Class 1 from this series was used in GCT Episode 299.<\/p>\n
2
\n00:00:05,280 –> 00:00:09,440
\nwhich epitomizes really what I
\nhope we will discover from the <\/p>\n
3
\n00:00:09,440 –> 00:00:13,000
\nteaching of the Lord.
\nSo let’s see as an entry into <\/p>\n
4
\n00:00:13,000 –> 00:00:19,840
\nthe very spirit of it, so that
\nit really is our prayer as we <\/p>\n
5
\n00:00:19,840 –> 00:00:28,800
\nbegin this session.
\nHymn #156 It is good to be high <\/p>\n
6
\n00:00:28,800 –> 00:00:33,440
\non the mountain here with these
\nwe have fan revealed mortal <\/p>\n
7
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\ngangs, thy fateful faints of
\nother days from 156 many years <\/p>\n
8
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\nago.
\nBrethren, Sisters, I figured <\/p>\n
9
\n00:00:45,560 –> 00:00:47,280
\ngathering from there in the
\nBirmingham area. <\/p>\n
10
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\nI think it wasn’t.
\nThe dear sister came to me after<\/p>\n
11
\n00:00:49,520 –> 00:00:52,400
\nand said, Brother Richardson, I
\ndid enjoy your address tonight <\/p>\n
12
\n00:00:52,400 –> 00:00:54,640
\nbecause it was such a treat to
\nbe that <\/p>\n
13
\n00:01:07,990 –> 00:01:09,430
\nthis morning.
\nSeriously. <\/p>\n
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\nWe’ve listened to the
\nextraordinary powerful <\/p>\n
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\n00:01:14,150 –> 00:01:17,790
\naddresses, the light of which I
\ndoubt if we shall very often <\/p>\n
16
\n00:01:17,910 –> 00:01:20,910
\nhear.
\nI’ve sat through them at their <\/p>\n
17
\n00:01:20,910 –> 00:01:25,710
\nfeet and benefit enormously from
\nthe studies of these two <\/p>\n
18
\n00:01:25,710 –> 00:01:27,670
\nbedrooms have spoken to us so
\nwonderfully. <\/p>\n
19
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\nAs I feel this morning, and I’m
\nsure you like me, perhaps you’ll<\/p>\n
20
\n00:01:32,840 –> 00:01:40,480
\nbe thinking that you have rains
\naround and you’re not going. <\/p>\n
21
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\nBut it may be that you will feel
\nthat in our studies, in the <\/p>\n
22
\n00:01:44,480 –> 00:01:50,040
\nLord’s own teaching, we may be
\nexercising our hearts more than <\/p>\n
23
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\ntheir Internet.
\nSo for this session, don’t ever,<\/p>\n
24
\n00:01:54,960 –> 00:01:58,320
\never, ever forget the things
\nyou’ve been hearing. <\/p>\n
25
\n00:01:58,840 –> 00:02:02,680
\nBut let’s try to give our house
\nsome exercise now, only teaching<\/p>\n
26
\n00:02:02,680 –> 00:02:07,240
\nour law.
\nI read a book a long time ago by<\/p>\n
27
\n00:02:07,240 –> 00:02:10,360
\na checkpoint, Hall Cain.
\nSo I don’t really know. <\/p>\n
28
\n00:02:10,360 –> 00:02:13,320
\nI thought he was some kind of
\nbalanced or advocate or <\/p>\n
29
\n00:02:14,280 –> 00:02:17,280
\nsomething, Arthur Hall Cain, and
\nit was the life of Jesus. <\/p>\n
30
\n00:02:17,600 –> 00:02:19,480
\nAnd I remember nothing of what
\nhe said. <\/p>\n
31
\n00:02:19,480 –> 00:02:21,960
\nIt said one thing which was so
\nvaluable. <\/p>\n
32
\n00:02:22,640 –> 00:02:26,120
\nIn fact, of course, if you read
\nany book or hear any address and<\/p>\n
33
\n00:02:26,120 –> 00:02:29,200
\nyou’re going to pick up one good
\nvaluable point, it’s well worth <\/p>\n
34
\n00:02:29,520 –> 00:02:31,840
\nsure.
\nAnd then I remember from who <\/p>\n
35
\n00:02:31,920 –> 00:02:35,760
\nsaying book what that whenever
\nhe talks about the Scripture <\/p>\n
36
\n00:02:35,760 –> 00:02:40,360
\nbeing fulfilled, he reversed it
\nand said it was filled fruit. <\/p>\n
37
\n00:02:41,560 –> 00:02:43,800
\nNow I’ve never thought of that.
\nI wonder if you heard, but <\/p>\n
38
\n00:02:44,000 –> 00:02:48,680
\nthat’s what it’s all about of
\nScripture. <\/p>\n
39
\n00:02:48,680 –> 00:02:53,360
\nThe Scripture, it was filled
\nfruit into this cup. <\/p>\n
40
\n00:02:54,120 –> 00:02:57,040
\nI think that’s the explanation,
\nincidentally, why we cannot <\/p>\n
41
\n00:02:59,200 –> 00:03:02,160
\ndeveloping through the
\nbuildings, the proper thing, the<\/p>\n
42
\n00:03:02,160 –> 00:03:05,360
\nway in which the Scripture was
\nbeing filled, which said, you <\/p>\n
43
\n00:03:05,360 –> 00:03:11,480
\nknow, it wasn’t the final thing,
\nbut it was a feeling. <\/p>\n
44
\n00:03:11,520 –> 00:03:14,360
\nIt was a feeling.
\nThere were other things of the <\/p>\n
45
\n00:03:14,520 –> 00:03:19,640
\nprofessor’s work, but in the
\ncrowd the scriptures were held <\/p>\n
46
\n00:03:19,640 –> 00:03:26,720
\npoorer than ever before, or seen
\neverything to convince the <\/p>\n
47
\n00:03:26,800 –> 00:03:31,400
\npicture was fooled in Jesus
\nChrist. <\/p>\n
48
\n00:03:32,720 –> 00:03:35,080
\nNow he said in the passage of we
\nwent together. <\/p>\n
49
\n00:03:35,120 –> 00:03:37,760
\nThink not that I am come to
\ndestroy the law all the time has<\/p>\n
50
\n00:03:38,160 –> 00:03:47,520
\nproved this joy at the wonderful
\nthought he came to see all the <\/p>\n
51
\n00:03:47,840 –> 00:03:55,560
\nhope the law and the not believe
\nthat but in the spirit you’re <\/p>\n
52
\n00:03:55,560 –> 00:04:03,120
\ngoing to interpret himself and
\nin a teaching the very spirit of<\/p>\n
53
\n00:04:03,120 –> 00:04:06,600
\nthe law and the prophet the
\nbride and heresics after all <\/p>\n
54
\n00:04:06,920 –> 00:04:11,560
\nwere experts in the nature They
\nused to argue interminently <\/p>\n
55
\n00:04:11,560 –> 00:04:15,600
\nabout the pile of poison and
\ntransition into Maurism and <\/p>\n
56
\n00:04:15,600 –> 00:04:22,280
\nChristadelphia, but Jesus said
\nI’m going to see it world and <\/p>\n
57
\n00:04:22,280 –> 00:04:26,160
\nit’s this chilling pool that we
\nwant to look at in our study of <\/p>\n
58
\n00:04:26,160 –> 00:04:30,400
\nJesus and legalism.
\nYou remember when he asked the <\/p>\n
59
\n00:04:30,520 –> 00:04:35,160
\nquestion which is the 1st and
\ngreat commandment of the law, <\/p>\n
60
\n00:04:35,160 –> 00:04:40,880
\nThe first who great commandments
\nthou shalt love the Lord thy God<\/p>\n
61
\n00:04:40,880 –> 00:04:44,640
\nwith all thy heart, with all thy
\nsoul with all thy strength and <\/p>\n
62
\n00:04:44,640 –> 00:04:48,160
\nwith all thy mind.
\nThis is the first commanders and<\/p>\n
63
\n00:04:48,160 –> 00:04:49,800
\nthe second lie.
\nCome to it. <\/p>\n
64
\n00:04:50,440 –> 00:04:56,080
\nThou shalt love thy neighbour as
\nthyself in itself, Jesus, and <\/p>\n
65
\n00:04:56,080 –> 00:05:02,240
\nsay, if you happily fulfil the
\nfirst, you will be fulfilling <\/p>\n
66
\n00:05:02,280 –> 00:05:06,640
\nthe fact that you and if you
\ndon’t fulfil the fact that you <\/p>\n
67
\n00:05:06,640 –> 00:05:10,000
\ndon’t talk to me about loving
\nGod with all your heart and soul<\/p>\n
68
\n00:05:10,000 –> 00:05:12,160
\nand strength of mind.
\nIf you don’t love your neighbour<\/p>\n
69
\n00:05:12,160 –> 00:05:17,680
\nand yourself, the two are
\nabsolutely involved, one with <\/p>\n
70
\n00:05:17,680 –> 00:05:19,880
\nthe other, which is why I think
\nthese are said. <\/p>\n
71
\n00:05:19,880 –> 00:05:26,280
\nAnd the second like what we
\nmight call social response. <\/p>\n
72
\n00:05:26,280 –> 00:05:31,360
\nThe billions of the 10
\ncommandments, Thou shalt not <\/p>\n
73
\n00:05:31,360 –> 00:05:36,160
\nkill, thou shalt not.
\nThese were the social <\/p>\n
74
\n00:05:36,160 –> 00:05:39,880
\nobligations, the earlier ones
\nwhere they make a difference to <\/p>\n
75
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\nthe novel gods and the gods and
\nnone of the gods before me. <\/p>\n
76
\n00:05:44,120 –> 00:05:46,880
\nAnd then the Lord turns to a
\nman’s relationship with his <\/p>\n
77
\n00:05:46,880 –> 00:05:51,800
\nself.
