\nverses for the sake of time, but
\nbut he says due to his due to <\/p>\n
164
\n00:09:56,680 –> 00:10:01,840
\nhis position and his wealth and
\nhis power, he partook in all of <\/p>\n
165
\n00:10:01,840 –> 00:10:03,600
\nthe things that the world had to
\noffer. <\/p>\n
166
\n00:10:06,080 –> 00:10:10,600
\nAnd at the end of it, this is
\nwhat he found in verse 11 of <\/p>\n
167
\n00:10:10,600 –> 00:10:12,280
\nEcclesiastes chapter two, he
\nsaid. <\/p>\n
168
\n00:10:12,520 –> 00:10:17,040
\nThen I considered all that my
\nhands had done and the toil I <\/p>\n
169
\n00:10:17,040 –> 00:10:21,200
\nhad expended and doing it, and
\nbehold, all was vanity and <\/p>\n
170
\n00:10:21,200 –> 00:10:26,040
\nstriving after wind, and there
\nwas nothing to be gained under <\/p>\n
171
\n00:10:26,040 –> 00:10:30,480
\nthe sun.
\nI did it all, and I felt empty. <\/p>\n
172
\n00:10:30,480 –> 00:10:33,840
\nAt the end.
\nI didn’t feel fulfilled at all. <\/p>\n
173
\n00:10:34,360 –> 00:10:37,240
\nI did everything that anybody
\ncould hope to do in this life, <\/p>\n
174
\n00:10:37,240 –> 00:10:40,720
\nand I still felt empty.
\nAnd if you go on to read the <\/p>\n
175
\n00:10:40,720 –> 00:10:42,800
\nrest of the book of
\nEcclesiastes, you don’t find <\/p>\n
176
\n00:10:42,800 –> 00:10:45,520
\nmuch hope there.
\nIt’s all pretty depressing, the <\/p>\n
177
\n00:10:45,520 –> 00:10:48,560
\npreacher going on at length
\nabout how pointless everything <\/p>\n
178
\n00:10:48,560 –> 00:10:52,480
\nis.
\nBut in the next chapter, in <\/p>\n
179
\n00:10:52,480 –> 00:10:58,200
\nEcclesiastes Chapter 3, there’s
\na key to everything, I think in <\/p>\n
180
\n00:10:58,200 –> 00:11:00,520
\nthose opening verses of
\nEcclesiastes Chapter 3 is that <\/p>\n
181
\n00:11:00,520 –> 00:11:05,800
\nfamous passage where the
\npreacher talks about how God has<\/p>\n
182
\n00:11:05,800 –> 00:11:08,560
\nsaid everything perfectly in its
\nplace and there’s a time and a <\/p>\n
183
\n00:11:08,560 –> 00:11:14,720
\nplace for everything and he
\ncomes to. <\/p>\n
184
\n00:11:15,080 –> 00:11:18,960
\nOr we come to verse nine of
\nEcclesiastes chapter 3, which <\/p>\n
185
\n00:11:18,960 –> 00:11:23,040
\nsays what gain has the worker
\nfrom his toil. <\/p>\n
186
\n00:11:24,040 –> 00:11:26,880
\nI have seen the business that
\nGod has given to the children of<\/p>\n
187
\n00:11:26,880 –> 00:11:29,800
\nman to be busy with.
\nHe has made everything beautiful<\/p>\n
188
\n00:11:29,800 –> 00:11:34,520
\nin its time.
\nAlso, he has put eternity into <\/p>\n
189
\n00:11:34,520 –> 00:11:38,360
\nman’s heart yet so that he
\ncannot find out what God has <\/p>\n
190
\n00:11:38,360 –> 00:11:41,600
\ndone from the beginning to the
\nend. <\/p>\n
191
\n00:11:41,600 –> 00:11:44,880
\nNow I’m reading from the ESV.
\nIf you’re reading from the King <\/p>\n
192
\n00:11:44,880 –> 00:11:47,920
\nJames, you may have.
\nI think he’s put the world into <\/p>\n
193
\n00:11:47,920 –> 00:11:51,440
\ntheir heart.
\nThe word for eternity or the <\/p>\n
194
\n00:11:51,440 –> 00:11:56,640
\nworld is in the Hebrew Hola.
\nIt has multiple meanings in the <\/p>\n
195
\n00:11:56,640 –> 00:11:58,600
\nHebrew, just like in our
\nlanguage. <\/p>\n
196
\n00:11:58,600 –> 00:12:01,160
\nLike many words that we find in
\nthe Hebrew, it depends on the <\/p>\n
197
\n00:12:01,160 –> 00:12:03,480
\ncontext as to what it truly
\nmeans. <\/p>\n
198
\n00:12:04,000 –> 00:12:06,960
\nYou may have come across this
\nword oh long before it actually <\/p>\n
199
\n00:12:07,200 –> 00:12:09,600
\noften talks about the end of an
\nage or an era. <\/p>\n
200
\n00:12:10,600 –> 00:12:11,680
\nIt can mean several other
\nthings. <\/p>\n
201
\n00:12:11,680 –> 00:12:14,800
\nIt can mean the world or it can
\nmean ignorance. <\/p>\n
202
\n00:12:15,200 –> 00:12:18,480
\nBut eternity by far, is the most
\ncommon translation of this <\/p>\n
203
\n00:12:18,480 –> 00:12:20,200
\nworld, and it fits the context
\nbest. <\/p>\n
204
\n00:12:20,200 –> 00:12:27,400
\nHere the preacher said that God
\nhas put eternity into the heart <\/p>\n
205
\n00:12:27,400 –> 00:12:34,240
\nof man.
