Class 3 from this series was used in GCT Episode 306.<\/p>\n
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\nOur speaker for this session is
\nBrother Jason Hensley from the <\/p>\n
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\nSimi Hills, California Ecclesia.
\nHis theme this week is the <\/p>\n
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\nGospel of Peace.
\nThis is his fourth class and the<\/p>\n
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\nsubject for this class is eye
\nfor an Eye. <\/p>\n
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\nBrother Jason.
\nGood morning, everyone. <\/p>\n
7
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\nWhoa.
\nAll right. <\/p>\n
8
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\nI got to do this carefully.
\nOK, there we go. <\/p>\n
9
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\nAll right, it’s very good to see
\nyou. <\/p>\n
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\nHey, you’re here.
\nYou’re not the sorry. <\/p>\n
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\nYeah, OK, sorry.
\nI didn’t. <\/p>\n
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\nI got.
\nI got excited. <\/p>\n
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\nAll right, so here we are class
\nclass #4I for an I. <\/p>\n
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\nThis OK, so I told you yesterday
\nthat I was most excited about <\/p>\n
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\nyesterday’s class.
\nThat’s because that was <\/p>\n
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\nyesterday and now I’m most
\nexcited about this class. <\/p>\n
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\nSo here we go.
\nTake a look at this eye for an <\/p>\n
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\neye.
\nI think this is this is most <\/p>\n
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\nexciting to me because it really
\nit was very paradigm shifting <\/p>\n
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\nfor me.
\nSo we’re going to look at <\/p>\n
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\nexceptions people as exceptions
\nand principles, not exceptions. <\/p>\n
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\nNow you’ll notice that those
\nfirst two sections, they have <\/p>\n
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\nquestion marks, right?
\nSo it’s like exceptions or <\/p>\n
24
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\npeople as exceptions, you know,
\nis it that? <\/p>\n
25
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\nIs that how it’s it how it is?
\nAnd the answer is no, it’s not. <\/p>\n
26
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\nSo we’ll see that that that’s
\nnot actually how it goes. <\/p>\n
27
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\nWe’re not looking at exceptions.
\nNow we want to go over the core <\/p>\n
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\nmessage from our past few days.
\nSo core message for day number <\/p>\n
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\none was peace matters.
\nThat’s right. <\/p>\n
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\nSo peace matters.
\nGood. <\/p>\n
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\nHow about day #2 all shades of
\npeace are interconnected. <\/p>\n
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\nVery good.
\nOK. <\/p>\n
33
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\nDay three.
\nWhat was that? <\/p>\n
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\nYes.
\nWell, you’re close. <\/p>\n
35
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\nYou know what?
\nAnd I’m standing here now and I <\/p>\n
36
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\ncan’t remember it.
\nUh oh. <\/p>\n
37
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\nThat’s not good.
\nPeace is universal. <\/p>\n
38
\n00:02:19,440 –> 00:02:20,280
\nThat’s right.
\nThere you go. <\/p>\n
39
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\nThank you.
\nPeace is universal, man. <\/p>\n
40
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\nThat’s bad.
\nOK. <\/p>\n
41
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\nPeace is universal.
\nHere we go. <\/p>\n
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\nI always, you know what, the
\nsame thing happened with me on <\/p>\n
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\nthe teens too.
\nI apparently need to fix that <\/p>\n
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\none.
\nOK, here’s our one for today. <\/p>\n
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\nThe Law of Moses taught peace.
\nNow, that’s a big one because so<\/p>\n
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\noften we look at the law and it
\ndoesn’t look like that at all, <\/p>\n
47
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\nand it looks violent.
\nYou know, this is one of the <\/p>\n
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\nthings I get confronted with
\nwhen I’m teaching at university,<\/p>\n
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\nright?
\nMy students will say to me. <\/p>\n
50
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\nWhat’s the deal with genocide in
\nthe Bible? <\/p>\n
51
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\nLike explain that to me.
\nAnd I’m sorry, we’re going to <\/p>\n
52
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\ntalk about that tomorrow, but
\nbut for now, we’re just going to<\/p>\n
53
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\nlay the foundation, right?
\nSo what I want to suggest to you<\/p>\n
54
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\nis in fact, we we have kind of
\nmissed the big picture, or maybe<\/p>\n
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\nI should say I missed the big
\npicture for a long time. <\/p>\n
56
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\nAnd then in fact, I think what
\nGod was trying to do was he was <\/p>\n
57
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\ntrying to teach the Israelites
\npeace via the law. <\/p>\n
58
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\nNow there’s a couple of things
\nthat I need to say first. <\/p>\n
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\nFirst off, we know that the law
\nwas good, right? <\/p>\n
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\nHoly, just, and good.
\nSo we know that for sure. <\/p>\n
61
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\nI want to acknowledge that at
\nthe beginning, I’m not saying in<\/p>\n
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\nany kind of way that the law was
\nbad. <\/p>\n
63
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\nI think the law fulfilled
\nexactly what it was supposed to <\/p>\n
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\ndo.
\nHowever, I think what it was <\/p>\n
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\nsupposed to do is perhaps
\ndifferent than maybe what we <\/p>\n
66
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\nsometimes think.
\nI’m going to. <\/p>\n
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\nSuggest to you that the law was
\nsupposed to teach that law is <\/p>\n
68
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\nbroken, that law does not work,
\nand I think God puts this system<\/p>\n
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\nin so that people.
\nWho are working through it would<\/p>\n
70
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\nsay, wait a minute, this doesn’t
\nwork right? <\/p>\n
71
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\nHave you ever, have you ever
\nlooked through the law of the <\/p>\n
72
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\nsin offerings?
\nThis is Leviticus chapter 4. <\/p>\n
73
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\nHave you ever looked through the
\nlaw of the sin offering? <\/p>\n
74
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\nLet’s just do it now.
\nActually, let’s let’s go ahead <\/p>\n
75
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\nand open up to Leviticus,
\nLeviticus chapter 4. <\/p>\n
76
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\nLook at this and see if you
\nnotice a common theme here. <\/p>\n
77
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\nLeviticus chapter 4.
\nI’ll go ahead and read these and<\/p>\n
78
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\nlook for what all of these
\ninstances have in common. <\/p>\n
79
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\nSo under the law, different
\npeople had to offer different <\/p>\n
80
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\nsin offerings depending on who
\nyou were in society. <\/p>\n
81
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\nSo just take a look now at verse
\n2. <\/p>\n
82
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\nLeviticus 4, verse two.
\nSo this is the first instance. <\/p>\n
83
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\nLeviticus 4 two says, speak unto
\nthe children of Israel, saying, <\/p>\n
84
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\nIf a soul shall sin through
\nignorance against any of the <\/p>\n
85
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\ncommandments of the Lord
\nconcerning things which ought <\/p>\n
86
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\nnot to be done, and shall do
\nagainst any of them, then et <\/p>\n
87
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\ncetera, they will bring a sin
\noffering. <\/p>\n
88
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\nOK, that’s the first one.
\nNow take a look at verse 13. <\/p>\n
89
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\nVerse 13 says and if the whole
\ncongregation of Israel sinned <\/p>\n
90
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\nthrough ignorance and the thing
\nbe hid from the eyes of the <\/p>\n
91
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\nassembly, it goes on, they need
\nto offer a sin offering. <\/p>\n
92
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\nThen take a look at verse 22.
\nVerse 22 says when a ruler has <\/p>\n
93
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\nsinned and done somewhat through
\nignorance against any of the <\/p>\n
94
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\ncommandments of the Lord, is God
\nOK? <\/p>\n
95
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\nVerse 27 next scenario, verse 27
\nsays, and if any one of the <\/p>\n
96
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\ncommon people sinned through
\nignorance. <\/p>\n
97
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\nDo you notice what’s in common
\nhere? <\/p>\n
98
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\nEvery situation was a sin
\nthrough ignorance. <\/p>\n
99
\n00:05:38,760 –> 00:05:41,800
\nNow if you are a person who
\nthinks about the law and who <\/p>\n
100
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\ntries to put it together right,
\njust imagine this. <\/p>\n
101
\n00:05:44,200 –> 00:05:47,520
\nYou are an ancient Israelite and
\nyou sin. <\/p>\n
102
\n00:05:47,720 –> 00:05:50,200
\nYou then have to try and figure
\nout is this a sin through <\/p>\n
103
\n00:05:50,200 –> 00:05:52,840
\nignorance.