\nIt is a man to man. <\/p>\n
78
\n00:05:52,360 –> 00:05:58,040
\nIn our dealings with our with
\nour neighbour, we’re sung up in <\/p>\n
79
\n00:05:59,280 –> 00:06:03,840
\nthat thou shalt love thy
\nneighbour as thyself. <\/p>\n
80
\n00:06:04,640 –> 00:06:09,240
\nYou remember how Paul in the
\nletters of the Romans I wrote no<\/p>\n
81
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\nman anything but the standing
\ndate of life. <\/p>\n
82
\n00:06:13,880 –> 00:06:21,600
\nYou owe it to every man, he says
\nyou owe it to every man. <\/p>\n
83
\n00:06:23,120 –> 00:06:26,480
\nWe owe it to all men, not just
\nChristmas. <\/p>\n
84
\n00:06:27,800 –> 00:06:31,440
\nDo good unto all men, especially
\nthose of the help on the <\/p>\n
85
\n00:06:31,440 –> 00:06:35,880
\nbasement, not excluding others.
\nAnd no man anything but the <\/p>\n
86
\n00:06:36,080 –> 00:06:48,120
\nstanding depth that you owe it
\nto all men, and be comprehended <\/p>\n
87
\n00:06:48,120 –> 00:06:54,160
\nin this one day.
\nLove thy neighbour as thyself <\/p>\n
88
\n00:06:54,520 –> 00:06:57,320
\nlove work is no heal to its
\nneighbour. <\/p>\n
89
\n00:06:57,920 –> 00:07:11,840
\nTherefore love is the feeling of
\nand this means that the law and <\/p>\n
90
\n00:07:11,840 –> 00:07:18,160
\nthe prophets were there there
\nfelt love thy neighbour and <\/p>\n
91
\n00:07:18,160 –> 00:07:21,800
\nthyself.
\nSo in the vow of Moses. <\/p>\n
92
\n00:07:22,200 –> 00:07:25,920
\nI don’t think the moment that
\nthe Jews were given a kind of <\/p>\n
93
\n00:07:25,920 –> 00:07:30,360
\nperiod of commandments whereby
\nthey just had to do exactly <\/p>\n
94
\n00:07:30,360 –> 00:07:41,080
\nprecisely what the rhythm of the
\nvintage of Chapter 19 in law <\/p>\n
95
\n00:07:42,000 –> 00:07:50,600
\ninto the role we’ve had to then
\ntake as a precedent. <\/p>\n
96
\n00:07:50,600 –> 00:07:59,640
\nRather like in law and in law,
\nthe law has his president, and <\/p>\n
97
\n00:07:59,640 –> 00:08:02,360
\nfrom this he’s able to interpret
\nthe same law in a different <\/p>\n
98
\n00:08:02,520 –> 00:08:07,760
\ncontext to show that it applies
\nin this situation as much as it <\/p>\n
99
\n00:08:07,760 –> 00:08:11,160
\nis in that.
\nAnd I’ve made the function of <\/p>\n
100
\n00:08:11,160 –> 00:08:17,080
\nthe prophet very largely to
\ninterpret the law in these <\/p>\n
101
\n00:08:17,080 –> 00:08:20,640
\npractical ways so that the
\npeople should learn what God <\/p>\n
102
\n00:08:20,640 –> 00:08:25,360
\nwanted from aim, often as their
\nparticular interests. <\/p>\n
103
\n00:08:27,240 –> 00:08:31,760
\nBut you know that the video of
\nchapter 19 just as an example <\/p>\n
104
\n00:08:31,760 –> 00:08:36,880
\nverse 9 and when you leave the
\nharvest of your land, thou shalt<\/p>\n
105
\n00:08:36,880 –> 00:08:39,880
\nnot thoroughly raise the
\npermanent thy fields. <\/p>\n
106
\n00:08:40,360 –> 00:08:44,440
\nThy ever shalt thou gather the
\ngleaming of thy husband and thou<\/p>\n
107
\n00:08:44,440 –> 00:08:48,520
\nshalt not glean in thy vineyard
\nthy gather every grave of thy <\/p>\n
108
\n00:08:49,000 –> 00:08:51,680
\nvineyard.
\nThou shalt leave me to the prone<\/p>\n
109
\n00:08:51,680 –> 00:08:57,120
\nstream that I am the Lord your
\nGod and the filling voice of <\/p>\n
110
\n00:08:57,120 –> 00:08:59,200
\nthis book.
\nEven in Old Testament time, <\/p>\n
111
\n00:09:00,000 –> 00:09:03,160
\nwouldn’t he not only I got the
\nmeticulous insight. <\/p>\n
112
\n00:09:03,520 –> 00:09:08,080
\nWe must leave one grave or we
\nmustn’t lean enough, but they <\/p>\n
113
\n00:09:08,080 –> 00:09:13,880
\nshould be kind to the poor, to
\nthe widow, to the neglected. <\/p>\n
114
\n00:09:14,000 –> 00:09:17,520
\nThis was the practical.
\nIt was being illustrated in this<\/p>\n
115
\n00:09:17,520 –> 00:09:20,320
\nlaw.
\nThey should have been like the <\/p>\n
116
\n00:09:20,320 –> 00:09:25,520
\nprophets and wise men of Israel.
\nWhat would be, I think, the <\/p>\n
117
\n00:09:26,040 –> 00:09:29,320
\ntruth.
\nSo they’re teaching kindness and<\/p>\n
118
\n00:09:29,720 –> 00:09:34,120
\nremember being merciful for
\nthose who are left well off for <\/p>\n
119
\n00:09:34,120 –> 00:09:39,400
\nthem first.
\nOr in verse and 14 Thou shalt <\/p>\n
120
\n00:09:39,440 –> 00:09:44,760
\nnot purse the death, nor for the
\nstumbling before the blind, but <\/p>\n
121
\n00:09:44,760 –> 00:09:48,760
\nshall fear thy God.
\nI am alone now. <\/p>\n
122
\n00:09:49,440 –> 00:09:52,080
\nYou could curse the death as
\nmuch as you, like me, wouldn’t. <\/p>\n
123
\n00:09:53,520 –> 00:09:55,680
\nSo why shouldn’t you curse the
\ndeath? <\/p>\n
124
\n00:09:57,120 –> 00:10:01,600
\nIt was trying to implicate the
\nprinciple of being the people <\/p>\n
125
\n00:10:01,600 –> 00:10:05,440
\nwho are handed.
\nYou mustn’t curse the death <\/p>\n
126
\n00:10:05,440 –> 00:10:08,800
\nbecause you shan’t rebound them
\nin that way you would be <\/p>\n
127
\n00:10:09,360 –> 00:10:13,480
\nthankful for.
\nThis is the feeling of the law. <\/p>\n
128
\n00:10:14,040 –> 00:10:18,280
\nThey weren’t that intended by Oh
\nwell, we mustn’t be this dead <\/p>\n
129
\n00:10:18,320 –> 00:10:21,880
\nman, but they would be beyond
\nthat and be trying in the <\/p>\n
130
\n00:10:21,880 –> 00:10:27,440
\nZydebra and the the blind was a
\nstumbling block. <\/p>\n
131
\n00:10:28,000 –> 00:10:30,480
\nThey wouldn’t know.
\nThey might just stumble over it.<\/p>\n
132
\n00:10:30,480 –> 00:10:35,680
\nBut you were to be thoughtful
\ndoesn’t just mean you weren’t <\/p>\n
133
\n00:10:35,680 –> 00:10:39,120
\nthe deliberate.
\nI wouldn’t be anybody in there <\/p>\n
134
\n00:10:39,120 –> 00:10:46,400
\nso deliberate if I need you to
\nbe careful for the blind people,<\/p>\n
135
\n00:10:46,880 –> 00:10:57,160
\nbecause they missed a world
\nwhich would be of kindness to <\/p>\n
136
\n00:10:57,160 –> 00:11:00,160
\nthe handicap.
\nThe people who are left well <\/p>\n
137
\n00:11:00,160 –> 00:11:04,880
\nblessed than ourselves, compared
\nto the danger of being a filling<\/p>\n
138
\n00:11:04,880 –> 00:11:07,520
\nfull of them.
\nThey couldn’t expect them to <\/p>\n
139
\n00:11:07,520 –> 00:11:11,600
\nkeep the letter, but to
\ninterpret it in their general <\/p>\n
140
\n00:11:11,600 –> 00:11:14,960
\nattitude to their fellow human
\nbeings. <\/p>\n
141
\n00:11:16,160 –> 00:11:19,600
\nOr worth everything.
\nThou shalt not hate thy brother <\/p>\n
142
\n00:11:19,600 –> 00:11:23,160
\nin thine heart.
\nThou shalt in any wise rebuke <\/p>\n
143
\n00:11:23,160 –> 00:11:27,040
\nthy neighbour.
\nThey’re not bothered, they shall<\/p>\n
144
\n00:11:27,040 –> 00:11:30,960
\nnot avenge.
\nWill there any grudge against <\/p>\n
145
\n00:11:31,040 –> 00:11:40,320
\nthe children by peace that Jesus
\nthe great commandment of the law<\/p>\n
146
\n00:11:40,320 –> 00:11:47,480
\nlifts this verse out in the
\ncontext of not avenging or <\/p>\n
147
\n00:11:47,480 –> 00:11:52,720
\nbearing grudges or going up with
\na tail bearer all here the tail <\/p>\n
148
\n00:11:52,720 –> 00:11:58,840
\nbearer among the people kind and
\nbenevolent, generous minded. <\/p>\n
149
\n00:11:59,280 –> 00:12:04,680
\nThey will love your neighbour
\nand this is the healing book of <\/p>\n
150
\n00:12:04,680 –> 00:12:08,800
\nthe law and mode.