\nWe exist in this reality where <\/p>\n
206
\n00:12:34,240 –> 00:12:39,080
\neverything passes away, where
\nthe law of entropy holds true. <\/p>\n
207
\n00:12:39,080 –> 00:12:42,120
\nEverything is in the state of
\ndeteriorating into its base or <\/p>\n
208
\n00:12:42,120 –> 00:12:44,280
\nparts.
\nWe will eventually die, <\/p>\n
209
\n00:12:44,720 –> 00:12:46,680
\neverything will eventually fade
\naway. <\/p>\n
210
\n00:12:47,000 –> 00:12:50,520
\nBut inside of us we have this
\nyearning for something eternal. <\/p>\n
211
\n00:12:51,360 –> 00:12:55,320
\nSometimes it’s subconscious, and
\nthat’s why sometimes you’ll hear<\/p>\n
212
\n00:12:55,320 –> 00:12:57,600
\nsomebody, maybe even who’s an
\natheist and doesn’t believe in <\/p>\n
213
\n00:12:57,600 –> 00:13:01,320
\nGod, but they’ll still say there
\nmust be something more to life <\/p>\n
214
\n00:13:01,320 –> 00:13:04,800
\nthan this.
\nThis is a characteristic that <\/p>\n
215
\n00:13:04,800 –> 00:13:10,760
\nseparates us from the animals we
\nyearn for something eternal. <\/p>\n
216
\n00:13:11,520 –> 00:13:15,080
\nAnd This is why sometimes you’ll
\nyou’ll hear reports of some <\/p>\n
217
\n00:13:15,080 –> 00:13:19,720
\nfamous person who had all the
\nmoney and fame that anybody <\/p>\n
218
\n00:13:19,720 –> 00:13:22,400
\ncould ever wish for, and they
\noverdose in a hotel room <\/p>\n
219
\n00:13:22,400 –> 00:13:26,520
\nsomewhere and kill themselves
\nand you think they had <\/p>\n
220
\n00:13:26,520 –> 00:13:29,360
\neverything.
\nWhy would they end it all <\/p>\n
221
\n00:13:29,360 –> 00:13:31,680
\nsuddenly, prematurely, like
\nthis? <\/p>\n
222
\n00:13:33,760 –> 00:13:37,280
\nBecause, like the preacher, they
\nhad experienced everything the <\/p>\n
223
\n00:13:37,280 –> 00:13:41,240
\nworld had to offer and found out
\nit wasn’t enough and they still <\/p>\n
224
\n00:13:41,240 –> 00:13:43,680
\nyearn for something else.
\nThey said there’s got to be more<\/p>\n
225
\n00:13:43,680 –> 00:13:47,080
\nto life than this, and they
\nnever feel fulfilled. <\/p>\n
226
\n00:13:47,680 –> 00:13:50,320
\nAnd they’ve seen and experienced
\nit all, and they still feel <\/p>\n
227
\n00:13:50,320 –> 00:13:56,920
\nempty and in the preachers,
\nexhaustive research he has <\/p>\n
228
\n00:13:56,920 –> 00:14:00,680
\nuncovered Nothing in this
\nearthly realm that can satisfy <\/p>\n
229
\n00:14:00,680 –> 00:14:03,040
\nthe human heart, intellectually
\nor practically. <\/p>\n
230
\n00:14:04,840 –> 00:14:10,000
\nAnd the very nature of our state
\ncan defeat us in this way as we <\/p>\n
231
\n00:14:10,000 –> 00:14:13,160
\nyearn for something greater.
\nBut we’re stuck in this current <\/p>\n
232
\n00:14:13,160 –> 00:14:16,720
\nreality, and this is what we
\ncall apathy. <\/p>\n
233
\n00:14:19,080 –> 00:14:21,240
\nThat feeling like nothing we do
\nmatters. <\/p>\n
234
\n00:14:22,000 –> 00:14:27,680
\nWhy even bother to try?
\nBut we here in this room are <\/p>\n
235
\n00:14:27,680 –> 00:14:30,480
\nfortunate because we’ve been
\ngiven the key to defeat it. <\/p>\n
236
\n00:14:32,160 –> 00:14:35,920
\nNow, I want to say now, as we
\ntalk about some things that the <\/p>\n
237
\n00:14:35,920 –> 00:14:40,160
\nBible tells us is going to
\nhappen in the future, that when <\/p>\n
238
\n00:14:40,160 –> 00:14:43,560
\nthe Bible talks about the
\nfuture, it often uses sign and <\/p>\n
239
\n00:14:43,760 –> 00:14:46,680
\nsymbol and metaphor to describe
\nwhat it’s going to be like in <\/p>\n
240
\n00:14:46,680 –> 00:14:50,040
\nthat future era when Jesus
\nreturns to the earth. <\/p>\n
241
\n00:14:50,320 –> 00:14:52,720
\nAnd maybe you’ve asked the
\nquestion, why does it have to <\/p>\n
242
\n00:14:52,720 –> 00:14:54,880
\nspeak symbolically?
\nIt makes it difficult to <\/p>\n
243
\n00:14:54,880 –> 00:14:57,040
\nunderstand.
\nWhy not just use plain language?<\/p>\n
244
\n00:14:57,760 –> 00:15:00,480
\nAnd the answer is the future
\nthat we read about, that God has<\/p>\n
245
\n00:15:00,480 –> 00:15:04,400
\nplanned for this earth.
\nWe have no frame of reference to<\/p>\n
246
\n00:15:04,400 –> 00:15:06,440
\nunderstand it.
\nWe’ve never seen anything like <\/p>\n
247
\n00:15:06,440 –> 00:15:07,960
\nit.
\nThings will be much different <\/p>\n
248
\n00:15:08,160 –> 00:15:11,240
\nthan they are now.