\nNow let me just ask you, can you<\/p>\n
104
\n00:05:52,840 –> 00:05:55,000
\nremember the last time you
\nsinned accidentally? <\/p>\n
105
\n00:05:57,720 –> 00:06:00,880
\nSinning accidentally is not a
\nthing. <\/p>\n
106
\n00:06:02,400 –> 00:06:06,040
\nLike, I mean, what, what is it?
\nLike you, you have an arm spasm <\/p>\n
107
\n00:06:06,040 –> 00:06:08,360
\nor something and you whack
\nsomebody like they’re not going <\/p>\n
108
\n00:06:08,360 –> 00:06:11,560
\nto be like, that was a sin or
\nsomething like or, or what, Like<\/p>\n
109
\n00:06:11,680 –> 00:06:15,320
\nsomebody’s wallet accidentally
\nsticks to your hand, right? <\/p>\n
110
\n00:06:15,480 –> 00:06:19,320
\nLike this is not you don’t have
\naccidental sins. <\/p>\n
111
\n00:06:21,400 –> 00:06:24,920
\nAnd So what you have in the law
\nis you have this system that <\/p>\n
112
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\npeople would look at it and
\nthey’d be like, oh, good sin <\/p>\n
113
\n00:06:26,640 –> 00:06:29,160
\nofferings like this is how I can
\nbe, you know, this is how I can <\/p>\n
114
\n00:06:29,160 –> 00:06:30,880
\nget pardoned.
\nAnd they look at that and they <\/p>\n
115
\n00:06:30,880 –> 00:06:35,880
\nthink, what, well, what do I do
\nif I got mad at my brother and I<\/p>\n
116
\n00:06:35,880 –> 00:06:39,560
\npunched him in the face, right?
\nThere is no offering for that. <\/p>\n
117
\n00:06:41,840 –> 00:06:45,480
\nThis is why when you come to
\nPsalm 51, you remember what <\/p>\n
118
\n00:06:45,480 –> 00:06:49,160
\nDavid writes about in Psalm 51.
\nHe says sacrifice and offering <\/p>\n
119
\n00:06:49,760 –> 00:06:54,120
\nthou what is not right.
\nNow we take that and we take it <\/p>\n
120
\n00:06:54,120 –> 00:06:55,320
\nsort of as a general kind of
\nthing. <\/p>\n
121
\n00:06:55,320 –> 00:06:57,680
\nAnd we say, look, it wasn’t
\nreally about the sacrifices and <\/p>\n
122
\n00:06:57,680 –> 00:06:58,760
\nofferings.
\nAnd that’s right. <\/p>\n
123
\n00:06:58,880 –> 00:07:01,040
\nBut I think we missed the nuance
\nof what David’s saying. <\/p>\n
124
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\nHe’s writing about the fact that
\nhe committed adultery and that <\/p>\n
125
\n00:07:04,800 –> 00:07:09,080
\nhe killed his friend.
\nAnd he’s saying, I’m looking at <\/p>\n
126
\n00:07:09,080 –> 00:07:12,680
\nthe law and I’m realizing I
\ncan’t offer anything. <\/p>\n
127
\n00:07:13,640 –> 00:07:17,040
\nI’m dead.
\nThat’s David’s point in Psalm <\/p>\n
128
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\n51.
\nHe says, there is nothing that I<\/p>\n
129
\n00:07:19,600 –> 00:07:21,200
\ncan do.
\nI’m in trouble. <\/p>\n
130
\n00:07:21,480 –> 00:07:24,000
\nAnd I think that is what
\neverybody was supposed to come <\/p>\n
131
\n00:07:24,000 –> 00:07:25,880
\nto.
\nThey were supposed to open up <\/p>\n
132
\n00:07:25,880 –> 00:07:33,360
\ntheir Torah and say.
\nOh, oh, I’m in trouble and they <\/p>\n
133
\n00:07:33,360 –> 00:07:35,800
\nwere supposed to look for
\nsomething else. <\/p>\n
134
\n00:07:36,000 –> 00:07:39,200
\nSo I want to suggest to you that
\nGod builds the law. <\/p>\n
135
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\nSpecifically so that throughout
\nsomeone’s life they would run <\/p>\n
136
\n00:07:43,360 –> 00:07:46,360
\ninto these instances where they
\nwould say, but I can’t do that <\/p>\n
137
\n00:07:47,680 –> 00:07:50,680
\nor but that’s not going to work.
\nI’ll give you another one, <\/p>\n
138
\n00:07:51,320 –> 00:07:54,360
\nExodus Chapter 12.
\nYou can go there if you want. <\/p>\n
139
\n00:07:54,360 –> 00:07:56,400
\nExodus Chapter 12 is the story
\nof the Exodus. <\/p>\n
140
\n00:07:56,480 –> 00:07:57,920
\nObviously, it’s the story of
\nPassover. <\/p>\n
141
\n00:07:59,120 –> 00:08:00,720
\nSo it’s the story of the first
\nPassover. <\/p>\n
142
\n00:08:01,000 –> 00:08:02,560
\nNow here’s an interesting
\nquestion for you. <\/p>\n
143
\n00:08:03,240 –> 00:08:05,960
\nStory of the first Passover.
\nWhat day of the month were they <\/p>\n
144
\n00:08:05,960 –> 00:08:10,000
\nsupposed to get their lamb?
\n10th, right, 10th day of the <\/p>\n
145
\n00:08:10,000 –> 00:08:11,280
\nmonth.
\nWhen were they supposed to <\/p>\n
146
\n00:08:11,280 –> 00:08:15,000
\nsacrifice the lamb?
\n14th day. <\/p>\n
147
\n00:08:16,000 –> 00:08:18,920
\nNow it’s very interesting.
\nThey’re supposed to get it on <\/p>\n
148
\n00:08:18,920 –> 00:08:20,400
\nthe 10th.
\nThey’re supposed to sacrifice it<\/p>\n
149
\n00:08:20,400 –> 00:08:23,680
\non the 14th.
\nNow when God comes to Moses, he <\/p>\n
150
\n00:08:23,680 –> 00:08:27,040
\nsays get your lamb on the 10th,
\nsacrifice it on the 14th. <\/p>\n
151
\n00:08:28,360 –> 00:08:31,520
\nThe only problem is, is that if
\nyou go back one chapter, you <\/p>\n
152
\n00:08:31,520 –> 00:08:36,760
\nwill find out that an Exodus 11,
\nMoses tells Pharaoh that tonight<\/p>\n
153
\n00:08:36,760 –> 00:08:39,360
\nat midnight the final plague
\nwill come. <\/p>\n
154
\n00:08:41,360 –> 00:08:42,960
\nWhat does that tell you about
\nwhat day it is? <\/p>\n
155
\n00:08:45,480 –> 00:08:48,760
\nIt’s the 14th day.
\nIn other words, God approaches <\/p>\n
156
\n00:08:48,760 –> 00:08:53,440
\nMoses and God says to Moses.
\nOK, Moses on the 10th day of the<\/p>\n
157
\n00:08:53,440 –> 00:08:58,400
\nmonth, get a lamb.
\nAnd Moses is like, but God, that<\/p>\n
158
\n00:08:58,400 –> 00:09:03,120
\nwas four days ago, right?
\nLike how am I supposed to do <\/p>\n
159
\n00:09:03,120 –> 00:09:06,320
\nthat?