\nNow these were I think that some<\/p>\n
151
\n00:12:09,480 –> 00:12:14,520
\nof the pictures that may there
\nin the law which Jesus claimed <\/p>\n
152
\n00:12:14,520 –> 00:12:18,760
\nto feel fuller than they’ve ever
\nbeen filled before. <\/p>\n
153
\n00:12:20,120 –> 00:12:28,960
\nLove at labour, at work in the
\narea of love and Jesus. <\/p>\n
154
\n00:12:29,400 –> 00:12:35,760
\nSimilarly that the wit we read
\ntogether is taking hold of Old <\/p>\n
155
\n00:12:35,760 –> 00:12:41,600
\nTestament theology, you may say,
\nand giving it the fullness that <\/p>\n
156
\n00:12:42,840 –> 00:12:47,960
\nwas there all the time,
\nabstracted and rich. <\/p>\n
157
\n00:12:47,960 –> 00:12:52,600
\nIndeed, the prophets often did
\nextract and belay by the men of <\/p>\n
158
\n00:12:52,600 –> 00:12:59,560
\ntheir own time, because they
\nwere more healing these ancient <\/p>\n
159
\n00:12:59,560 –> 00:13:05,280
\nLords rather given to them, but
\nwere miserably paining in their <\/p>\n
160
\n00:13:05,280 –> 00:13:09,720
\nduty to their neighbours.
\nSo I don’t think Jesus was <\/p>\n
161
\n00:13:10,120 –> 00:13:14,640
\ngiving us another legal house to
\nreplace the old. <\/p>\n
162
\n00:13:16,400 –> 00:13:25,680
\nWe sometimes almost talk as
\nthough what Jesus did was coming<\/p>\n
163
\n00:13:25,680 –> 00:13:27,800
\nwith us another 10 commandments,
\nas it were. <\/p>\n
164
\n00:13:27,800 –> 00:13:30,200
\nBut instead of the 10
\ncommandments, we’ve got the law <\/p>\n
165
\n00:13:30,200 –> 00:13:32,520
\nof Christ.
\nAnd we could almost actually <\/p>\n
166
\n00:13:32,880 –> 00:13:37,040
\ntick those things as the Jews
\ncould tick the 10 commandments <\/p>\n
167
\n00:13:37,040 –> 00:13:41,160
\nand play like a man and let
\nJesus all these things, as I’ve <\/p>\n
168
\n00:13:41,160 –> 00:13:45,160
\ndone for my youth, upwards.
\nI don’t think that was the kind <\/p>\n
169
\n00:13:45,200 –> 00:13:47,640
\nof teaching that we get in the
\nsermon on the mouth. <\/p>\n
170
\n00:13:48,120 –> 00:13:51,600
\nI don’t think things have
\nintended us to take it as a code<\/p>\n
171
\n00:13:51,600 –> 00:13:58,840
\nof laws, but as examples of the
\nfilling fool of all God’s <\/p>\n
172
\n00:13:58,840 –> 00:14:02,520
\nrequirements that have been
\nthere for a long time, that has <\/p>\n
173
\n00:14:02,520 –> 00:14:05,680
\nalways wanted the same kind of
\npeople. <\/p>\n
174
\n00:14:06,600 –> 00:14:10,760
\nHe had all wanted the same kind
\nof behaviour, the same kind of <\/p>\n
175
\n00:14:10,800 –> 00:14:15,080
\ncharacteristics, whether under
\nthe law or the prophet or in the<\/p>\n
176
\n00:14:15,160 –> 00:14:18,120
\nfullness of his revelation in
\nthe Lord. <\/p>\n
177
\n00:14:18,880 –> 00:14:23,280
\nJesus is doing his fame.
\nThis is the kind of person God <\/p>\n
178
\n00:14:23,280 –> 00:14:25,920
\nis living, and he’s got the kind
\nof people he’s got to be. <\/p>\n
179
\n00:14:26,160 –> 00:14:29,800
\nAnd he’s really informed these
\nOld Testament principles. <\/p>\n
180
\n00:14:32,160 –> 00:14:36,280
\nThe disciples must work them out
\nfor themselves. <\/p>\n
181
\n00:14:37,560 –> 00:14:40,440
\nNow that’s where I think the
\npicture of Jesus. <\/p>\n
182
\n00:14:41,600 –> 00:14:47,720
\nIt’s sometimes what we’ve
\nsupplied but half applied. <\/p>\n
183
\n00:14:47,720 –> 00:14:51,080
\nWe don’t tend to think we don’t
\nhave to evaluate him or <\/p>\n
184
\n00:14:51,080 –> 00:14:54,480
\nsomething, but there’s the
\nanswer saying it’s not like <\/p>\n
185
\n00:14:54,640 –> 00:14:58,400
\nthat.
\nYou’ve got to pull it, pull <\/p>\n
186
\n00:14:58,400 –> 00:15:02,480
\nyourself in your own.
\nYou’ve got to see these <\/p>\n
187
\n00:15:02,480 –> 00:15:07,320
\nteachings of Jesus as
\nexpressions of the love of God <\/p>\n
188
\n00:15:07,720 –> 00:15:12,240
\noperated in human beings in
\nloving their neighbour, and find<\/p>\n
189
\n00:15:12,240 –> 00:15:17,360
\nyour own way of expressing it in
\nsuch a way that the principles <\/p>\n
190
\n00:15:17,360 –> 00:15:25,280
\nare fulfilled in your life.
\nAnd I don’t think therefore, <\/p>\n
191
\n00:15:25,280 –> 00:15:29,040
\nthat the application, now I’m
\ngetting onto the thorny part. <\/p>\n
192
\n00:15:31,360 –> 00:15:36,680
\nI don’t think the application
\nwill necessarily be the same for<\/p>\n
193
\n00:15:36,680 –> 00:15:40,440
\nany two people.
\nThat is the same you may find <\/p>\n
194
\n00:15:40,720 –> 00:15:44,520
\nthat in the experience and the
\nspirituality of one brother. <\/p>\n
195
\n00:15:45,200 –> 00:15:51,400
\nHe may be on the rise to a
\nhigher fulfillment than I who I <\/p>\n
196
\n00:15:51,400 –> 00:15:56,800
\nam a poor literature and though
\nI may be trying to fuel the <\/p>\n
197
\n00:15:56,800 –> 00:16:01,600
\nteaching of Jesus, who in my own
\nlife may not be able to reach up<\/p>\n
198
\n00:16:01,600 –> 00:16:04,280
\nto the heights of this other
\nperson. <\/p>\n
199
\n00:16:05,560 –> 00:16:10,000
\nSo we are faith very often of
\nthe situation in which two <\/p>\n
200
\n00:16:10,000 –> 00:16:14,120
\npeople may take different ways
\nto hear and both be right. <\/p>\n
201
\n00:16:16,080 –> 00:16:19,680
\nAnd this you see, for example,
\nin the 14th chapter of Romans <\/p>\n
202
\n00:16:19,680 –> 00:16:24,160
\nthat I haven’t got time to look
\nat, but in the 14th chapter of <\/p>\n
203
\n00:16:24,160 –> 00:16:29,400
\nRomans over this argumentation
\nwas going on within the lust of <\/p>\n
204
\n00:16:29,400 –> 00:16:35,240
\nRoman those days about meats and
\ndrinks and days and festivals. <\/p>\n
205
\n00:16:35,840 –> 00:16:41,520
\nOne felt he could easily eat
\nanything, drink anything, the <\/p>\n
206
\n00:16:41,520 –> 00:16:48,440
\nLord and lady for any of it.
\nHe felt that this observe of the<\/p>\n
207
\n00:16:48,440 –> 00:16:52,440
\nfeast and past days of the thing
\nof the past type of made it of <\/p>\n
208
\n00:16:52,440 –> 00:17:00,400
\nthe lady was right.
\nBrother has been being brought <\/p>\n
209
\n00:17:00,400 –> 00:17:06,160
\nup in the Jewish tradition, and
\nwe put to him with Pharisee <\/p>\n
210
\n00:17:08,480 –> 00:17:16,000
\nnothing but circumstance, to he
\nwith the denial of God in his <\/p>\n
211
\n00:17:16,119 –> 00:17:20,440
\nown conscience.
\nHe was right too. <\/p>\n
212
\n00:17:20,440 –> 00:17:23,960
\nAnd this man who sat in
\njudgement on his brother was <\/p>\n
213
\n00:17:23,960 –> 00:17:27,119
\nwrong, not because of his point
\nof view, but because of the <\/p>\n
214
\n00:17:27,119 –> 00:17:31,920
\npoint of view they were both
\nserving by him in their own way,<\/p>\n
215
\n00:17:31,960 –> 00:17:35,000
\nand according to their own
\nunderstanding of the <\/p>\n
216
\n00:17:35,440 –> 00:17:39,920
\nrequirements of Christ.
\nAnd the only thing that was <\/p>\n
217
\n00:17:39,920 –> 00:17:43,880
\nwrong in their belaving is one
\nanother who are now the judges, <\/p>\n
218
\n00:17:44,000 –> 00:17:48,320
\nanother man’s brother, another
\nman’s servant to his own master.<\/p>\n
219
\n00:17:48,560 –> 00:17:52,000
\nHe stands above all his reign.
\nHe shall be holding up, for the <\/p>\n
220
\n00:17:52,040 –> 00:17:58,600
\nrule is able to hold him up.