\nWe don’t have the language to <\/p>\n
249
\n00:15:11,240 –> 00:15:14,640
\ndescribe it, and it’s only
\nthrough the use of symbols and <\/p>\n
250
\n00:15:14,640 –> 00:15:17,480
\nmetaphors that we can talk about
\na future that contains things <\/p>\n
251
\n00:15:17,480 –> 00:15:20,720
\nthat we’ve never seen before,
\nthat no one has seen before. <\/p>\n
252
\n00:15:21,360 –> 00:15:25,360
\nAll of our language about the
\nfuture is is like a signpost <\/p>\n
253
\n00:15:25,360 –> 00:15:27,080
\nthat’s pointing into a bright
\nmist. <\/p>\n
254
\n00:15:27,560 –> 00:15:31,280
\nWe know where we need to go.
\nBut the future, it’s like, to <\/p>\n
255
\n00:15:31,320 –> 00:15:34,520
\nput another way, Biblically,
\nit’s like looking into a glass <\/p>\n
256
\n00:15:34,520 –> 00:15:38,520
\nstarkly, or as the ESV
\ntranslates it into a mirror, <\/p>\n
257
\n00:15:38,520 –> 00:15:41,960
\ndimly.
\nThe mirrors that they had and <\/p>\n
258
\n00:15:42,160 –> 00:15:44,640
\nand New Testament times were not
\nmade out of glass like the <\/p>\n
259
\n00:15:44,640 –> 00:15:47,240
\nmirrors we have today.
\nThey were made out of polished <\/p>\n
260
\n00:15:47,240 –> 00:15:48,760
\nmetal.
\nIf you’ve ever seen your <\/p>\n
261
\n00:15:48,760 –> 00:15:51,800
\nreflection in polished metal,
\nyou know that it’s not a perfect<\/p>\n
262
\n00:15:51,800 –> 00:15:53,240
\nreflection.
\nIt’s all distorted. <\/p>\n
263
\n00:15:53,240 –> 00:15:56,000
\nYou can sort of make out
\nyourself in the reflection, but <\/p>\n
264
\n00:15:56,000 –> 00:15:58,240
\nit it doesn’t look anything like
\nreality. <\/p>\n
265
\n00:16:00,880 –> 00:16:04,280
\nAnd that’s what that coming age
\nwill be like. <\/p>\n
266
\n00:16:05,240 –> 00:16:07,520
\nSo come with me to 1st
\nCorinthians chapter 15. <\/p>\n
267
\n00:16:08,920 –> 00:16:13,280
\nWe can only begin to describe
\nthis future, but we have to <\/p>\n
268
\n00:16:13,280 –> 00:16:16,800
\ndescribe it using sign and
\nsymbol, and I think it’s so <\/p>\n
269
\n00:16:16,800 –> 00:16:22,760
\nexciting that that is the case
\nin First Corinthians chapter 15.<\/p>\n
270
\n00:16:22,760 –> 00:16:26,360
\nWe went to this passage a number
\nof times in our classes. <\/p>\n
271
\n00:16:26,360 –> 00:16:29,800
\nThis weekend, the Apostle Paul
\nis dealing with the problem in <\/p>\n
272
\n00:16:29,800 –> 00:16:31,800
\nthe Corinthian Ecclesia.
\nIt would seem that some people <\/p>\n
273
\n00:16:31,800 –> 00:16:33,560
\nin the Ecclesia are teaching
\nthat there’s not going to be a <\/p>\n
274
\n00:16:33,560 –> 00:16:38,400
\nresurrection from the dead, and
\nthe Apostle Paul addresses that <\/p>\n
275
\n00:16:38,520 –> 00:16:40,160
\nwith a well thought out
\nargument. <\/p>\n
276
\n00:16:40,160 –> 00:16:42,680
\nHe says if there’s no
\nresurrection from the dead, then<\/p>\n
277
\n00:16:42,760 –> 00:16:45,160
\nJesus was not raised from the
\ndead, and if Jesus was not <\/p>\n
278
\n00:16:45,160 –> 00:16:47,360
\nraised from the dead, then
\nthere’s no forgiveness of sins. <\/p>\n
279
\n00:16:47,480 –> 00:16:49,960
\nAnd if there’s no forgiveness of
\nsins that everything we’re doing<\/p>\n
280
\n00:16:49,960 –> 00:16:52,120
\nis pointless.
\nWe’re just going to die <\/p>\n
281
\n00:16:52,120 –> 00:16:54,360
\neventually and it will be for
\nnothing. <\/p>\n
282
\n00:16:54,360 –> 00:16:57,600
\nAnd we’re going to pick up in
\nverse 20 of First Corinthians <\/p>\n
283
\n00:16:57,600 –> 00:17:06,040
\nchapter 15, where Paul is in the
\nmiddle of his description of <\/p>\n
284
\n00:17:06,040 –> 00:17:10,040
\nwhat things are actually right.
\nLike after making that eloquent <\/p>\n
285
\n00:17:10,040 –> 00:17:15,280
\nargument, and Paul writes, but
\nin fact Christ has been raised <\/p>\n
286
\n00:17:15,280 –> 00:17:18,200
\nfrom the dead, the first fruits
\nof those who have fallen asleep.<\/p>\n
287
\n00:17:18,920 –> 00:17:22,960
\nFor by a man came death, as by a
\nman came death, by a man has <\/p>\n
288
\n00:17:22,960 –> 00:17:24,839
\ncome also the resurrection of
\nthe dead. <\/p>\n
289
\n00:17:25,280 –> 00:17:30,040
\nFor as in Adam all die, so also
\nin Christ shall all be made <\/p>\n
290
\n00:17:30,040 –> 00:17:31,920
\nalive, but each in his own
\norder. <\/p>\n
291
\n00:17:31,920 –> 00:17:35,880
\nChrist the first fruits, then at
\nhis coming those who belong to <\/p>\n
292
\n00:17:35,880 –> 00:17:38,320
\nChrist.