\nAnd so if you read through the <\/p>\n
160
\n00:09:06,320 –> 00:09:10,960
\nchapter, what you will find is
\nthat Moses when he brings the <\/p>\n
161
\n00:09:10,960 –> 00:09:13,000
\ncommandments to the people,
\nguess what he leaves out? <\/p>\n
162
\n00:09:14,240 –> 00:09:17,520
\nHe doesn’t say get a lamb on the
\n10th day because they couldn’t, <\/p>\n
163
\n00:09:17,640 –> 00:09:20,280
\nit was impossible.
\nGod gives them. <\/p>\n
164
\n00:09:20,680 –> 00:09:24,600
\nThe first commandment that they
\never receive as a nation, they <\/p>\n
165
\n00:09:24,600 –> 00:09:27,840
\ncan’t keep.
\nThis is what God does. <\/p>\n
166
\n00:09:28,320 –> 00:09:29,720
\nRight.
\nHe’s constantly giving these <\/p>\n
167
\n00:09:29,720 –> 00:09:32,240
\ncommandments so that people
\nwould look at them and say, wait<\/p>\n
168
\n00:09:32,240 –> 00:09:36,200
\na minute, what do you mean I
\ncan’t do that? <\/p>\n
169
\n00:09:36,200 –> 00:09:38,920
\nAnd God says exactly that’s the
\npoint. <\/p>\n
170
\n00:09:40,480 –> 00:09:43,200
\nSo here’s your why.
\nQuestion why don’t we follow the<\/p>\n
171
\n00:09:43,200 –> 00:09:44,920
\nlaw today?
\nI think often we’ll say things <\/p>\n
172
\n00:09:44,920 –> 00:09:46,800
\nlike, well, the Lord Jesus
\nfulfilled the law, and that’s <\/p>\n
173
\n00:09:46,800 –> 00:09:50,280
\ntrue, He did.
\nBut I think in addition, it’s <\/p>\n
174
\n00:09:50,280 –> 00:09:55,400
\nbecause we realize that it’s
\nimpossible and that that’s what <\/p>\n
175
\n00:09:55,400 –> 00:09:59,400
\nGod wanted us to see.
\nAnd then instead he was trying <\/p>\n
176
\n00:09:59,400 –> 00:10:03,480
\nto teach principles from the
\nfact that you could not follow <\/p>\n
177
\n00:10:03,480 –> 00:10:05,400
\nthe law.
\nSo let’s take a look at how this<\/p>\n
178
\n00:10:05,400 –> 00:10:07,080
\nworks out.
\nSo we’re going to walk through <\/p>\n
179
\n00:10:07,080 –> 00:10:11,200
\nthese exceptions, question mark
\nand then people as exceptions. <\/p>\n
180
\n00:10:11,520 –> 00:10:14,800
\nSo I want to just show, I think
\nhow sometimes we approach the <\/p>\n
181
\n00:10:14,800 –> 00:10:18,440
\nlaw and why that doesn’t often.
\nWork, so take a look. <\/p>\n
182
\n00:10:20,120 –> 00:10:21,960
\nException #1 priests on the
\nSabbath. <\/p>\n
183
\n00:10:21,960 –> 00:10:26,680
\nSo we know Exodus 31 verse 15
\nthat you would work for six <\/p>\n
184
\n00:10:26,680 –> 00:10:30,480
\ndays. 7th day you rested.
\nAnd if you did not rest on the <\/p>\n
185
\n00:10:30,480 –> 00:10:32,880
\n7th day, what happens?
\nDeath. <\/p>\n
186
\n00:10:33,920 –> 00:10:35,520
\nOK, so it’s pretty
\nstraightforward. <\/p>\n
187
\n00:10:35,840 –> 00:10:38,400
\nNow again, remember this is how
\nlaw works. <\/p>\n
188
\n00:10:38,640 –> 00:10:41,640
\nSo law is law.
\nYou read what it says, you do <\/p>\n
189
\n00:10:41,640 –> 00:10:43,480
\nwhat it says.
\nIt’s it’s an easy thing to <\/p>\n
190
\n00:10:43,480 –> 00:10:45,640
\nunderstand.
\nSo therefore, when you get to <\/p>\n
191
\n00:10:45,640 –> 00:10:48,640
\nthe book of Numbers, consider
\nthis Numbers 28 verse nine. <\/p>\n
192
\n00:10:48,800 –> 00:10:51,400
\nOn the Sabbath day make an
\noffering of two lambs a year old<\/p>\n
193
\n00:10:51,400 –> 00:10:53,920
\nwithout defect, together with
\nits drink offering and a grain <\/p>\n
194
\n00:10:53,920 –> 00:10:57,000
\noffering of 2\/10 of an EFA of
\nfinest flower mixed with olive <\/p>\n
195
\n00:10:57,000 –> 00:11:00,760
\noil.
\nOK, so we know six days you <\/p>\n
196
\n00:11:00,760 –> 00:11:03,480
\nwork, 7th day you rest, if you
\ndon’t, you die. <\/p>\n
197
\n00:11:03,800 –> 00:11:06,240
\nGod then says, on the Sabbath
\nday, make sure that you offer an<\/p>\n
198
\n00:11:06,240 –> 00:11:08,040
\noffering of two lambs a year.
\nOld with that defect. <\/p>\n
199
\n00:11:08,360 –> 00:11:11,280
\nNow, I can imagine there were a
\nlot of priests who did not want <\/p>\n
200
\n00:11:11,280 –> 00:11:14,840
\nto do that because that was the
\nend of your life. <\/p>\n
201
\n00:11:16,080 –> 00:11:19,800
\nI mean, if you’re following what
\nthe law says, right, you don’t <\/p>\n
202
\n00:11:19,800 –> 00:11:25,240
\nwork on the Sabbath.
\nSo they had to figure out a way <\/p>\n
203
\n00:11:25,240 –> 00:11:28,120
\naround this.
\nNow I’m going to suggest to you <\/p>\n
204
\n00:11:28,240 –> 00:11:31,120
\nthis should have been
\nimmediately an instance of oh <\/p>\n
205
\n00:11:31,120 –> 00:11:32,800
\nlook, the law is contradicting
\nitself. <\/p>\n
206
\n00:11:33,280 –> 00:11:36,280
\nRight, that must mean
\nsomething’s going on. <\/p>\n
207
\n00:11:37,000 –> 00:11:39,800
\nBut instead, it became an
\nopportunity to look for <\/p>\n
208
\n00:11:40,320 –> 00:11:43,840
\nexceptions.
\nSo consider this, this guy up <\/p>\n
209
\n00:11:43,840 –> 00:11:48,080
\nhere, Rabbi Shlomo Benitsak, he
\nis often referred to as Rashi. <\/p>\n
210
\n00:11:48,120 –> 00:11:50,160
\nAnybody here heard of Rashi?
\nI know. <\/p>\n
211
\n00:11:50,160 –> 00:11:51,200
\nI know You have, Martha.
\nYeah. <\/p>\n
212
\n00:11:51,240 –> 00:11:55,160
\nWe we talk about Rashi.
\nSo Rashi is the big deal, right?<\/p>\n
213
\n00:11:55,160 –> 00:11:58,320
\nIf you are, if you are Jewish,
\nyou you really pay attention to <\/p>\n
214
\n00:11:58,320 –> 00:12:00,600
\nwhat Rashi says.
\nHe’s a major Jewish commentator.<\/p>\n
215
\n00:12:00,760 –> 00:12:03,240
\nIn fact, his words are
\nconsidered so influential that <\/p>\n
216
\n00:12:03,240 –> 00:12:05,120
\nthey are appended to most
\nTalmuds. <\/p>\n
217
\n00:12:05,800 –> 00:12:07,240
\nThat gives you a sense of of
\nRashi. <\/p>\n
218
\n00:12:07,680 –> 00:12:09,840
\nSo here’s Rashi.
\nHere’s what he says about it. <\/p>\n
219
\n00:12:10,120 –> 00:12:12,200
\nHe says Exodus 3114.