\nAnd he points under the judgment<\/p>\n
221
\n00:17:58,640 –> 00:18:02,120
\nthings of Christ, as where all
\nthe final decision made, which <\/p>\n
222
\n00:18:02,120 –> 00:18:05,240
\nrules before the judgment things
\nof Christ. <\/p>\n
223
\n00:18:05,240 –> 00:18:10,960
\nI heard you that judges your
\nbrother and who are you that <\/p>\n
224
\n00:18:10,960 –> 00:18:13,040
\nridicules your brother for his
\ncrudeness? <\/p>\n
225
\n00:18:14,480 –> 00:18:20,920
\nSo you see in both, in these
\ncases, they were both right in <\/p>\n
226
\n00:18:20,920 –> 00:18:27,280
\ntheir interpretation according
\nto their faith pension and they <\/p>\n
227
\n00:18:27,280 –> 00:18:32,000
\nwere both wrong when they
\nridiculed or brushed aside the <\/p>\n
228
\n00:18:32,200 –> 00:18:36,120
\nschool, the interpretation of
\ntheir brother. <\/p>\n
229
\n00:18:38,840 –> 00:18:44,920
\nI’m going to try to explain it
\nin a little detail and, and I <\/p>\n
230
\n00:18:44,920 –> 00:18:49,520
\ndare say you won’t agree with
\nme, but I think you’ll find in <\/p>\n
231
\n00:18:49,520 –> 00:18:53,560
\nthe New Testament teaching, in
\nthe teaching of gender and in <\/p>\n
232
\n00:18:53,560 –> 00:18:58,360
\nthe teaching of the apostles
\nthat there are two levels of <\/p>\n
233
\n00:18:58,400 –> 00:19:03,760
\napplication that in in many
\ncases we are receiving the <\/p>\n
234
\n00:19:03,760 –> 00:19:09,040
\ncouncil of perfection with the
\nunderstanding on the part of the<\/p>\n
235
\n00:19:09,040 –> 00:19:11,440
\nLord and on the partners
\napostles. <\/p>\n
236
\n00:19:12,080 –> 00:19:16,320
\nThe perception is not attainable
\nfor poor human nature. <\/p>\n
237
\n00:19:16,920 –> 00:19:20,200
\nThey’re very often and a
\nfoundation for the weakness of <\/p>\n
238
\n00:19:20,440 –> 00:19:24,520
\nhuman nature, while at the same
\ntime the ideal was set before us<\/p>\n
239
\n00:19:24,760 –> 00:19:29,200
\nas the true improvement and
\neverything. <\/p>\n
240
\n00:19:31,880 –> 00:19:39,240
\nLet me give you an example in
\nMatthew chapter 19 and the night<\/p>\n
241
\n00:19:39,240 –> 00:19:43,080
\nthat to do with interestingly
\nenough, divorced. <\/p>\n
242
\n00:19:44,760 –> 00:19:48,880
\nAnd I say unto you, whosoever
\nshall put away his wife accepted<\/p>\n
243
\n00:19:48,960 –> 00:19:51,960
\ninto fornication and shall marry
\nand welcome. <\/p>\n
244
\n00:19:51,960 –> 00:19:55,160
\nThis is adultery.
\nAnd this I marry her, which is <\/p>\n
245
\n00:19:55,160 –> 00:19:58,520
\nput away not to adultery.
\nNow we’ve got plenty of <\/p>\n
246
\n00:19:58,600 –> 00:20:03,720
\narguments about this.
\nHis disciples say unto him, It’s<\/p>\n
247
\n00:20:03,720 –> 00:20:06,680
\nthe case of the man, they say
\nwith his wife, it’s not good to <\/p>\n
248
\n00:20:06,680 –> 00:20:08,640
\nmarry.
\nI never understand that. <\/p>\n
249
\n00:20:08,640 –> 00:20:11,760
\nI know that somebody may that be
\nable to explain it to me. <\/p>\n
250
\n00:20:11,760 –> 00:20:14,760
\nBut they seem to be women who
\ncan’t get rid of her. <\/p>\n
251
\n00:20:14,760 –> 00:20:18,000
\nIt’s best not to marry.
\nI don’t know why they should say<\/p>\n
252
\n00:20:20,120 –> 00:20:23,240
\nit’s the case of the man.
\nThey say to his wife, it’s not <\/p>\n
253
\n00:20:23,240 –> 00:20:26,480
\ngood to marry.
\nThen he said unto them, All men <\/p>\n
254
\n00:20:26,600 –> 00:20:28,000
\ncannot receive this.
\nSay. <\/p>\n
255
\n00:20:28,000 –> 00:20:32,840
\nHe say that he’s a given.
\nTherefore there are some units <\/p>\n
256
\n00:20:33,200 –> 00:20:37,080
\nwith disabled in the mother’s
\nroom, and there are some units <\/p>\n
257
\n00:20:37,120 –> 00:20:40,480
\nwith the main units of men, and
\nthere are big units which are <\/p>\n
258
\n00:20:40,480 –> 00:20:42,760
\nmade of themselves.
\nLook, for the Kingdom of <\/p>\n
259
\n00:20:42,760 –> 00:20:50,440
\nheaven’s sake, He didn’t able to
\nreceive it, let him receive it. <\/p>\n
260
\n00:20:51,040 –> 00:20:55,480
\nNow it seems the thing that
\nJesus will say here, some men <\/p>\n
261
\n00:20:55,480 –> 00:21:01,560
\nremain unmarried because I have
\nchosen so to do as Paul said in <\/p>\n
262
\n00:21:01,560 –> 00:21:04,200
\nthe 7th chapter of Corinthians,
\nby what? <\/p>\n
263
\n00:21:04,200 –> 00:21:06,600
\nThat all men were, even as I
\nthat they might devote <\/p>\n
264
\n00:21:06,760 –> 00:21:09,080
\nthemselves the more fruit of the
\nLord served. <\/p>\n
265
\n00:21:09,080 –> 00:21:13,440
\nAnd some are incapacitated by
\nnature, and some in those that <\/p>\n
266
\n00:21:14,280 –> 00:21:18,880
\nhad been made incapacitated by
\nthe cruelty and inhumanity of <\/p>\n
267
\n00:21:18,880 –> 00:21:23,640
\nmen.
\nBut Jesus said it’s up to you if<\/p>\n
268
\n00:21:23,640 –> 00:21:27,640
\nyou’re able to receive it.
\nReceive it. <\/p>\n
269
\n00:21:27,880 –> 00:21:32,560
\nJust as Paul said in Corinthians
\nChapter 7, it’s the best thing <\/p>\n
270
\n00:21:32,560 –> 00:21:35,920
\ngenerally for all men to have a
\nwife and all wives to have a <\/p>\n
271
\n00:21:35,920 –> 00:21:37,360
\nhusband.
\nAnd they don’t say, wouldn’t <\/p>\n
272
\n00:21:40,520 –> 00:21:44,760
\nthey?
\nYou know, you know what it says.<\/p>\n
273
\n00:21:44,800 –> 00:21:51,320
\nYou think that wiser, wiser for
\na man to have a wife in order <\/p>\n
274
\n00:21:51,320 –> 00:21:56,800
\nthat he shall be offended by the
\nsexual sins, he shall have a <\/p>\n
275
\n00:21:56,800 –> 00:22:00,560
\nwife, a companion.
\nAnd it is a good thing, Paul <\/p>\n
276
\n00:22:00,640 –> 00:22:05,520
\nsays impossible.
\nIt feels so inclined that you <\/p>\n
277
\n00:22:05,720 –> 00:22:09,480
\nare going to dedicate yourself
\nwholly to the Lord. <\/p>\n
278
\n00:22:09,480 –> 00:22:12,720
\nYou will be able to serve the
\nLord without distraction. <\/p>\n
279
\n00:22:12,720 –> 00:22:17,480
\nAnd I love life.
\nIt is possible, although he <\/p>\n
280
\n00:22:17,560 –> 00:22:21,920
\nrecognized that most wouldn’t.
\nAnd for the majority, it <\/p>\n
281
\n00:22:21,920 –> 00:22:27,240
\nwouldn’t be the best cause, but
\nfor some it might be quite wise <\/p>\n
282
\n00:22:27,280 –> 00:22:30,600
\nand good and right that they
\nshould remain even. <\/p>\n
283
\n00:22:31,400 –> 00:22:35,800
\nAnd that I think is the
\nsignificance of the of the 7th <\/p>\n
284
\n00:22:35,800 –> 00:22:38,240
\nchapter of the because this is
\nmy second example. <\/p>\n
285
\n00:22:41,120 –> 00:22:47,920
\nOne group in Chapter 7.
\nThis funny bit about giving her <\/p>\n
286
\n00:22:47,920 –> 00:22:51,440
\nin marriage and not giving her
\nin marriage. <\/p>\n
287
\n00:22:53,000 –> 00:22:56,640
\nThe key thing is blood.
\nThere’s two ways of looking at <\/p>\n
288
\n00:22:56,640 –> 00:22:58,960
\nit.
\nAnd I don’t think anybody knows <\/p>\n
289
\n00:22:58,960 –> 00:23:01,080
\nreally exactly what what Paul
\ndidn’t. <\/p>\n
290
\n00:23:01,080 –> 00:23:05,720
\nI don’t think it’s possible for
\nus to know exactly he he may <\/p>\n
291
\n00:23:05,800 –> 00:23:08,920
\nhave been talking about the
\nfather giving his daughter in <\/p>\n
292
\n00:23:09,040 –> 00:23:11,840
\nmarriage, or he may have been
\ntalking about about the man in <\/p>\n
293
\n00:23:12,040 –> 00:23:15,920
\nhis own virginity remaining
\nsingle in his service to the <\/p>\n
294
\n00:23:15,920 –> 00:23:17,920
\nLord.
\nI think perfectly. <\/p>\n
295
\n00:23:18,840 –> 00:23:23,080
\nI think he’ll be really talking
\nabout the father disposing of <\/p>\n
296
\n00:23:23,080 –> 00:23:25,160
\nhis daughter in marriage.