\nNow there are two things I want <\/p>\n
293
\n00:17:38,320 –> 00:17:40,720
\nto focus on in this passage, And
\nthe first one is this. <\/p>\n
294
\n00:17:40,720 –> 00:17:44,040
\nDid you notice that in two cases
\nin those verses that we read, <\/p>\n
295
\n00:17:44,600 –> 00:17:47,800
\nPaul refers to Jesus as the
\nfirst fruits? <\/p>\n
296
\n00:17:49,280 –> 00:17:52,800
\nAnd this is a term that may not
\nimmediately have meaning for us,<\/p>\n
297
\n00:17:52,800 –> 00:17:54,760
\nbut we can understand it.
\nIt would have meant a lot to <\/p>\n
298
\n00:17:54,760 –> 00:17:57,400
\npeople in at that time.
\nAnd of course, we have farming <\/p>\n
299
\n00:17:57,400 –> 00:17:59,280
\ntoday.
\nSo we can still understand it. <\/p>\n
300
\n00:17:59,520 –> 00:18:03,960
\nYou see a farmer, when a crop
\nwas first, the first of that <\/p>\n
301
\n00:18:03,960 –> 00:18:07,120
\ncrop grew up and they were able
\nto harvest it or pluck it, <\/p>\n
302
\n00:18:07,120 –> 00:18:09,640
\nwhatever the case may be, they
\nwould take the first of that <\/p>\n
303
\n00:18:09,640 –> 00:18:12,800
\ncrop, the first fruits of the
\ncrop into the city and they <\/p>\n
304
\n00:18:12,800 –> 00:18:16,240
\nwould set up their market stall
\nand people would come and buy of<\/p>\n
305
\n00:18:16,240 –> 00:18:18,840
\nthe first fruits from that
\nfarmer, the first fruits of his <\/p>\n
306
\n00:18:18,840 –> 00:18:23,280
\ncrop.
\nAnd if the crop was good, if the<\/p>\n
307
\n00:18:23,280 –> 00:18:27,960
\nfruits were good, then that was
\nproof that the rest of the crop <\/p>\n
308
\n00:18:27,960 –> 00:18:30,680
\nwas going to be good too.
\nAnd you would continue to go <\/p>\n
309
\n00:18:30,680 –> 00:18:33,440
\nback to that farmers market
\nstall and buy from him because <\/p>\n
310
\n00:18:34,160 –> 00:18:37,080
\nit had been proven that that
\nthis season the crop is going to<\/p>\n
311
\n00:18:37,080 –> 00:18:40,160
\nbe a good one.
\nBut of course conversely, if if <\/p>\n
312
\n00:18:40,160 –> 00:18:42,520
\nit’s bad, then you’ll find
\nsomewhere else to shop. <\/p>\n
313
\n00:18:44,240 –> 00:18:47,440
\nNow also the first fruits of the
\ncrop tended to be the very best <\/p>\n
314
\n00:18:47,440 –> 00:18:50,640
\nof the crop.
\nAnd So what the Apostle Paul is <\/p>\n
315
\n00:18:50,640 –> 00:18:54,240
\nsaying when he uses this this
\nword to describe Jesus, He says <\/p>\n
316
\n00:18:54,280 –> 00:18:56,840
\nJesus is the first fruits from
\nthe dead. <\/p>\n
317
\n00:18:57,280 –> 00:19:01,360
\nHe was the first human being to
\nbe raised from the dead and <\/p>\n
318
\n00:19:01,360 –> 00:19:06,160
\ngiven an incorruptible body.
\nHe was the first of the crop of <\/p>\n
319
\n00:19:06,160 –> 00:19:09,480
\nhumanity.
\nAnd he’s proof that God can and <\/p>\n
320
\n00:19:09,480 –> 00:19:15,280
\nwill raise people from the dead
\nbecause we saw it happen with <\/p>\n
321
\n00:19:15,320 –> 00:19:20,200
\nJesus the first fruits.
\nAnd over and above that he is <\/p>\n
322
\n00:19:20,200 –> 00:19:25,280
\nalso the very best of us.
\nThe other thing I wanted to <\/p>\n
323
\n00:19:25,280 –> 00:19:30,720
\nfocus on in these verses is is 1
\nparticular word in verse 23 it <\/p>\n
324
\n00:19:30,720 –> 00:19:34,320
\nsays about the resurrection that
\neach will be resurrected in his <\/p>\n
325
\n00:19:34,320 –> 00:19:39,280
\nown order, Christ the first
\nfruits, then at his coming those<\/p>\n
326
\n00:19:39,280 –> 00:19:43,920
\nwho belong to Christ.
\nAnd we often talk about the <\/p>\n
327
\n00:19:43,920 –> 00:19:47,360
\nsecond coming of Jesus and it’s
\nwe we say that it’s it’s based <\/p>\n
328
\n00:19:47,360 –> 00:19:51,320
\nupon verses like this one,
\nChrist at his Coming, the second<\/p>\n
329
\n00:19:51,320 –> 00:19:53,600
\ncoming of Christ.
\nIn the Greek the word for coming<\/p>\n
330
\n00:19:53,760 –> 00:19:57,760
\nis Perusia.