\nThat’s the verse that we just <\/p>\n
220
\n00:12:12,200 –> 00:12:14,000
\nlooked at.
\nHe says everyone that profaneth <\/p>\n
221
\n00:12:14,000 –> 00:12:16,480
\nit, the Sabbath shall surely be
\nput to death, which apparently <\/p>\n
222
\n00:12:16,480 –> 00:12:18,440
\nis in contradiction with Numbers
\n28 verse 9. <\/p>\n
223
\n00:12:18,880 –> 00:12:19,760
\nRight.
\nSo he notices. <\/p>\n
224
\n00:12:20,600 –> 00:12:22,840
\nAnd on the Sabbath day you shall
\noffer two lambs a command <\/p>\n
225
\n00:12:22,840 –> 00:12:27,400
\nnecessitating actions which,
\nlook at this, if done for any <\/p>\n
226
\n00:12:27,400 –> 00:12:30,040
\nother purposes on the Sabbath,
\nwould involve a profanation of <\/p>\n
227
\n00:12:30,040 –> 00:12:31,480
\nthat day.
\nDo you see what he just did? <\/p>\n
228
\n00:12:31,960 –> 00:12:34,000
\nHe just said, but it’s an
\nexception. <\/p>\n
229
\n00:12:34,440 –> 00:12:36,440
\nRight, We know that God
\ncommanded this, God commanded <\/p>\n
230
\n00:12:36,440 –> 00:12:37,880
\nthis.
\nThere can’t be a contradiction. <\/p>\n
231
\n00:12:37,960 –> 00:12:39,840
\nSo therefore we’ll just say it’s
\nan exception. <\/p>\n
232
\n00:12:39,960 –> 00:12:42,320
\nNow that’s fine, right?
\nIt’s fine to take it as an <\/p>\n
233
\n00:12:42,320 –> 00:12:44,200
\nexception.
\nThe only thing is, is that when <\/p>\n
234
\n00:12:44,200 –> 00:12:47,320
\nyou open up the door to
\nexceptions, notice what happens.<\/p>\n
235
\n00:12:48,000 –> 00:12:49,600
\nThere were two straightforward
\ncommands, right? <\/p>\n
236
\n00:12:49,600 –> 00:12:53,200
\nLaw was easy at this point.
\nDon’t work on the Sabbath, offer<\/p>\n
237
\n00:12:53,200 –> 00:12:55,440
\nofferings on the Sabbath.
\nSo those are our two commands. <\/p>\n
238
\n00:12:55,760 –> 00:12:57,560
\nProblem is is that we have to
\ntry and figure out how they go <\/p>\n
239
\n00:12:57,560 –> 00:12:59,480
\ntogether and when we go the
\nexception route. <\/p>\n
240
\n00:12:59,560 –> 00:13:01,360
\nLook at what happens.
\nWe get. <\/p>\n
241
\n00:13:01,880 –> 00:13:04,120
\nDo not work on the Sabbath
\nunless you’re a priest and a <\/p>\n
242
\n00:13:04,120 –> 00:13:06,160
\npriest who’s supposed to offer
\nthe weekly offering, right? <\/p>\n
243
\n00:13:06,200 –> 00:13:08,160
\nIf you were just a priest, well,
\nyou couldn’t work on the <\/p>\n
244
\n00:13:08,160 –> 00:13:09,840
\nSabbath, you know, you couldn’t,
\nlike, go garden. <\/p>\n
245
\n00:13:10,040 –> 00:13:12,840
\nYou had to be the priest who is
\nthe one designated to offer the <\/p>\n
246
\n00:13:12,840 –> 00:13:16,840
\noffering.
\nOK #2 offer offerings on the <\/p>\n
247
\n00:13:16,840 –> 00:13:19,480
\nSabbath, but only if you’re a
\npriest and the priest who’s <\/p>\n
248
\n00:13:19,480 –> 00:13:20,800
\nsupposed to offer the weekly
\noffering, right? <\/p>\n
249
\n00:13:20,800 –> 00:13:23,960
\nIt suddenly gets way bigger.
\nNow, you might be thinking, OK, <\/p>\n
250
\n00:13:23,960 –> 00:13:25,080
\nbut that’s like, manageable,
\nright? <\/p>\n
251
\n00:13:25,080 –> 00:13:26,880
\nNo big deal.
\nYou just figure that out. <\/p>\n
252
\n00:13:27,040 –> 00:13:30,560
\nWell, it’s not manageable
\nbecause this is what the Talmud <\/p>\n
253
\n00:13:30,560 –> 00:13:31,560
\nis.
\nRight. <\/p>\n
254
\n00:13:31,560 –> 00:13:35,320
\nThe Talmud are it’s all these
\nconversations about how do you <\/p>\n
255
\n00:13:35,320 –> 00:13:39,800
\ntake the Torah and implement it
\nin this situation and in this <\/p>\n
256
\n00:13:39,800 –> 00:13:41,360
\nsituation.
\nSo let me ask you this. <\/p>\n
257
\n00:13:42,960 –> 00:13:45,720
\nWhat do you think?
\nDo you think the Talmud is <\/p>\n
258
\n00:13:45,720 –> 00:13:49,160
\nbigger or smaller than our 66
\nbook Bible? <\/p>\n
259
\n00:13:50,360 –> 00:13:51,640
\nAny thoughts?
\nYeah, Huger. <\/p>\n
260
\n00:13:51,640 –> 00:13:53,360
\nRight.
\nAnyone know how many volumes are<\/p>\n
261
\n00:13:53,360 –> 00:13:58,480
\nin the Talmud?
\n42? <\/p>\n
262
\n00:13:59,920 –> 00:14:03,760
\nIt takes up an entire bookshelf.
\nNot like like a whole bookcase. <\/p>\n
263
\n00:14:04,600 –> 00:14:09,320
\nIt’s 42 volumes to describe.
\nRemember our books, our Bibles <\/p>\n
264
\n00:14:09,360 –> 00:14:11,880
\nhave 66 books.
\nThey have 5. <\/p>\n
265
\n00:14:14,280 –> 00:14:16,440
\nThey have taken the commandments
\nof the first five books. <\/p>\n
266
\n00:14:16,680 –> 00:14:20,960
\nAnd the Talmud goes on to
\nexplain all of the commentary on<\/p>\n
267
\n00:14:20,960 –> 00:14:23,720
\nall of these, right?
\n42 volumes. <\/p>\n
268
\n00:14:24,040 –> 00:14:26,640
\nThis is what happens when we go
\nthe exception route, right? <\/p>\n
269
\n00:14:26,640 –> 00:14:28,480
\nAnd if you look at it, you know
\nright now that there’s something<\/p>\n
270
\n00:14:28,480 –> 00:14:31,640
\ncalled Daphiomi, which is it
\nreads, you read one page of the <\/p>\n
271
\n00:14:31,640 –> 00:14:34,240
\nTalmud every day, right?
\nSo I, so I do this. <\/p>\n
272
\n00:14:35,120 –> 00:14:37,440
\nMaybe I shouldn’t admit that
\nthat’s kind of kind of weird. <\/p>\n
273
\n00:14:37,600 –> 00:14:40,200
\nBut don’t worry.
\nI also do my daily readings in <\/p>\n
274
\n00:14:40,200 –> 00:14:43,920
\ncase you’re, you know, so I do a
\nlot more Bible than Talmud, but <\/p>\n
275
\n00:14:44,520 –> 00:14:47,800
\nDafyomian right now they’re
\nwalking through Geton. <\/p>\n
276
\n00:14:47,800 –> 00:14:51,000
\nIs this this section of the
\nTalmud and what it’s all about? <\/p>\n
277
\n00:14:51,200 –> 00:14:55,680
\nIt’s called Geton because a get
\nis the bill of divorcement that <\/p>\n
278
\n00:14:55,680 –> 00:14:57,760
\na husband was supposed to give
\nto his wife when they were going<\/p>\n
279
\n00:14:57,760 –> 00:14:59,000
\nto get divorced, right?