\nHe’s been talking. <\/p>\n
297
\n00:23:25,240 –> 00:23:30,000
\nI think he’s talking about the
\nman deciding within himself that<\/p>\n
298
\n00:23:30,000 –> 00:23:37,320
\nhe will maintain his virginity,
\nthat he will not marry and wait <\/p>\n
299
\n00:23:37,320 –> 00:23:39,000
\nfor the Lord without
\ndistraction. <\/p>\n
300
\n00:23:39,000 –> 00:23:40,440
\nThat’s the point I’m getting at
\nit. <\/p>\n
301
\n00:23:43,000 –> 00:23:46,320
\nHe that he is in marriage, not
\nher. <\/p>\n
302
\n00:23:46,320 –> 00:23:50,640
\nYou’re finding delight.
\nHe’s in marriage very well, but <\/p>\n
303
\n00:23:50,640 –> 00:23:55,480
\nhe that he is nothing do it
\nbetter. <\/p>\n
304
\n00:23:56,560 –> 00:24:00,880
\nBut there are two perfectly
\nlegitimate forces that may be <\/p>\n
305
\n00:24:00,960 –> 00:24:04,840
\npursued, but one is better than
\nthe other. <\/p>\n
306
\n00:24:04,840 –> 00:24:08,480
\nTo say the man who gives in
\nmarriage is perfectly at liberty<\/p>\n
307
\n00:24:08,480 –> 00:24:10,240
\nto do so.
\nIt’s perfectly right. <\/p>\n
308
\n00:24:10,240 –> 00:24:16,840
\nAnd the loving wrong man who
\nwithholds himself for marriage <\/p>\n
309
\n00:24:17,400 –> 00:24:22,040
\nand all that he might serve.
\nThe Lord better has trailer than<\/p>\n
310
\n00:24:22,040 –> 00:24:27,080
\nHimself, as I think in English
\nby the one new translation, the <\/p>\n
311
\n00:24:27,080 –> 00:24:32,360
\nbetter of two right causes.
\nNow there is the knob of this <\/p>\n
312
\n00:24:32,480 –> 00:24:35,840
\npoint, the better of two right
\ncauses. <\/p>\n
313
\n00:24:36,480 –> 00:24:43,560
\nSo often in our deliberations, I
\nnearly said argument in our <\/p>\n
314
\n00:24:43,560 –> 00:24:47,880
\ndeliberations about the
\ninterpretation of Scripture, and<\/p>\n
315
\n00:24:47,880 –> 00:24:51,480
\nespecially the interpretation of
\nour responsibilities under the <\/p>\n
316
\n00:24:51,520 –> 00:24:55,680
\nScripture.
\nSo we thought everywhere must be<\/p>\n
317
\n00:24:55,720 –> 00:24:59,440
\nthe only possible one, because
\nthis is right where there must <\/p>\n
318
\n00:24:59,520 –> 00:25:03,200
\nbe wrong.
\nBut it isn’t said to the Sir. <\/p>\n
319
\n00:25:04,160 –> 00:25:07,640
\nIt may be that there are two
\nriot corpses. <\/p>\n
320
\n00:25:07,840 –> 00:25:12,040
\nOne is perfectly proper, the
\nother is the best of all. <\/p>\n
321
\n00:25:12,160 –> 00:25:19,400
\nExample 3, 20, Chapter 12, the
\nend of the chapter, he’s been <\/p>\n
322
\n00:25:19,400 –> 00:25:26,040
\ndealing with this question of
\nthe spiritual view, which was a <\/p>\n
323
\n00:25:26,040 –> 00:25:30,240
\nperplexity for the Corinthians,
\nand they clearly had asked him <\/p>\n
324
\n00:25:30,280 –> 00:25:34,720
\nfor a ruling because these
\nchapters had the gifts of <\/p>\n
325
\n00:25:34,720 –> 00:25:40,360
\ntongues seemed to be important
\nto be the most important law and<\/p>\n
326
\n00:25:40,360 –> 00:25:43,400
\npoor enough to set the whole
\nthing in order which he doesn’t <\/p>\n
327
\n00:25:43,480 –> 00:25:47,320
\nwant.
\nThis is one more chapter Miss <\/p>\n
328
\n00:25:47,320 –> 00:25:50,760
\nWelch chapter and hopefully
\nchapters continue the same thing<\/p>\n
329
\n00:25:51,280 –> 00:25:57,360
\none or the way Paul gets things
\nso thoroughly sensitively put <\/p>\n
330
\n00:25:57,360 –> 00:26:02,120
\ninto a proper perspective.
\nBut he said the end just said <\/p>\n
331
\n00:26:03,080 –> 00:26:11,320
\ncome it earns me the best dear.
\nI better give them perhaps so <\/p>\n
332
\n00:26:11,360 –> 00:26:15,080
\nyou have the risk of sound you
\nlike the risk of prophecy if you<\/p>\n
333
\n00:26:15,080 –> 00:26:16,920
\npraise word and God gives it to
\nyou. <\/p>\n
334
\n00:26:16,920 –> 00:26:20,960
\nThis is splendid.
\nCome it firmly the best gift it <\/p>\n
335
\n00:26:20,960 –> 00:26:25,320
\nmust have been possible.
\nI haven’t received additional <\/p>\n
336
\n00:26:25,320 –> 00:26:28,000
\ngifts for those I already had.
\nThere would be no good saying <\/p>\n
337
\n00:26:28,000 –> 00:26:33,400
\ncovetous, but yet I feel under a
\nmore excellent way. <\/p>\n
338
\n00:26:34,560 –> 00:26:38,960
\nThough I speak with the pound of
\nmen and the angels and have not <\/p>\n
339
\n00:26:39,760 –> 00:26:42,600
\ncharity.
\nI am become a sounding graph and<\/p>\n
340
\n00:26:42,600 –> 00:26:44,840
\nthinking people in the whole of
\nthat chapter. <\/p>\n
341
\n00:26:44,840 –> 00:26:48,280
\nFirst thing is it a context in
\nthis matter. <\/p>\n
342
\n00:26:48,600 –> 00:26:52,240
\nThere’s something so big in the
\nkind of essay on love. <\/p>\n
343
\n00:26:52,960 –> 00:26:57,800
\nThe perfect chapter is related
\nwith problems there about the <\/p>\n
344
\n00:27:00,640 –> 00:27:06,320
\nthe whole deal and the rule
\ntogether. <\/p>\n
345
\n00:27:06,360 –> 00:27:17,520
\nVery crazy organization.
\nYou won’t mean the rule if you <\/p>\n
346
\n00:27:17,520 –> 00:27:24,120
\nlove, you won’t have this jockey
\nin your position or seeking to <\/p>\n
347
\n00:27:24,120 –> 00:27:27,400
\npromote your own image in the
\ncommunity. <\/p>\n
348
\n00:27:28,600 –> 00:27:31,960
\nSo no one is the fulfilling of
\nthe law. <\/p>\n
349
\n00:27:32,960 –> 00:27:35,680
\nThe way it’s completely proper,
\nright? <\/p>\n
350
\n00:27:36,600 –> 00:27:41,320
\nCan’t even be the best gifts.
\nBut if you get love in your <\/p>\n
351
\n00:27:41,320 –> 00:27:45,400
\nheart, you’ve got the roadie.
\nDifferent walls and you won’t <\/p>\n
352
\n00:27:45,400 –> 00:27:47,960
\nleave them to set things in
\norder for you. <\/p>\n
353
\n00:27:48,760 –> 00:27:52,480
\nYou’ll be able to set them in
\norder for your devil you’ll love<\/p>\n
354
\n00:27:53,880 –> 00:27:58,160
\nin his time loving is not love
\nall did not itself is not <\/p>\n
355
\n00:27:58,160 –> 00:28:07,240
\nstuffed up does not behave
\nitself unseemly and so on in <\/p>\n
356
\n00:28:07,320 –> 00:28:12,200
\nthis in Matthew.
\nIf we go back to this and we <\/p>\n
357
\n00:28:12,200 –> 00:28:21,720
\nlook at ladies, we’re trying
\nthat he, we fly from his <\/p>\n
358
\n00:28:21,720 –> 00:28:31,400
\ndisciples less than the novel.
\nNow that’s the cool love, <\/p>\n
359
\n00:28:32,640 –> 00:28:47,240
\ncharity, love demand more than
\nlaw legalism you still have. <\/p>\n
360
\n00:28:47,240 –> 00:28:53,080
\nI’m looking at you smiling.
\nI’m going to say legally minded <\/p>\n
361
\n00:28:53,080 –> 00:28:57,560
\nbrethren.
\nI’m not talking that they’re <\/p>\n
362
\n00:28:57,560 –> 00:29:03,480
\nadvocating No, we still have a
\nlegal approach to the truth, but<\/p>\n
363
\n00:29:07,400 –> 00:29:12,520
\nmaybe the UN sight of passage of
\nscripture that seems to say this<\/p>\n
364
\n00:29:12,520 –> 00:29:17,160
\nis it.
\nBut love goes a lot tougher than<\/p>\n
365
\n00:29:17,240 –> 00:29:20,160
\nlaw does and leave them as a
\nliving than us. <\/p>\n
366
\n00:29:20,600 –> 00:29:25,720
\nClearly we’ve got to get the
\nperspective of Jesus, which says<\/p>\n
367
\n00:29:25,720 –> 00:29:29,560
\nthe law is all high in
\nregulating your behaviour. <\/p>\n
368
\n00:29:30,840 –> 00:29:35,400
\nBut if you’ve got love in your
\nheart, you will go together a <\/p>\n
369
\n00:29:35,600 –> 00:29:39,720
\nlot.