\nAnd Paul and a number of the <\/p>\n
331
\n00:19:57,760 –> 00:20:01,040
\nother apostles who were very,
\nvery clever, cleverly used this <\/p>\n
332
\n00:20:01,040 –> 00:20:04,920
\nword, commandeered this word to
\nbe used in Christian thought <\/p>\n
333
\n00:20:05,600 –> 00:20:09,720
\nbecause before they ever used it
\nto describe the coming of Jesus,<\/p>\n
334
\n00:20:09,960 –> 00:20:13,840
\nit already had two different
\nmeanings in non Christian <\/p>\n
335
\n00:20:13,840 –> 00:20:16,600
\nthought.
\nSo the word Perusia. <\/p>\n
336
\n00:20:17,160 –> 00:20:20,000
\nBefore this time could be used
\nto describe the the mysterious <\/p>\n
337
\n00:20:20,000 –> 00:20:24,720
\npresence of a God or a divinity,
\nparticularly when the power of <\/p>\n
338
\n00:20:24,720 –> 00:20:28,200
\nthat God or divinity is revealed
\nwithin an act of healing and <\/p>\n
339
\n00:20:28,200 –> 00:20:32,360
\npeople suddenly become aware of
\na divine presence because of <\/p>\n
340
\n00:20:32,360 –> 00:20:34,120
\nmiraculous things that are
\nhappening. <\/p>\n
341
\n00:20:36,080 –> 00:20:40,080
\nPelusia could also be used to
\ndescribe when a person of high <\/p>\n
342
\n00:20:40,080 –> 00:20:43,680
\nrank came to visit a subject,
\nprovince or state. <\/p>\n
343
\n00:20:45,120 –> 00:20:47,840
\nSo for example, it could be used
\nto describe if if the Roman <\/p>\n
344
\n00:20:47,840 –> 00:20:51,160
\nEmperor were to leave the
\ncapital city of Rome behind and <\/p>\n
345
\n00:20:51,160 –> 00:20:53,960
\ngo to visit Corinth, which was a
\nsubject state of the Roman <\/p>\n
346
\n00:20:53,960 –> 00:20:57,240
\nEmpire.
\nThe word to describe that would <\/p>\n
347
\n00:20:57,240 –> 00:21:00,920
\nbe Perusia.
\nSo suppose that Paul wanted to <\/p>\n
348
\n00:21:00,920 –> 00:21:04,240
\nsay that Jesus was near in
\nspirit but absent in body, but <\/p>\n
349
\n00:21:04,240 –> 00:21:07,640
\nthat one day he would be present
\nin body with the whole world <\/p>\n
350
\n00:21:07,640 –> 00:21:10,400
\nwould know the transforming
\npower and the healing power of <\/p>\n
351
\n00:21:10,400 –> 00:21:13,520
\nthat presence.
\nThen the word he would use to <\/p>\n
352
\n00:21:13,520 –> 00:21:17,600
\ndescribe that would be Padusia.
\nAnd suppose that at the same <\/p>\n
353
\n00:21:17,600 –> 00:21:20,840
\ntime he wanted to say that Jesus
\nis the true King of the world, <\/p>\n
354
\n00:21:20,840 –> 00:21:24,600
\nand that one day he’s going to
\nappear and rule in person on <\/p>\n
355
\n00:21:24,600 –> 00:21:27,920
\nthis earth, which is but the
\nfootstool of God. <\/p>\n
356
\n00:21:27,920 –> 00:21:30,040
\nHeaven is His throne, the earth
\nis his footstool. <\/p>\n
357
\n00:21:30,720 –> 00:21:34,200
\nHis subject state, if you will,
\nJesus will come the true King of<\/p>\n
358
\n00:21:34,200 –> 00:21:36,800
\nthe world and rule in person
\nwith all of the consequences <\/p>\n
359
\n00:21:36,800 –> 00:21:41,000
\nthat would result.
\nThen once again, the word that <\/p>\n
360
\n00:21:41,000 –> 00:21:43,600
\nPaul would use to describe that
\nwould be parousia. <\/p>\n
361
\n00:21:44,520 –> 00:21:48,120
\nAnd so he perfectly encapsulates
\nthe meaning of the coming of <\/p>\n
362
\n00:21:48,200 –> 00:21:50,520
\nJesus and the importance of that
\nwith one word. <\/p>\n
363
\n00:21:50,520 –> 00:21:55,560
\nAnd I want you to come with me
\nnow to Philippians and chapter 3<\/p>\n
364
\n00:21:55,800 –> 00:21:59,840
\nand the Apostle Paul so
\nbeautifully ties the threads of <\/p>\n
365
\n00:21:59,840 –> 00:22:02,520
\nhis argument together throughout
\nmany of his writings. <\/p>\n
366
\n00:22:02,520 –> 00:22:06,120
\nAnd this is just another example
\nof that in Philippians chapter <\/p>\n
367
\n00:22:06,120 –> 00:22:08,680
\n3.
\nAnd I’m going to start reading <\/p>\n
368
\n00:22:08,680 –> 00:22:14,080
\nto you from verse 17 and Paul
\nwrote Philippians chapter 3 <\/p>\n
369
\n00:22:14,080 –> 00:22:18,080
\nstarting at verse 17.
\nBrothers join in imitating me, <\/p>\n
370
\n00:22:18,080 –> 00:22:20,920
\nand keep your eyes on those who
\nwalk according to the example <\/p>\n
371
\n00:22:20,920 –> 00:22:25,040
\nyou have in us.
\nFor many of whom I have often <\/p>\n
372
\n00:22:25,040 –> 00:22:29,960
\ntold you and tell you now even
\nwith tears, walk as enemies of <\/p>\n
373
\n00:22:29,960 –> 00:22:32,360
\nthe cross of Christ.
\nTheir in this destruction their <\/p>\n
374
\n00:22:32,360 –> 00:22:35,320
\nGod is their belly and their
\nglory and their shame with mind <\/p>\n
375
\n00:22:35,320 –> 00:22:40,480
\nset on earthly things.