\nIt’s called a GET. <\/p>\n
280
\n00:14:59,560 –> 00:15:02,960
\nAnd the entire book, right, so
\none whole book of the Talmud is <\/p>\n
281
\n00:15:02,960 –> 00:15:07,080
\ndedicated to what is a get,
\nright? <\/p>\n
282
\n00:15:07,080 –> 00:15:09,440
\nLike it’s things like what kind
\nof paper is it supposed to be <\/p>\n
283
\n00:15:09,440 –> 00:15:10,840
\non?
\nWho can deliver it? <\/p>\n
284
\n00:15:11,040 –> 00:15:13,440
\nAnd, you know, if you send the
\nwrong person, like if it’s a <\/p>\n
285
\n00:15:13,440 –> 00:15:16,040
\nslave who’s only this old and
\nyou know, all these kind of <\/p>\n
286
\n00:15:16,040 –> 00:15:17,800
\nthings, well then it’s not
\nactually valid. <\/p>\n
287
\n00:15:17,960 –> 00:15:20,360
\nAnd so, you know, you could have
\nbeen living as a divorced person<\/p>\n
288
\n00:15:20,360 –> 00:15:22,440
\nfor years and years, but
\nactually you’re married, you <\/p>\n
289
\n00:15:22,440 –> 00:15:25,120
\nknow, like it’s, it’s all kinds
\nof stuff like that, right. <\/p>\n
290
\n00:15:25,120 –> 00:15:27,400
\nThis is what happens.
\nWhen we go the exception route, <\/p>\n
291
\n00:15:28,160 –> 00:15:31,920
\nwe start to create more rules
\nand more rules and more rules <\/p>\n
292
\n00:15:31,960 –> 00:15:36,960
\nuntil we have 42 volumes of
\nrules so. <\/p>\n
293
\n00:15:37,240 –> 00:15:39,680
\nHere’s the other piece.
\nNow, if I were to ask you, OK, <\/p>\n
294
\n00:15:39,680 –> 00:15:42,000
\nwell, if you take this as an
\nexception, well, what’s it <\/p>\n
295
\n00:15:42,000 –> 00:15:44,520
\nteaching, right?
\nWhat do you learn from this? <\/p>\n
296
\n00:15:44,560 –> 00:15:46,920
\nWell, here’s what you get.
\nHere are the big lessons. <\/p>\n
297
\n00:15:47,200 –> 00:15:50,520
\nPriests can break the Sabbath,
\nright? <\/p>\n
298
\n00:15:50,720 –> 00:15:53,560
\nBut only if they’re offering the
\nweekly offering. <\/p>\n
299
\n00:15:55,160 –> 00:15:57,560
\nThat’s our application, right?
\nIs that going to change your <\/p>\n
300
\n00:15:57,560 –> 00:16:00,160
\nlife?
\nNo, I mean, who cares? <\/p>\n
301
\n00:16:00,920 –> 00:16:07,560
\nWhat’s what’s that going to do?
\nOK, now I let me give you <\/p>\n
302
\n00:16:07,560 –> 00:16:11,320
\nanother example of how some of
\nthe the Talmudic sages or not <\/p>\n
303
\n00:16:11,320 –> 00:16:12,960
\nnot the Talmudic.
\nSages, this is, this is just <\/p>\n
304
\n00:16:12,960 –> 00:16:14,760
\nmedieval Jewish sages, how
\nthey’ve taken it. <\/p>\n
305
\n00:16:14,920 –> 00:16:18,320
\nSo this Shiskuni is a book
\nwritten by Rabbi Hezekiah Ben <\/p>\n
306
\n00:16:18,320 –> 00:16:21,200
\nBenoah in the in the 1200s.
\nThis is what he says about it. <\/p>\n
307
\n00:16:21,600 –> 00:16:23,720
\nHe says all the offerings are
\ndescribed as being offered with <\/p>\n
308
\n00:16:23,760 –> 00:16:26,280
\neither the word assa, something
\nbeing carried out, or with the <\/p>\n
309
\n00:16:26,280 –> 00:16:28,880
\nword hakharov, something being
\npresented. <\/p>\n
310
\n00:16:29,400 –> 00:16:31,320
\nSeeing that basically such
\nactivities as offering <\/p>\n
311
\n00:16:31,320 –> 00:16:34,480
\nsacrifices are forbidden on the
\nSabbath, the Torah avoids the <\/p>\n
312
\n00:16:34,480 –> 00:16:36,960
\nuse of these terms in connection
\nwith the communal offerings that<\/p>\n
313
\n00:16:36,960 –> 00:16:39,480
\nare mandatory on the Sabbath.
\nNonetheless, I know I read that <\/p>\n
314
\n00:16:39,480 –> 00:16:40,720
\nfast, so I’ll tell you what he’s
\nsaying. <\/p>\n
315
\n00:16:42,480 –> 00:16:43,880
\nHe mentions those two Hebrew
\nwords. <\/p>\n
316
\n00:16:43,880 –> 00:16:45,240
\nThose are both.
\nThose are verbs. <\/p>\n
317
\n00:16:46,280 –> 00:16:49,000
\nAnd what he’s saying is,
\nwhenever you offer an offering, <\/p>\n
318
\n00:16:49,000 –> 00:16:51,240
\nyou have to offer it, or you
\nhave to. <\/p>\n
319
\n00:16:51,240 –> 00:16:53,960
\nBurn it or make it or something
\nlike that. <\/p>\n
320
\n00:16:53,960 –> 00:16:57,560
\nAnd he says, amazingly, that
\nverse. <\/p>\n
321
\n00:16:57,640 –> 00:17:00,920
\nDoesn’t have a verb.
\nAnd he says, look, that was on <\/p>\n
322
\n00:17:00,920 –> 00:17:03,240
\npurpose.
\nGod doesn’t have a verb because <\/p>\n
323
\n00:17:03,320 –> 00:17:05,200
\nthat way you don’t violate the
\nSabbath because you’re not <\/p>\n
324
\n00:17:05,200 –> 00:17:10,000
\nworking right like so you’ll
\nactually see this in the Jewish <\/p>\n
325
\n00:17:10,000 –> 00:17:12,680
\npublication society version of
\nthis verse. <\/p>\n
326
\n00:17:12,760 –> 00:17:14,520
\nLook at this.
\nThere’s no verb on the Sabbath <\/p>\n
327
\n00:17:14,520 –> 00:17:20,079
\nday colon two yearling lambs
\nwithout blemish, 2\/10 of a <\/p>\n
328
\n00:17:20,079 –> 00:17:22,880
\nmeasure of choice, flour with
\noil mixed in as a meal offering <\/p>\n
329
\n00:17:22,880 –> 00:17:25,839
\nwith a proper libation.
\nIt doesn’t say offer because. <\/p>\n
330
\n00:17:26,319 –> 00:17:27,440
\nThat would be violating the
\nSabbath. <\/p>\n
331
\n00:17:28,720 –> 00:17:32,440
\nSo you can see again how this
\nbecomes just all about rules. <\/p>\n
332
\n00:17:35,080 –> 00:17:37,280
\nHere’s another one for you.
\nSo here’s our next exception. <\/p>\n
333
\n00:17:37,480 –> 00:17:39,880
\nAgain, these are things that
\nshould have caused people to <\/p>\n
334
\n00:17:39,880 –> 00:17:43,320
\nsay, wait, this doesn’t work.
\nBut instead, look at what <\/p>\n
335
\n00:17:43,320 –> 00:17:45,040
\nhappens.
\nThis is Leviticus 1919. <\/p>\n
336
\n00:17:45,040 –> 00:17:47,280
\nIt says keep my decrees.
\nDo not make different kinds of <\/p>\n
337
\n00:17:47,280 –> 00:17:48,960
\nanimals.
\nDo not plant your field with two<\/p>\n
338
\n00:17:48,960 –> 00:17:51,120
\nkinds of seed.