\nSo we go to Matthew 521. <\/p>\n
370
\n00:29:43,120 –> 00:29:47,680
\nWe’ve heard by them of all time.
\nNow shall not kill, because they<\/p>\n
371
\n00:29:47,680 –> 00:29:51,160
\nshall kill to be in danger of
\nthe judgement, but I fail to you<\/p>\n
372
\n00:29:52,120 –> 00:29:56,480
\nbecause there is everybody in
\nthe judgement themselves. <\/p>\n
373
\n00:29:57,560 –> 00:30:05,960
\nNow you you look that what Jesus
\nis saying is the motivation is <\/p>\n
374
\n00:30:06,560 –> 00:30:12,120
\nwhat?
\nTo hate your brother is the bad <\/p>\n
375
\n00:30:12,120 –> 00:30:15,640
\nof murdering.
\nDon’t look on a woman. <\/p>\n
376
\n00:30:15,640 –> 00:30:22,560
\nTo ask is as bad as yet with all
\nyour restrained from the ACT is <\/p>\n
377
\n00:30:22,560 –> 00:30:26,800
\nbefore you’re afraid of the
\nconsequences, but secretly you <\/p>\n
378
\n00:30:26,800 –> 00:30:31,720
\nindulge the pressure.
\nDon’t you don’t love your <\/p>\n
379
\n00:30:31,720 –> 00:30:34,440
\nbrother.
\nYou are a murderer. <\/p>\n
380
\n00:30:34,440 –> 00:30:39,200
\nYou know, if I’ll kill you in
\ndog’s door, so I can say that he<\/p>\n
381
\n00:30:39,200 –> 00:30:43,600
\nthat love it, not his brother.
\nHe’s a murderer because he <\/p>\n
382
\n00:30:45,600 –> 00:30:48,760
\nmotivates a man who’s able to
\nkill it another person. <\/p>\n
383
\n00:30:49,240 –> 00:30:53,400
\nBut if you love your brother,
\nall these fools, you’re there. <\/p>\n
384
\n00:30:54,400 –> 00:30:59,320
\nSo it’s not enough just to say
\nyou mustn’t call your brother a <\/p>\n
385
\n00:30:59,320 –> 00:31:02,040
\nfool.
\nYou’ve got anything else, but <\/p>\n
386
\n00:31:02,040 –> 00:31:05,360
\nyou mustn’t call him that.
\nYou haven’t got to want to call <\/p>\n
387
\n00:31:05,440 –> 00:31:11,080
\nhim anything.
\nI’ll never reveal anything. <\/p>\n
388
\n00:31:17,160 –> 00:31:21,800
\nBut it’s not now.
\nThis isn’t the law. <\/p>\n
389
\n00:31:22,720 –> 00:31:26,000
\nThis, this is the spirit of
\nChrist. <\/p>\n
390
\n00:31:26,360 –> 00:31:31,480
\nThis is a million for.
\nBut the old law God always <\/p>\n
391
\n00:31:31,520 –> 00:31:36,520
\nwanted people to be like this
\nand their 10 commandments thou <\/p>\n
392
\n00:31:36,520 –> 00:31:40,040
\nshalt not heal didn’t just means
\nas long as you don’t murder <\/p>\n
393
\n00:31:40,080 –> 00:31:42,160
\nanother person, you’re all
\nriding gobble. <\/p>\n
394
\n00:31:43,560 –> 00:31:49,240
\nIt means you’re not to have
\nmurderous thoughts, unkind <\/p>\n
395
\n00:31:49,360 –> 00:31:53,080
\nfeelings towards other
\nbitterness in your heart that <\/p>\n
396
\n00:31:53,080 –> 00:31:56,200
\nthe interpretation you’ve seen
\nis already in the video chapter <\/p>\n
397
\n00:31:56,200 –> 00:32:02,000
\n19.
\nSo anger is murder and impure <\/p>\n
398
\n00:32:02,120 –> 00:32:09,200
\ndesires are adultery now is
\nconcerned with the obvious and <\/p>\n
399
\n00:32:09,200 –> 00:32:15,240
\nthe extent it’s measurable
\nbehaviour isn’t it more of the <\/p>\n
400
\n00:32:15,240 –> 00:32:20,320
\ntreasury?
\nIsn’t it measurable behaviour is<\/p>\n
401
\n00:32:20,320 –> 00:32:25,600
\nnot you can measure a thing by
\nlaw, but love is immeasurable. <\/p>\n
402
\n00:32:26,840 –> 00:32:29,560
\nLove is going rightly non
\nmeasurable behaviour. <\/p>\n
403
\n00:32:31,000 –> 00:32:35,000
\nIt’s the interpretation of the
\nvery Spirit of God into our <\/p>\n
404
\n00:32:35,000 –> 00:32:43,720
\nliving and their relationships.
\nYou can easily be judged by your<\/p>\n
405
\n00:32:43,720 –> 00:32:46,520
\nfellows.
\nThey know whether you’ve <\/p>\n
406
\n00:32:46,520 –> 00:32:51,480
\ncommitted sultry.
\nThey will go in time. <\/p>\n
407
\n00:32:53,080 –> 00:32:54,920
\nThey certainly know they don’t
\nmurder. <\/p>\n
408
\n00:32:58,000 –> 00:33:02,360
\nBut under the law of love,
\nyou’ve got to judge yourself. <\/p>\n
409
\n00:33:05,520 –> 00:33:07,800
\nI don’t know what you’re
\nthinking of me at this very <\/p>\n
410
\n00:33:07,800 –> 00:33:16,200
\nmoment, but you know, if you
\nwould judge yourselves, you <\/p>\n
411
\n00:33:16,200 –> 00:33:22,040
\nshould not be judged, said the
\nlaw of love. <\/p>\n
412
\n00:33:22,760 –> 00:33:27,840
\nThe feeling full of the old man.
\nThere’s such a thing that we’re <\/p>\n
413
\n00:33:27,880 –> 00:33:32,800
\neven allowed to have their own
\njudgement because we look into <\/p>\n
414
\n00:33:32,800 –> 00:33:37,160
\nour own hearts and we’re looking
\nat the inside of the company of <\/p>\n
415
\n00:33:37,160 –> 00:33:43,680
\nthe vessel, whereas law can only
\ncan only on the outside. <\/p>\n
416
\n00:33:45,560 –> 00:33:49,880
\nLet’s see and be significant.
\nSurely it must be of the storage<\/p>\n
417
\n00:33:49,880 –> 00:33:53,880
\nin the gold, the parity in the
\npublicly and dead nothing. <\/p>\n
418
\n00:33:54,920 –> 00:33:57,920
\nThe Pharisee had got everything
\nright it brought into law. <\/p>\n
419
\n00:34:00,160 –> 00:34:02,640
\nI passed something down the
\nweekend. <\/p>\n
420
\n00:34:03,520 –> 00:34:10,120
\nHe applied them all right today,
\nTicamar Ticamar, Ticamar, but <\/p>\n
421
\n00:34:10,120 –> 00:34:15,040
\nthe Republican was looking into
\nhis heart. <\/p>\n
422
\n00:34:15,040 –> 00:34:19,480
\nHe said something merciful to me
\nhas seen her and it was that man<\/p>\n
423
\n00:34:19,480 –> 00:34:21,360
\nthat was justified in the fine
\nbird. <\/p>\n
424
\n00:34:22,400 –> 00:34:28,000
\nThis breast beating of the of
\nthe Pharisee look like I’m not <\/p>\n
425
\n00:34:28,000 –> 00:34:34,480
\nlike him.
\nThe children in by law, but God <\/p>\n
426
\n00:34:34,480 –> 00:34:39,440
\nis on the phone and that’s what
\nmatters and that’s the <\/p>\n
427
\n00:34:39,440 –> 00:34:41,960
\ndifference between legal and
\nlove. <\/p>\n
428
\n00:34:44,520 –> 00:34:48,880
\nThe end of this deals and books,
\nyou say, is never on rights, <\/p>\n
429
\n00:34:50,199 –> 00:34:54,199
\nrights on the rules, even in our
\nrelationship one with the other,<\/p>\n
430
\n00:34:55,280 –> 00:34:59,480
\nnor with on reconciliation in
\nlove. <\/p>\n
431
\n00:35:02,080 –> 00:35:06,160
\nLook at verse 23.
\nIf thou bring thy gifts to the <\/p>\n
432
\n00:35:06,160 –> 00:35:10,720
\naltar and there remembers that
\nthy brother have all the games <\/p>\n
433
\n00:35:10,760 –> 00:35:15,960
\nthee leave there thy gifts
\nbefore thee go thy way hast be <\/p>\n
434
\n00:35:15,960 –> 00:35:19,920
\nreconciled thy brother, and then
\nyou come and offer thy gifts. <\/p>\n
435
\n00:35:22,080 –> 00:35:24,320
\nThat’s the difference between
\nlegalism and love. <\/p>\n
436
\n00:35:26,160 –> 00:35:30,960
\nWhen the meeting go through the
\nritual of Christianism attending<\/p>\n
437
\n00:35:30,960 –> 00:35:36,520
\nand making afraid is the and
\nthis bit of taking thy gift to <\/p>\n
438
\n00:35:36,520 –> 00:35:43,960
\nthe altar.
\nThank you that your <\/p>\n
439
\n00:35:43,960 –> 00:35:47,720
\nrelationship.