\nBut our citizenship is in <\/p>\n
376
\n00:22:40,720 –> 00:22:44,040
\nheaven, and from it we await A
\nSavior, the Lord Jesus Christ, <\/p>\n
377
\n00:22:44,040 –> 00:22:47,800
\nwho will transform our lowly
\nbody to be like his glorious <\/p>\n
378
\n00:22:47,800 –> 00:22:52,360
\nbody by the power that enables
\nhim even to subject all things <\/p>\n
379
\n00:22:52,360 –> 00:22:56,360
\nto himself.
\nAnd Paul said our citizenship is<\/p>\n
380
\n00:22:56,360 –> 00:23:01,440
\nin heaven because we believe
\nthat our King is currently in <\/p>\n
381
\n00:23:01,440 –> 00:23:04,240
\nheaven, that is the capital city
\nof God. <\/p>\n
382
\n00:23:05,760 –> 00:23:09,080
\nIf you were to ask a Roman
\ncitizen living in Corinth, are <\/p>\n
383
\n00:23:09,080 –> 00:23:12,480
\nyou a citizen of Corinth?
\nThey’d say no, I’m a citizen of <\/p>\n
384
\n00:23:12,480 –> 00:23:15,360
\nRome.
\nAnd if you were to ask a <\/p>\n
385
\n00:23:15,360 –> 00:23:18,960
\nfollower of Christ, are you a
\ncitizen of Canada or the United <\/p>\n
386
\n00:23:18,960 –> 00:23:23,200
\nStates or wherever you happen to
\nlive, the answer should be no. <\/p>\n
387
\n00:23:24,360 –> 00:23:27,920
\nI’m a citizen of heaven.
\nThat’s where my king lives. <\/p>\n
388
\n00:23:27,960 –> 00:23:31,120
\nAnd one day he’s going to leave
\nthat capital city of God and <\/p>\n
389
\n00:23:31,120 –> 00:23:36,480
\ncome to earth to reign.
\nAnd you see how Paul has has <\/p>\n
390
\n00:23:36,480 –> 00:23:40,400
\nwoven this thread into his
\nmessage to the Philippians now. <\/p>\n
391
\n00:23:42,440 –> 00:23:45,240
\nAnd in Revelation chapter 21, we
\nwon’t turn there, but in the 1st<\/p>\n
392
\n00:23:45,240 –> 00:23:48,720
\n4 verses we have this beautiful
\npicture with painted and <\/p>\n
393
\n00:23:48,720 –> 00:23:52,080
\nsymbolic language of of New
\nJerusalem coming down out of <\/p>\n
394
\n00:23:52,080 –> 00:23:57,880
\nheaven to earth and a voice says
\nin wonderment. <\/p>\n
395
\n00:23:57,880 –> 00:24:00,280
\nNow God is dwelling with
\nmankind. <\/p>\n
396
\n00:24:00,400 –> 00:24:03,560
\nIt’s as if earth and heaven are
\ngoing to be joined together in <\/p>\n
397
\n00:24:03,560 –> 00:24:06,360
\nthat moment and nothing will
\never be the same. <\/p>\n
398
\n00:24:09,680 –> 00:24:12,920
\nNow I’m going to turn and I ask
\nyou to turn with me to Romans <\/p>\n
399
\n00:24:12,920 –> 00:24:19,120
\nchapter 8, which is probably my
\nfavorite chapter in the Bible <\/p>\n
400
\n00:24:19,120 –> 00:24:21,960
\nand I’m going to read to you
\nstarting from verse 18. <\/p>\n
401
\n00:24:21,960 –> 00:24:28,680
\nIt’s probably my favorite
\npassage in the Bible, and Paul <\/p>\n
402
\n00:24:28,680 –> 00:24:32,880
\nwrote that I consider the
\nsufferings of this present time <\/p>\n
403
\n00:24:33,280 –> 00:24:36,520
\nare not worth comparing with the
\nglory that is to be revealed to <\/p>\n
404
\n00:24:36,520 –> 00:24:38,840
\nus.
\nFor the creation waits with <\/p>\n
405
\n00:24:38,840 –> 00:24:42,800
\neager longing for the revealing
\nof the Son sons of God. <\/p>\n
406
\n00:24:42,880 –> 00:24:46,400
\nFor the creation was subjected
\nto futility, not willingly, but <\/p>\n
407
\n00:24:46,400 –> 00:24:50,480
\nbecause of him who subjected it,
\nin hope that the creation itself<\/p>\n
408
\n00:24:50,480 –> 00:24:53,680
\nwill be set free from its
\nbondage to corruption and obtain<\/p>\n
409
\n00:24:53,680 –> 00:24:56,160
\nthe freedom of the glory of the
\nchildren of God. <\/p>\n
410
\n00:24:57,160 –> 00:24:59,720
\nFor we know that the whole
\ncreation has been groaning <\/p>\n
411
\n00:24:59,720 –> 00:25:02,440
\ntogether in the pains of
\nchildbirth until now. <\/p>\n
412
\n00:25:04,280 –> 00:25:07,600
\nAnd not only the creation, but
\nwe ourselves, who have the first<\/p>\n
413
\n00:25:07,600 –> 00:25:10,920
\nfruits of the spirit, groan
\ninwardly as we wait eagerly for <\/p>\n
414
\n00:25:10,920 –> 00:25:14,520
\nadoption as sons, the redemption
\nof our bodies. <\/p>\n
415
\n00:25:15,320 –> 00:25:17,880
\nAnd Paul says it’s as if all of
\ncreation that were creation <\/p>\n
416
\n00:25:17,880 –> 00:25:20,360
\ndoesn’t just mean the earth, it
\nmeans the cosmos, it means the <\/p>\n
417
\n00:25:20,360 –> 00:25:22,640
\nuniverse, all things that have
\nbeen created. <\/p>\n
418
\n00:25:22,880 –> 00:25:25,720
\nIt’s as if they’ve just been
\nwaiting for that moment when <\/p>\n
419
\n00:25:25,720 –> 00:25:28,960
\nheaven will join with earth,
\nwhen nothing will be the same <\/p>\n
420
\n00:25:28,960 –> 00:25:34,720
\nagain, when the corruptible will
\npass away. <\/p>\n
421
\n00:25:36,440 –> 00:25:39,440
\nAnd all creation, he says, is
\neagerly waiting for that moment <\/p>\n
422
\n00:25:40,200 –> 00:25:42,440
\nwhen the whole universe will be
\nchanged. <\/p>\n
423
\n00:25:43,880 –> 00:25:47,760
\nAnd did you know?