\nDo not wear clothing woven of <\/p>\n
339
\n00:17:51,120 –> 00:17:53,080
\ntwo kinds of material.
\nThat’s what we want to notice, <\/p>\n
340
\n00:17:53,560 –> 00:17:55,080
\nclothing woven of two kinds of
\nmaterial. <\/p>\n
341
\n00:17:55,360 –> 00:17:57,080
\nDeuteronomy 2211 gets a little
\nmore. <\/p>\n
342
\n00:17:57,080 –> 00:18:00,240
\nExplicit, it says.
\nDo not wear clothes of wool and <\/p>\n
343
\n00:18:00,240 –> 00:18:03,840
\nlinen woven together.
\nSo no wool and linen. <\/p>\n
344
\n00:18:04,560 –> 00:18:08,320
\nSo two kinds of material was not
\nallowed, specifically wool and <\/p>\n
345
\n00:18:08,320 –> 00:18:09,720
\nlinen.
\nNow that’s really interesting <\/p>\n
346
\n00:18:09,720 –> 00:18:14,080
\nbecause you might recall that in
\nExodus 28, God details the the <\/p>\n
347
\n00:18:14,080 –> 00:18:17,720
\nclothing of the high priest.
\nAnd notice what he says. <\/p>\n
348
\n00:18:18,160 –> 00:18:21,400
\nHe says make the ephod of gold
\nand a blue, purple and scarlet <\/p>\n
349
\n00:18:21,400 –> 00:18:23,880
\nyarn.
\nWell, guess what yarn’s made out<\/p>\n
350
\n00:18:23,880 –> 00:18:29,680
\nof wool.
\nRight, OK, and a finely twisted <\/p>\n
351
\n00:18:29,680 –> 00:18:32,400
\nlinen.
\nNow that’s interesting. <\/p>\n
352
\n00:18:32,720 –> 00:18:36,080
\nDeuteronomy 2211 says do not
\nwear clothes of wool and linen <\/p>\n
353
\n00:18:36,080 –> 00:18:38,960
\nwoven together.
\nSo you actually have a <\/p>\n
354
\n00:18:39,000 –> 00:18:42,680
\ncontradiction once again.
\nNow, in fact, the rabbis of the <\/p>\n
355
\n00:18:42,680 –> 00:18:45,720
\nTalmud notice this, right?
\nThey’re very bothered by this <\/p>\n
356
\n00:18:45,720 –> 00:18:50,480
\nfact because you’re not supposed
\nto have the contradictions so. <\/p>\n
357
\n00:18:50,480 –> 00:18:51,520
\nThey talk about it in the
\nTalmud. <\/p>\n
358
\n00:18:51,560 –> 00:18:54,200
\nHere’s what they say, everyone
\nis obligated in the mitzvah of <\/p>\n
359
\n00:18:54,200 –> 00:18:56,440
\nritual fringes.
\nSo our context here is the <\/p>\n
360
\n00:18:56,440 –> 00:18:58,000
\nfringes that they would have on
\ntheir garments. <\/p>\n
361
\n00:18:58,200 –> 00:19:00,800
\nSo that’s another another piece
\nwhere this kind of came in and <\/p>\n
362
\n00:19:00,800 –> 00:19:03,400
\nthey were trying to figure this
\nout how the fringes go with this<\/p>\n
363
\n00:19:03,400 –> 00:19:07,800
\nidea of not having multiple
\nkinds of, of cloth, they say, <\/p>\n
364
\n00:19:07,800 –> 00:19:09,640
\nincluding priests, Levites and
\nIsraelites. <\/p>\n
365
\n00:19:09,920 –> 00:19:12,880
\nThe Gomorrah asks, isn’t that
\nobvious as if priests, Levites <\/p>\n
366
\n00:19:13,160 –> 00:19:15,640
\nand Israelites were exempt from
\nthe mitzvah, who then is to be <\/p>\n
367
\n00:19:15,640 –> 00:19:17,040
\nobligated?
\nMitzvah means commandment. <\/p>\n
368
\n00:19:18,240 –> 00:19:20,800
\nWho then, is to be obligated?
\nThe Gemara answers It was <\/p>\n
369
\n00:19:20,800 –> 00:19:22,920
\nnecessary for the bright of the
\nmention that priests are <\/p>\n
370
\n00:19:22,920 –> 00:19:25,000
\nobligated to fulfill the
\nmitzvah, as it may enter your <\/p>\n
371
\n00:19:25,000 –> 00:19:28,040
\nmind to say as follows.
\nSince it is written, you shall <\/p>\n
372
\n00:19:28,040 –> 00:19:30,440
\nnot wear diverse kinds, wool and
\nlinen together. <\/p>\n
373
\n00:19:30,680 –> 00:19:33,160
\nYou shall prepare for yourself
\ntwisted cords upon the four <\/p>\n
374
\n00:19:33,160 –> 00:19:36,680
\ncorners of your covering.
\nOnly one who is not permitted to<\/p>\n
375
\n00:19:36,680 –> 00:19:40,480
\nwear diverse kinds is obligated
\nin the mitzvah of ritual <\/p>\n
376
\n00:19:40,480 –> 00:19:44,080
\nfringes.
\nOK, I know that’s a lot of stuff<\/p>\n
377
\n00:19:44,080 –> 00:19:46,520
\nlike to try and put together.
\nIn other words, what they’re <\/p>\n
378
\n00:19:46,520 –> 00:19:49,120
\nsaying is this is an exception,
\nright? <\/p>\n
379
\n00:19:49,600 –> 00:19:52,160
\nThey say you have, you can’t
\nhave these two different kinds <\/p>\n
380
\n00:19:52,160 –> 00:19:55,840
\nof materials, but you are
\nallowed to if you’re allowed to,<\/p>\n
381
\n00:19:56,360 –> 00:20:00,080
\nbasically.
\nThey then go on with regard to <\/p>\n
382
\n00:20:00,080 –> 00:20:02,800
\nthese priests, since diverse
\nkinds are permitted for them <\/p>\n
383
\n00:20:02,800 –> 00:20:04,680
\nwhen they perform the temple
\nservice, right. <\/p>\n
384
\n00:20:04,680 –> 00:20:06,200
\nThat’s the garment that we were
\ntalking about. <\/p>\n
385
\n00:20:06,400 –> 00:20:09,680
\nIt says as the belt of the
\npriestly vestments contains <\/p>\n
386
\n00:20:09,680 –> 00:20:11,360
\ndiverse kinds.
\nThat’s what we were looking at. <\/p>\n
387
\n00:20:12,200 –> 00:20:15,240
\nThey should not be obligated in
\nthe mitzvah of ritual fringes. <\/p>\n
388
\n00:20:16,320 –> 00:20:19,160
\nTherefore, the burrita teaches
\nus that although the prohibition<\/p>\n
389
\n00:20:19,160 –> 00:20:21,320
\nof diverse kinds is permitted
\nfor them at the time when they <\/p>\n
390
\n00:20:21,320 –> 00:20:23,880
\nperform the temple service, so
\nthey can wear diverse kinds when<\/p>\n
391
\n00:20:23,880 –> 00:20:26,600
\nthey’re performed in temple
\nservice, when it is not the time<\/p>\n
392
\n00:20:26,600 –> 00:20:28,320
\nof the temple service, it is not
\npermitted. <\/p>\n
393
\n00:20:28,440 –> 00:20:30,280
\nAnd therefore priests are
\nobligated in the mitzvah of <\/p>\n
394
\n00:20:30,280 –> 00:20:32,960
\nritual fringes.
\nOK, I know you look at that and <\/p>\n
395
\n00:20:32,960 –> 00:20:36,920
\nyou’re like, whoa, OK, I’ll
\nsummarize it for you. 3 original<\/p>\n
396
\n00:20:36,920 –> 00:20:38,800
\ncommands, right?