\nJesus said the more important <\/p>\n
440
\n00:35:48,000 –> 00:35:51,920
\nthan that go and reconcile to
\nyour brother. <\/p>\n
441
\n00:35:53,280 –> 00:36:00,440
\nHave you ever done I never had
\nan old mind 45 years in truth, <\/p>\n
442
\n00:36:01,040 –> 00:36:05,400
\nI’ve never yet absented myself
\nin the Lord’s table, and the <\/p>\n
443
\n00:36:05,400 –> 00:36:08,440
\nwoman was unlikely reconciled to
\nany brother. <\/p>\n
444
\n00:36:08,440 –> 00:36:11,240
\nI’ve been the dog with.
\nI haven’t been the dog with <\/p>\n
445
\n00:36:11,560 –> 00:36:19,640
\npeople, but by a dog with the
\nJesus says, really the most <\/p>\n
446
\n00:36:19,920 –> 00:36:23,920
\nimportant thing is to get your
\nland working. <\/p>\n
447
\n00:36:25,280 –> 00:36:27,640
\nAnd then there’s everything they
\nsee. <\/p>\n
448
\n00:36:29,240 –> 00:36:34,880
\nBut don’t think that by coming
\neven to the Lord’s Table now <\/p>\n
449
\n00:36:37,000 –> 00:36:44,120
\nthat this replaces in some
\nmagical and mysterious way the <\/p>\n
450
\n00:36:44,120 –> 00:36:46,280
\nexercise of love one for
\nanother. <\/p>\n
451
\n00:36:47,920 –> 00:36:50,760
\nI get the same message from the
\n18th chapter of Matthew, <\/p>\n
452
\n00:36:50,760 –> 00:36:54,440
\nincidentally, which we
\nincorporate normally into our <\/p>\n
453
\n00:36:54,440 –> 00:36:59,040
\nChristadelphian, who please your
\nConstitution about this route <\/p>\n
454
\n00:36:59,080 –> 00:37:02,120
\nbetween brethren.
\nYou know how Jesus says thy <\/p>\n
455
\n00:37:02,120 –> 00:37:04,240
\nbrother trespass against legal
\nand television? <\/p>\n
456
\n00:37:04,280 –> 00:37:08,240
\nFor when they get him alone, if
\nhe shall hear thee, thou gain <\/p>\n
457
\n00:37:08,240 –> 00:37:11,200
\nthy brother.
\nVerse 15 But if he will not hear<\/p>\n
458
\n00:37:11,200 –> 00:37:14,480
\nthee, take with thee two or
\nthree more, that in the mouth of<\/p>\n
459
\n00:37:14,560 –> 00:37:18,200
\ntwo or three witnesses every
\nword may be established, if he <\/p>\n
460
\n00:37:18,200 –> 00:37:21,320
\nshall neglect to hear them
\ntelevision to the Church that <\/p>\n
461
\n00:37:21,320 –> 00:37:23,000
\nhe’d been neglected here in the
\nchurch. <\/p>\n
462
\n00:37:23,400 –> 00:37:27,040
\nLet him be on the view of the
\nheathen man, and the public, and<\/p>\n
463
\n00:37:27,040 –> 00:37:30,200
\nthe publican.
\nNow we have made this into a <\/p>\n
464
\n00:37:30,480 –> 00:37:33,760
\nlaw.
\nWe have incorporated in most of <\/p>\n
465
\n00:37:34,400 –> 00:37:41,920
\ncontributions into a law.
\nVery properly said. <\/p>\n
466
\n00:37:42,400 –> 00:37:46,760
\nHave you carried out what is
\nexpired under Matthew 18? <\/p>\n
467
\n00:37:47,880 –> 00:37:52,920
\nLook Jesus, this is night.
\nThis is the way to conduct your <\/p>\n
468
\n00:37:53,280 –> 00:37:57,840
\necclesial distance.
\nIf there is dispute between this<\/p>\n
469
\n00:37:57,920 –> 00:38:05,280
\nis not this is the way to deal.
\nBut no down in the chat he gives<\/p>\n
470
\n00:38:05,280 –> 00:38:11,480
\na wonderful powerful which to me
\nsays this is better way the way <\/p>\n
471
\n00:38:11,480 –> 00:38:15,080
\nof life.
\nThe two men, one who owns more <\/p>\n
472
\n00:38:15,080 –> 00:38:20,240
\n500 banks for it than the other
\n50 and this fellow wouldn’t <\/p>\n
473
\n00:38:20,240 –> 00:38:24,160
\nforgiven his pillow made laid in
\nmy heart. <\/p>\n
474
\n00:38:24,160 –> 00:38:33,480
\nHe did I think million.
\nWell, it was yesterday probably <\/p>\n
475
\n00:38:35,880 –> 00:38:40,120
\nit keeps increasing because
\nevery decade you have to magnify<\/p>\n
476
\n00:38:40,120 –> 00:38:41,840
\nthe death.
\nBut within millions of parents <\/p>\n
477
\n00:38:41,880 –> 00:38:45,600
\nhe was forgiven, and he wouldn’t
\nforgive his pillow. <\/p>\n
478
\n00:38:46,280 –> 00:38:52,160
\nThe miserable death of you.
\nSo also shall my Heavenly Father<\/p>\n
479
\n00:38:52,160 –> 00:38:57,400
\ndo all of you, if you from your
\nheart forgive not everyone, this<\/p>\n
480
\n00:38:57,400 –> 00:39:00,600
\nbrother, their trespasses.
\nNow I did that. <\/p>\n
481
\n00:39:00,600 –> 00:39:04,560
\nAnother example of law and law.
\nWe don’t need law. <\/p>\n
482
\n00:39:05,760 –> 00:39:08,960
\nWe do need to have it set out.
\nHow we shall be that. <\/p>\n
483
\n00:39:09,960 –> 00:39:19,400
\nBut if only we learn thee how,
\nWho of it in luck, we wouldn’t <\/p>\n
484
\n00:39:19,400 –> 00:39:24,200
\nneed any laws at all.
\nWe wouldn’t need it because you <\/p>\n
485
\n00:39:24,200 –> 00:39:29,200
\nwould say that you only remember
\nall the time, every day, every <\/p>\n
486
\n00:39:29,200 –> 00:39:32,440
\nmoment, how much you have been
\nforgiven. <\/p>\n
487
\n00:39:34,160 –> 00:39:41,160
\nYou couldn’t hold animosity in
\nyour home towards somebody who <\/p>\n
488
\n00:39:41,160 –> 00:39:52,960
\nknew FIT had done your lot.
\nWell, I got a lot more here, but<\/p>\n
489
\n00:39:52,960 –> 00:39:56,280
\nit’s only 10 minutes left and I
\ndid promise the committee that <\/p>\n
490
\n00:39:56,320 –> 00:39:58,520
\nwe would have a chance to have
\nsome discussion. <\/p>\n
491
\n00:39:59,200 –> 00:40:01,800
\nI thought it was an error in the
\nquarter session. <\/p>\n
492
\n00:40:01,800 –> 00:40:06,760
\nThey put me back.
\nSo I’m going to give these out <\/p>\n
493
\n00:40:07,280 –> 00:40:10,960
\nand these are some questions who
\nwould like to be monitor. <\/p>\n
494
\n00:40:45,880 –> 00:40:51,520
\nNever mind, we shall have you
\nall got the yellow Pearl. <\/p>\n
495
\n00:41:05,920 –> 00:41:14,640
\nThese points for discussion
\nfiling is nursing hard thoughts <\/p>\n
496
\n00:41:15,840 –> 00:41:19,720
\ntowards me because he won’t ask
\nme questions. <\/p>\n
497
\n00:41:19,720 –> 00:41:23,720
\nNot me asking.
\nWell, these are just points for <\/p>\n
498
\n00:41:23,720 –> 00:41:27,120
\ndiscussion.
\nI was asked to to put forward <\/p>\n
499
\n00:41:27,120 –> 00:41:31,200
\nsome points for discussion.
\nIf we had discussion, good, it <\/p>\n
500
\n00:41:31,200 –> 00:41:34,920
\nwould be of course interesting
\nto discuss the root session. <\/p>\n
501
\n00:41:35,400 –> 00:41:39,440
\nBut these are just some of the
\nfaults that arrive in my mind <\/p>\n
502
\n00:41:39,920 –> 00:41:43,040
\nthat I thought you might like to
\nthink about and discuss. <\/p>\n
503
\n00:41:43,480 –> 00:41:52,120
\nAnd if if you do want to, you
\nwon’t be able to once the time’s<\/p>\n
504
\n00:41:52,120 –> 00:41:56,560
\ngone and I’m not going to
\ntranslate, I’ll just like I did <\/p>\n
505
\n00:41:56,560 –> 00:41:58,720
\nbefore, I’ll just read them
\nthrough for the ring. <\/p>\n
506
\n00:42:00,160 –> 00:42:04,960
\nAnd then if you want to discuss
\nthem privately or take them home<\/p>\n
507
\n00:42:04,960 –> 00:42:07,680
\nand think about them or back
\nfrom the uniform. <\/p>\n
508
\n00:42:07,680 –> 00:42:14,320
\nAnd sometimes, but there won’t
\nbe it will be useless enough <\/p>\n
509
\n00:42:14,600 –> 00:42:17,400
\nrequires now that staff on this
\ncompany. <\/p>\n
510
\n00:42:20,240 –> 00:42:21,960
\nSo these are the thoughts of
\nbeing. <\/p>\n
511
\n00:42:21,960 –> 00:42:26,200
\nI thought if there were time for
\ndiscussion session, we wouldn’t <\/p>\n
512
\n00:42:26,200 –> 00:42:31,280
\nlike to heard your views.
\nLove and do what you will said <\/p>\n
513
\n00:42:31,280 –> 00:42:33,200
\nOh God, how far is this
\npossible? <\/p>\n
514
\n00:42:33,200 –> 00:42:39,400
\nThe rule of life to know and do
\nwhat you will. <\/p>\n
515
\n00:42:41,280 –> 00:42:44,960
\nWell, the word did you truly
\nlove in the fully Scripture? <\/p>\n
516
\n00:42:46,720 –> 00:42:50,200
\nThen what you do will be rightly
\nmotivated and you won’t need <\/p>\n
517
\n00:42:50,280 –> 00:42:52,960
\nlaws.