\nDid you notice in verse 22 that <\/p>\n
424
\n00:25:47,760 –> 00:25:50,480
\nhe compares it to the pains of
\nchildbirth? <\/p>\n
425
\n00:25:51,240 –> 00:25:55,040
\nHe says This is what it’s like
\nour existence now compared to <\/p>\n
426
\n00:25:55,040 –> 00:25:59,200
\nwhat it will be like after that
\nmoment in that future era in the<\/p>\n
427
\n00:25:59,200 –> 00:26:05,120
\nKingdom age, he says.
\nIt’s like childbirth and along <\/p>\n
428
\n00:26:05,120 –> 00:26:08,600
\nwith many of you in the audience
\ntoday, I can say I I’ll never <\/p>\n
429
\n00:26:08,600 –> 00:26:11,880
\nknow what it’s like to
\nexperience childbirth, but I <\/p>\n
430
\n00:26:11,880 –> 00:26:16,360
\nhave had a front row seat and he
\nsaid this is what it’s like. <\/p>\n
431
\n00:26:18,600 –> 00:26:25,160
\nThe woman is having her first
\nchild and the pain is exquisite.<\/p>\n
432
\n00:26:25,200 –> 00:26:27,200
\nIt’s like nothing she’s ever
\nfelt. <\/p>\n
433
\n00:26:29,000 –> 00:26:34,120
\nAnd she thinks it can’t get
\nworse, but it gets worse and it <\/p>\n
434
\n00:26:34,120 –> 00:26:37,800
\ngets worse.
\nAnd the seconds feel like <\/p>\n
435
\n00:26:37,800 –> 00:26:40,640
\nminutes and the minutes feel
\nlike hours. <\/p>\n
436
\n00:26:40,960 –> 00:26:45,840
\nAnd she thinks it’s never going
\nto end until the moment when the<\/p>\n
437
\n00:26:45,840 –> 00:26:49,960
\nchild is born.
\nAnd she never could have <\/p>\n
438
\n00:26:49,960 –> 00:26:51,680
\nprepared herself for that
\nmoment. <\/p>\n
439
\n00:26:53,520 –> 00:26:55,520
\nIt’s like nothing she’s ever
\nexperienced. <\/p>\n
440
\n00:26:56,600 –> 00:26:59,840
\nAnd if you were to ask her in
\nthat moment, would you go <\/p>\n
441
\n00:26:59,840 –> 00:27:02,760
\nthrough it all again?
\nAll of the pain for all of that <\/p>\n
442
\n00:27:02,760 –> 00:27:08,200
\ntime?
\nShe’d say in a heartbeat, No <\/p>\n
443
\n00:27:08,200 –> 00:27:11,800
\nquestion.
\nEvery second of it was worth it.<\/p>\n
444
\n00:27:12,400 –> 00:27:15,760
\nAnd in that day, in that
\nKingdom, if you were to ask us, <\/p>\n
445
\n00:27:15,840 –> 00:27:17,560
\nwould you go through it all
\nagain? <\/p>\n
446
\n00:27:17,640 –> 00:27:21,560
\nThat feeling of powerlessness,
\nof emptiness, the pain, watching<\/p>\n
447
\n00:27:21,560 –> 00:27:29,480
\nour loved ones die, We’d say in
\na heartbeat we could not have <\/p>\n
448
\n00:27:29,480 –> 00:27:31,200
\nprepared ourselves for that
\nmoment. <\/p>\n
449
\n00:27:32,720 –> 00:27:35,520
\nIt will be better than we could
\nhave ever imagined. <\/p>\n
450
\n00:27:37,680 –> 00:27:46,010
\nAnd in verse 28 of First
\nCorinthians chapter 15, which I <\/p>\n
451
\n00:27:46,010 –> 00:27:49,570
\nwon’t turn to right now, it says
\nthat in that time God will be <\/p>\n
452
\n00:27:49,570 –> 00:27:55,560
\nAll in all and it’s as though
\nthe entire universe was designed<\/p>\n
453
\n00:27:55,560 –> 00:27:58,920
\nas a receptacle for God’s love.
\nAnd when the time is right, he <\/p>\n
454
\n00:27:58,920 –> 00:28:01,640
\nwill come and fill all of it,
\nall of that emptiness that we <\/p>\n
455
\n00:28:01,640 –> 00:28:04,560
\nsee out there in space.
\nWe wonder why it’s empty. <\/p>\n
456
\n00:28:04,840 –> 00:28:09,240
\nIt was designed with a purpose.
\nIt will be filled and it will be<\/p>\n
457
\n00:28:09,240 –> 00:28:13,040
\ntransformed.