\nPriests wear clothes of multiple<\/p>\n
397
\n00:20:38,800 –> 00:20:42,560
\nmaterials #2 don’t mix
\nmaterials. 3 Israelites wear <\/p>\n
398
\n00:20:42,560 –> 00:20:44,720
\nfringes.
\nThose turn into this. <\/p>\n
399
\n00:20:45,440 –> 00:20:47,640
\nPriests wear clothes in multiple
\nmaterials, but only if they’re <\/p>\n
400
\n00:20:47,640 –> 00:20:50,480
\nworking in the temple.
\nDon’t mix materials unless <\/p>\n
401
\n00:20:50,480 –> 00:20:52,960
\nyou’re a priest working in the
\ntemple, and the mixture can only<\/p>\n
402
\n00:20:52,960 –> 00:20:57,200
\nhappen on your belt #3
\nIsraelites have to wear fringes <\/p>\n
403
\n00:20:57,440 –> 00:20:59,400
\nunless you’re a priest and
\nyou’re working in the temple, <\/p>\n
404
\n00:21:00,120 –> 00:21:01,080
\nRight?
\nBut if you’re a priest and <\/p>\n
405
\n00:21:01,080 –> 00:21:03,480
\nyou’re not working in the
\ntemple, then you can’t wear <\/p>\n
406
\n00:21:03,480 –> 00:21:07,080
\nfringes like or then you do wear
\nanyway. <\/p>\n
407
\n00:21:07,120 –> 00:21:10,240
\nWhoa, it’s, it’s like, it’s a
\nlot of things to try, but this <\/p>\n
408
\n00:21:10,240 –> 00:21:12,520
\nis what happens when we start to
\nmake rules, right? <\/p>\n
409
\n00:21:12,680 –> 00:21:14,920
\nThe rules start to.
\nContradict and and you know. <\/p>\n
410
\n00:21:14,920 –> 00:21:17,920
\nWe’re like, what do we do?
\nBut that’s the whole point, <\/p>\n
411
\n00:21:18,120 –> 00:21:19,480
\nright?
\nThat’s what God wanted us to <\/p>\n
412
\n00:21:19,480 –> 00:21:22,040
\nsee, that this doesn’t work.
\nOK. <\/p>\n
413
\n00:21:22,200 –> 00:21:23,640
\nAnd by the way, then what do you
\nlearn? <\/p>\n
414
\n00:21:24,600 –> 00:21:27,400
\nHere’s your big lessons.
\nDon’t mix fabrics unless God <\/p>\n
415
\n00:21:27,400 –> 00:21:33,840
\nsays to and wear fringes, right?
\nLike those are not helpful <\/p>\n
416
\n00:21:33,840 –> 00:21:35,560
\nlessons.
\nLike what are you going to do? <\/p>\n
417
\n00:21:35,560 –> 00:21:37,880
\nGo home and be like, well, I
\nguess this was the lesson I <\/p>\n
418
\n00:21:37,880 –> 00:21:41,280
\nbetter put fringes on my suit.
\nLike that’s that’s not the <\/p>\n
419
\n00:21:41,280 –> 00:21:43,280
\npoint.
\nBut that becomes the point when <\/p>\n
420
\n00:21:43,280 –> 00:21:44,560
\nwe start going the exception
\nroute. <\/p>\n
421
\n00:21:45,200 –> 00:21:46,480
\nI will.
\nI want to tell you a little <\/p>\n
422
\n00:21:46,480 –> 00:21:50,280
\nstory here.
\nSomehow, and I don’t know how I <\/p>\n
423
\n00:21:50,280 –> 00:21:53,920
\ngot, I got on the mailing list
\nof a local Habad. <\/p>\n
424
\n00:21:53,920 –> 00:21:57,440
\nI don’t know if you’re familiar
\nwith Habad’s, but it’s a, it’s <\/p>\n
425
\n00:21:57,440 –> 00:22:02,360
\na, a subsection of ultra
\nOrthodox Judaism. <\/p>\n
426
\n00:22:03,680 –> 00:22:06,440
\nSo in fact, what they’re known
\nfor is they’re known for <\/p>\n
427
\n00:22:06,440 –> 00:22:09,600
\npreaching to other Jews, right?
\nSo the, they’ll often drive <\/p>\n
428
\n00:22:09,600 –> 00:22:11,840
\naround in vans.
\nThey do this a lot in Brooklyn. <\/p>\n
429
\n00:22:12,760 –> 00:22:14,960
\nAnd then I don’t know if they do
\nit in Jerusalem too, but I would<\/p>\n
430
\n00:22:14,960 –> 00:22:17,320
\nassume they do they, they’ll
\njump out of the van when they <\/p>\n
431
\n00:22:17,320 –> 00:22:18,720
\nsee somebody who’s Jewish,
\nright? <\/p>\n
432
\n00:22:18,960 –> 00:22:21,440
\nAnd they’ll say, you know, are
\nyou wearing your fringes today? <\/p>\n
433
\n00:22:21,560 –> 00:22:24,200
\nAnd like, if they say no, then
\nthey’ll say, do you want one, <\/p>\n
434
\n00:22:24,440 –> 00:22:26,040
\nright?
\nOr like, you know, do you have <\/p>\n
435
\n00:22:26,040 –> 00:22:28,080
\nyour Shabbat candles like that
\nsort of thing? <\/p>\n
436
\n00:22:28,240 –> 00:22:31,480
\nAnd they’ll, they’ll go through
\nand you know, like try and get <\/p>\n
437
\n00:22:31,480 –> 00:22:33,440
\npeople to follow these things.
\nSomehow I ended up on their <\/p>\n
438
\n00:22:33,440 –> 00:22:36,720
\nmailing list and I got a, a
\nMailer that goes along with kind<\/p>\n
439
\n00:22:36,720 –> 00:22:39,040
\nof their ideology of trying to
\nget Jews to come towards <\/p>\n
440
\n00:22:39,040 –> 00:22:40,680
\nOrthodox, ultra Orthodox
\nJudaism. <\/p>\n
441
\n00:22:41,640 –> 00:22:43,760
\nAnd it said, come and learn
\nabout your roots. <\/p>\n
442
\n00:22:44,440 –> 00:22:46,960
\nJudaism one O 1.
\nAnd I was like, oh, that sounds <\/p>\n
443
\n00:22:46,960 –> 00:22:48,800
\ninteresting.
\nSure, we’ll go. <\/p>\n
444
\n00:22:48,800 –> 00:22:52,880
\nSo Ruth and I went to Judaism
\none O 1 sat there as Rabbi <\/p>\n
445
\n00:22:52,880 –> 00:22:56,280
\nShlomo talked to us about the
\n613 mitzvot. <\/p>\n
446
\n00:22:56,840 –> 00:22:59,280
\nMitzvot means commandments.
\nAnd he was talking about there’s<\/p>\n
447
\n00:22:59,280 –> 00:23:02,040
\n613 commandments.
\nWe follow all of these. <\/p>\n
448
\n00:23:02,240 –> 00:23:04,440
\nIt’s important.
\nAnd so I raised my hand and I <\/p>\n
449
\n00:23:04,440 –> 00:23:07,560
\nsaid, can you please explain to
\nme why we follow them? <\/p>\n
450
\n00:23:08,560 –> 00:23:10,880
\nYou know, why?
\nWhy is it important for us to <\/p>\n
451
\n00:23:10,880 –> 00:23:14,000
\nfollow these commandments?
\nAnd he said, OK. <\/p>\n
452
\n00:23:16,080 –> 00:23:18,000
\nHave you ever watched the movie
\nKarate Kid? <\/p>\n
453
\n00:23:18,960 –> 00:23:23,080
\nAnd I said what?
\nAnd he said, have you ever <\/p>\n
454
\n00:23:23,080 –> 00:23:26,120
\nwatched the movie Karate Kid?
\nAnd I said, I don’t know, maybe <\/p>\n
455
\n00:23:26,120 –> 00:23:27,880
\nlike when I was little.