\nThat’s the other point of it. <\/p>\n
518
\n00:42:52,960 –> 00:42:55,920
\nBut it’s interesting to think
\nabout that, whether it’s true or<\/p>\n
519
\n00:42:55,920 –> 00:43:01,680
\nnot.
\nThe second question raises the <\/p>\n
520
\n00:43:01,880 –> 00:43:05,400
\npoint I made rather strongly,
\nbecause I think it would happen <\/p>\n
521
\n00:43:05,480 –> 00:43:10,000
\nin some of our if we got this
\nperspective. <\/p>\n
522
\n00:43:10,680 –> 00:43:14,000
\nThere are frequently 2 levels of
\nethical teaching in the <\/p>\n
523
\n00:43:14,040 –> 00:43:20,240
\ntestament, the highest level
\nwhich mentioned a spark and the <\/p>\n
524
\n00:43:20,240 –> 00:43:24,200
\nsecond level of admissibility
\nrecognising human cruelty. <\/p>\n
525
\n00:43:25,480 –> 00:43:30,080
\nHow hard do you feel to be true
\nand how would it help in solving<\/p>\n
526
\n00:43:30,120 –> 00:43:38,160
\nthe problem of interpretation?
\nToday I was going to what just <\/p>\n
527
\n00:43:38,160 –> 00:43:42,320
\nbriefly suggest it might apply
\nto the problem of results, say <\/p>\n
528
\n00:43:42,960 –> 00:43:49,360
\nin which we do get circulars
\ncoming round to arrange them <\/p>\n
529
\n00:43:49,440 –> 00:43:52,960
\nabout it.
\nNobody is trying to be <\/p>\n
530
\n00:43:53,680 –> 00:43:57,160
\ncantankers.
\nSincerely held, conditioned. <\/p>\n
531
\n00:43:57,720 –> 00:44:04,280
\nWell, the answer to me clearly
\nto me, of course, divorce is <\/p>\n
532
\n00:44:04,320 –> 00:44:12,480
\nwrong.
\nNo one is in evil. <\/p>\n
533
\n00:44:12,680 –> 00:44:18,480
\nIt will all recognize that the
\nhighest it should not even be <\/p>\n
534
\n00:44:18,560 –> 00:44:23,760
\nthought of, but in certain
\nservices is Jesus himself saying<\/p>\n
535
\n00:44:23,920 –> 00:44:27,280
\nto him that there are certain
\ncertain reasons in which we have<\/p>\n
536
\n00:44:27,280 –> 00:44:33,120
\nto sadly recognize that the pool
\nof the hardness of human heart. <\/p>\n
537
\n00:44:34,520 –> 00:44:39,760
\nThese things and then go astray
\nand we have to settle for an <\/p>\n
538
\n00:44:39,760 –> 00:44:44,840
\nadmissibility.
\nSometimes trying to interpret <\/p>\n
539
\n00:44:44,840 –> 00:44:48,920
\nthe law of love into our being
\nwith those we have got the bell <\/p>\n
540
\n00:44:48,920 –> 00:44:53,320
\nwindow there.
\nIf I have been we pluck it out. <\/p>\n
541
\n00:44:54,680 –> 00:44:57,920
\nIf this is not going to be taken
\nliterally, how can it be applied<\/p>\n
542
\n00:44:57,920 –> 00:45:07,160
\ntoday and in what way would we
\ninterpret this in the spirit of <\/p>\n
543
\n00:45:07,960 –> 00:45:13,360
\nthe Christ interpretation of the
\npending amount that’s taken as a<\/p>\n
544
\n00:45:13,360 –> 00:45:17,360
\nminute and then goes power.
\nNow this is a difficult one. <\/p>\n
545
\n00:45:19,000 –> 00:45:26,080
\nFor example, not any adulthood.
\nSo what about the Sabbath? <\/p>\n
546
\n00:45:26,600 –> 00:45:28,280
\nYou don’t keep the Sabbath at
\nall. <\/p>\n
547
\n00:45:29,240 –> 00:45:36,160
\nWe say, Oh yes, of course, every
\nday rather than like saying <\/p>\n
548
\n00:45:36,240 –> 00:45:38,600
\npoor, getting rid of it that
\nway. <\/p>\n
549
\n00:45:39,960 –> 00:45:44,000
\nBut yeah, there are no flaws
\nwith the way Jesus had found it <\/p>\n
550
\n00:45:44,000 –> 00:45:47,320
\nbefore.
\nWe can say, yes, we do dedicate <\/p>\n
551
\n00:45:47,320 –> 00:45:50,160
\nthe Sabbath.
\nWe keep the Sabbath, but we keep<\/p>\n
552
\n00:45:50,200 –> 00:45:52,240
\nevery day of the Sabbath as
\nwell. <\/p>\n
553
\n00:45:56,200 –> 00:46:00,800
\nSet out a new code of laws or
\nsimply illustrate principle that<\/p>\n
554
\n00:46:00,960 –> 00:46:07,560
\nwe work that way.
\nEach individual disciple would <\/p>\n
555
\n00:46:07,560 –> 00:46:10,840
\none expect to find differences
\nof judgement among the leaders <\/p>\n
556
\n00:46:11,640 –> 00:46:14,080
\ncalling for toleration at
\ndifferent points of view. <\/p>\n
557
\n00:46:14,080 –> 00:46:17,200
\nThis is just encouraging you to
\ndiscuss the whole concept of <\/p>\n
558
\n00:46:17,200 –> 00:46:23,120
\nwhat I’ve been talking.
\nIs this right to say that people<\/p>\n
559
\n00:46:23,120 –> 00:46:29,360
\ncan on occasion have different
\ninterpretations and don’t be <\/p>\n
560
\n00:46:29,400 –> 00:46:34,080
\nright and only be wrong when
\nthey try to belabour their <\/p>\n
561
\n00:46:34,080 –> 00:46:39,920
\nfellow to make him or her accept
\ntheir own interpretation and <\/p>\n
562
\n00:46:39,920 –> 00:46:45,600
\nshouldn’t be rather than trying
\nto interpret the whole Spirit of<\/p>\n
563
\n00:46:45,680 –> 00:46:51,280
\nGod’s word into our living,
\nwhich means that the world the <\/p>\n
564
\n00:46:51,280 –> 00:46:54,800
\ndifferences of reach of
\naspiration. <\/p>\n
565
\n00:46:56,320 –> 00:47:02,960
\nBe ye therefore perfect as your
\nheavenly Father is perfect. <\/p>\n
566
\n00:47:04,480 –> 00:47:10,760
\nNow he knew perfectly well that
\nwe can’t be perfect in this <\/p>\n
567
\n00:47:10,840 –> 00:47:16,600
\nultimate thank you, the gift of
\nrighteousness and being bestowed<\/p>\n
568
\n00:47:16,600 –> 00:47:22,520
\nupon us, but he saying to be
\nstriving to all we’re trying <\/p>\n
569
\n00:47:22,640 –> 00:47:27,280
\nafter it.
\nThis is the high idea and their <\/p>\n
570
\n00:47:27,280 –> 00:47:31,120
\nlevels of apprehension and their
\nlevels of attainment will be <\/p>\n
571
\n00:47:31,120 –> 00:47:37,960
\nbound be different according to
\nthe degree of progress we’ve <\/p>\n
572
\n00:47:37,960 –> 00:47:42,320
\nmade in the interpretation,
\nunderstanding and the mind of <\/p>\n
573
\n00:47:42,320 –> 00:47:52,960
\nthose of the margin.
\nThat’s it then Brother Hayden <\/p>\n
574
\n00:47:52,960 –> 00:47:59,600
\nJones will close with care after
\nwe have sung hymn #168. <\/p>\n
575
\n00:48:05,880 –> 00:48:09,920
\nBrother CC Walter wouldn’t have
\nthis him and it wouldn’t say. <\/p>\n
576
\n00:48:10,240 –> 00:48:13,120
\nWhenever it was sung it he
\nthought the rather troubling. <\/p>\n
577
\n00:48:14,560 –> 00:48:18,680
\nWell, we’re going to sing it and
\nmean it and not have any trouble<\/p>\n
578
\n00:48:19,640 –> 00:48:23,560
\nin the brother and let us walk
\ntogether in the bottom.<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"
Class 1 from this series was used in GCT Episode 299. 1 00:00:00,400 –> 00:00:04,520 That…<\/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\/88474703\/https%3A%2F%2Fd3ctxlq1ktw2nl.cloudfront.net%2Fstaging%2F2024-5-26%2F76fe4d39-e039-e6a3-c4fa-dd59117b7e5e.mp3","podmotor_file_id":"","podmotor_episode_id":"","cover_image":"","cover_image_id":"","duration":"00:48:24","filesize":"88.65M","filesize_raw":"","date_recorded":"","explicit":"","block":""},"tags":[],"series":[18],"class_list":["post-1151","podcast","type-podcast","status-publish","has-post-thumbnail","hentry","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\/1151\/len-richardson-manifesto-of-the-king-class-2-jesus-and-legalism","player_link":"https:\/\/goodchristadelphiantalks.com\/podcast-player\/1151\/len-richardson-manifesto-of-the-king-class-2-jesus-and-legalism","audio_player":"https:\/\/goodchristadelphiantalks.com\/podcast-player\/1151\/len-richardson-manifesto-of-the-king-class-2-jesus-and-legalism<\/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":"Len Richardson – Manifesto of the King – Class 2 – Jesus and Legalism<\/a><\/blockquote>