\nAnd the Apostle John wrote in <\/p>\n
458
\n00:28:13,040 –> 00:28:15,360
\nfirst John chapter 3 and the 1st
\n3 verses. <\/p>\n
459
\n00:28:15,360 –> 00:28:19,280
\nHe said, see what kind of love
\nthe Father has given to us, that<\/p>\n
460
\n00:28:19,280 –> 00:28:21,360
\nwe should be called the children
\nof God. <\/p>\n
461
\n00:28:22,280 –> 00:28:25,080
\nAnd so we are.
\nThe reason why the world does <\/p>\n
462
\n00:28:25,080 –> 00:28:27,080
\nnot know us is that it did not
\nknow Him. <\/p>\n
463
\n00:28:27,680 –> 00:28:32,240
\nBeloved, we are God’s children
\nnow, and what we will be has not<\/p>\n
464
\n00:28:32,240 –> 00:28:35,640
\nyet appeared.
\nBut we know that when He appears<\/p>\n
465
\n00:28:36,480 –> 00:28:41,240
\nwe shall be like him, because we
\nshall see him as he is. <\/p>\n
466
\n00:28:41,920 –> 00:28:46,840
\nAnd everyone who thus hopes in
\nHim purifies himself as He is <\/p>\n
467
\n00:28:46,840 –> 00:28:49,000
\npure.
\nHe said. <\/p>\n
468
\n00:28:49,000 –> 00:28:51,320
\nWe cannot comprehend what it
\nwill be like when we are <\/p>\n
469
\n00:28:51,320 –> 00:28:55,040
\ntransformed to be like our Lord,
\nbut know that we will be like <\/p>\n
470
\n00:28:55,040 –> 00:29:00,320
\nHim and this is our hope and we
\nwill see him as he is. <\/p>\n
471
\n00:29:03,240 –> 00:29:05,920
\nI wouldn’t want that future to
\nbe anything like the world that <\/p>\n
472
\n00:29:05,920 –> 00:29:09,280
\nwe live in now.
\nAnd the Bible message is that it<\/p>\n
473
\n00:29:09,280 –> 00:29:12,520
\nwill not.
\nWe do not even have the language<\/p>\n
474
\n00:29:12,520 –> 00:29:16,960
\nto describe it, but in that
\nmoment we will say that it was <\/p>\n
475
\n00:29:16,960 –> 00:29:20,360
\nall worth it, Everything that we
\nmight have gone through to get <\/p>\n
476
\n00:29:20,360 –> 00:29:24,400
\nthere, as hard as it might have
\nbeen at the time, it will have <\/p>\n
477
\n00:29:24,400 –> 00:29:27,280
\nbeen worth it.
\nAnd in the very last verse of <\/p>\n
478
\n00:29:27,280 –> 00:29:31,800
\nFirst Corinthians, chapter 15,
\nPaul writes, Therefore my <\/p>\n
479
\n00:29:31,800 –> 00:29:35,240
\nbeloved brothers, be steadfast
\nand movable, always abounding in<\/p>\n
480
\n00:29:35,240 –> 00:29:39,760
\nthe work of the Lord, knowing
\nthat in the Lord your labor is <\/p>\n
481
\n00:29:39,760 –> 00:29:45,200
\nnot in vain.
\nAnything else we can do in this <\/p>\n
482
\n00:29:45,200 –> 00:29:49,400
\nlife will eventually be empty
\nand meaningless, and it will not<\/p>\n
483
\n00:29:49,400 –> 00:29:52,120
\nsatisfy us.
\nBut God has given us an <\/p>\n
484
\n00:29:52,120 –> 00:29:56,000
\nincredible gift that even now,
\nin this lifetime, we have a job <\/p>\n
485
\n00:29:56,000 –> 00:30:00,360
\nto do that actually means
\nsomething, work to do, that <\/p>\n
486
\n00:30:00,360 –> 00:30:04,400
\nreally, truly matters.
\nIf our destiny is here on this <\/p>\n
487
\n00:30:04,400 –> 00:30:07,160
\nearth, and what we do here
\nmatters, we’re building for <\/p>\n
488
\n00:30:07,160 –> 00:30:08,920
\nsomething that will last
\nforever. <\/p>\n
489
\n00:30:09,480 –> 00:30:13,480
\nEvery act of love, gratitude and
\nkindness, every work of art or <\/p>\n
490
\n00:30:13,480 –> 00:30:17,000
\nmusic inspired by the love of
\nGod, every act of care, nurture,<\/p>\n
491
\n00:30:17,000 –> 00:30:20,440
\ncomfort, and support for our
\nfellow human beings, every deed <\/p>\n
492
\n00:30:20,440 –> 00:30:24,360
\nthat spreads the gospel, builds
\nup the believers, embraces <\/p>\n
493
\n00:30:24,360 –> 00:30:27,920
\nholiness rather than corruption
\nand honors God and imitates <\/p>\n
494
\n00:30:27,960 –> 00:30:31,680
\nJesus, will find its way into
\nthe new creation. <\/p>\n
495
\n00:30:33,640 –> 00:30:37,400
\nAnd surely that is something
\nworth living for.<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"
Class 2 from this series was used in GCT Episode 272. 1 00:00:00,040 –> 00:00:05,720 In…<\/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\/79137771\/https%3A%2F%2Fd3ctxlq1ktw2nl.cloudfront.net%2Fstaging%2F2023-10-26%2F0013c66d-4e18-0fa4-7d78-7f475515240d.mp3","podmotor_file_id":"","podmotor_episode_id":"","cover_image":"","cover_image_id":"","duration":"00:30:37","filesize":"17.53M","filesize_raw":"","date_recorded":"","explicit":"","block":""},"tags":[26],"series":[18],"class_list":["post-1047","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