\nAnd he said, well. <\/p>\n
456
\n00:23:28,440 –> 00:23:32,320
\nIt’s all about a young man who
\nwants to learn karate. <\/p>\n
457
\n00:23:32,760 –> 00:23:35,600
\nSo he goes to his teacher and he
\nsays, teach me karate. <\/p>\n
458
\n00:23:35,600 –> 00:23:37,320
\nAnd the teacher says, OK, I’ll,
\nI’ll teach you. <\/p>\n
459
\n00:23:37,560 –> 00:23:39,720
\nHere’s what you do.
\nGrab a rake or something like <\/p>\n
460
\n00:23:39,720 –> 00:23:40,840
\nthat.
\nAnd he grabs a rake and he <\/p>\n
461
\n00:23:40,840 –> 00:23:42,440
\nstarts doing this manual labor,
\nright? <\/p>\n
462
\n00:23:42,440 –> 00:23:45,000
\nHe’s doing it for a long time.
\nAnd he finally gets frustrated <\/p>\n
463
\n00:23:45,000 –> 00:23:46,560
\nand he says, why am I doing this
\nright? <\/p>\n
464
\n00:23:46,560 –> 00:23:49,240
\nI asked you to learn karate.
\nWhy are you having me rake? <\/p>\n
465
\n00:23:50,160 –> 00:23:55,600
\nSo the teacher says you do not
\nunderstand now. <\/p>\n
466
\n00:23:56,880 –> 00:24:00,240
\nWhy I’m having you do this, but
\nsomeday you will. <\/p>\n
467
\n00:24:00,560 –> 00:24:03,520
\nAnd he said that’s exactly how
\nit is with a 613 minutes vote. <\/p>\n
468
\n00:24:03,520 –> 00:24:07,600
\nWe don’t know why we do them,
\nbut someday we will understand. <\/p>\n
469
\n00:24:08,560 –> 00:24:12,200
\nAnd that’s what happens, right
\nwhen we go the exception route. <\/p>\n
470
\n00:24:12,400 –> 00:24:15,120
\nAnd we do this too.
\nI think a lot of times we come <\/p>\n
471
\n00:24:15,120 –> 00:24:17,320
\nto the law and we look at the
\nlaw and we don’t ask what was <\/p>\n
472
\n00:24:17,320 –> 00:24:19,520
\nthe principle.
\nWe end up just saying, well this<\/p>\n
473
\n00:24:19,520 –> 00:24:23,760
\nis what God commanded or
\nsomething like that and we <\/p>\n
474
\n00:24:23,760 –> 00:24:25,040
\nmissed the point.
\nRight. <\/p>\n
475
\n00:24:25,040 –> 00:24:27,840
\nThe the point was not where
\nfringes, because someday you’ll <\/p>\n
476
\n00:24:27,840 –> 00:24:31,720
\nunderstand why, right?
\nAnd yet this, this is very <\/p>\n
477
\n00:24:31,720 –> 00:24:34,960
\nclearly where the exception
\nroute goes. <\/p>\n
478
\n00:24:35,720 –> 00:24:38,160
\nThis is from Rabbi Jill Jacobs,
\nshe says to the rabbis of the <\/p>\n
479
\n00:24:38,160 –> 00:24:40,400
\nTalmud and later generations.
\nShatnes. <\/p>\n
480
\n00:24:40,560 –> 00:24:43,440
\nThat’s the idea that you don’t
\ncombine two kinds of cloth. <\/p>\n
481
\n00:24:43,960 –> 00:24:49,000
\nShatnes was the paradigm of a
\nhoax, which is a law without any<\/p>\n
482
\n00:24:49,000 –> 00:24:52,280
\nlogical explanation.
\nAnd that’s. <\/p>\n
483
\n00:24:52,280 –> 00:24:55,000
\nWhere we get right you, you get
\nto this and you just think, <\/p>\n
484
\n00:24:55,720 –> 00:24:58,200
\nwell, I have no idea.
\nI guess I’m just supposed to <\/p>\n
485
\n00:24:58,200 –> 00:25:02,320
\nwear fringes and that’s the end.
\nHere’s another one. <\/p>\n
486
\n00:25:02,320 –> 00:25:03,400
\nSleeping with your brother’s
\nwife. <\/p>\n
487
\n00:25:03,400 –> 00:25:04,720
\nI know that probably sounds kind
\nof bad. <\/p>\n
488
\n00:25:05,400 –> 00:25:09,960
\nThat sounds really bad actually.
\nBut, but let me just let me, let<\/p>\n
489
\n00:25:09,960 –> 00:25:12,080
\nme show you what I mean here.
\nAnd again, this is one that the <\/p>\n
490
\n00:25:12,080 –> 00:25:15,760
\nrabbi’s debate over Leviticus
\n1816 says do not have sexual <\/p>\n
491
\n00:25:15,760 –> 00:25:17,600
\nrelations with your brother’s
\nwife that would dishonor your <\/p>\n
492
\n00:25:17,600 –> 00:25:19,000
\nbrother.
\nThat’s very straightforward, <\/p>\n
493
\n00:25:19,000 –> 00:25:20,840
\nright?
\nHowever, it becomes less <\/p>\n
494
\n00:25:20,840 –> 00:25:23,240
\nstraightforward when you read
\nDeuteronomy 25. <\/p>\n
495
\n00:25:23,240 –> 00:25:24,920
\nFive.
\nIf brothers are living together <\/p>\n
496
\n00:25:24,920 –> 00:25:27,560
\nand one of them dies without a
\nson, his widow must not marry <\/p>\n
497
\n00:25:27,560 –> 00:25:29,800
\noutside the family.
\nHer husband’s brother shall take<\/p>\n
498
\n00:25:29,800 –> 00:25:32,440
\nher and marry her and fulfill
\nthe duty of a brother-in-law to <\/p>\n
499
\n00:25:32,440 –> 00:25:36,360
\nher.
\nSo you have again, two laws that<\/p>\n
500
\n00:25:36,360 –> 00:25:38,080
\ncontradict one another.
\nNow, you might be looking at <\/p>\n
501
\n00:25:38,080 –> 00:25:39,600
\nthat and saying they don’t
\ncontradict, right? <\/p>\n
502
\n00:25:39,600 –> 00:25:41,680
\nThis is a different situation.
\nYou know what kind of thinking <\/p>\n
503
\n00:25:41,680 –> 00:25:43,920
\nthat is?
\nThat’s thinking of exceptions, <\/p>\n
504
\n00:25:44,080 –> 00:25:46,800
\nright?
\nThis you got to think about the <\/p>\n
505
\n00:25:46,800 –> 00:25:50,360
\nlaws, right?
\nLaws are straightforward and so <\/p>\n
506
\n00:25:50,360 –> 00:25:52,400
\nyou take them at face value,
\nright? <\/p>\n
507
\n00:25:52,520 –> 00:25:57,600
\nThat’s how that’s how it goes.
\nSo these two contradict one <\/p>\n
508
\n00:25:57,600 –> 00:25:58,720
\nanother.
\nAnd this is what the rabbi’s <\/p>\n
509
\n00:25:58,720 –> 00:26:01,480
\nnoticed.
\nThis is Rabbi Moses Ben Nachman.<\/p>\n
510
\n00:26:01,480 –> 00:26:04,280
\nThis this guy’s got my favorite
\nname, but he’s the Rambon. <\/p>\n
511
\n00:26:05,160 –> 00:26:08,160
\nOr sometimes you’ll hear him
\ncalled Nachmanides. <\/p>\n
512
\n00:26:08,480 –> 00:26:10,000
\nBut Rambon, I I like that one
\nbetter. <\/p>\n
513
\n00:26:10,000 –> 00:26:12,000
\nHe.
\nI think he was Rashi’s grandson.<\/p>\n
514
\n00:26:12,240 –> 00:26:13,000
\nI’m not.
\nDo you know? <\/p>\n
515
\n00:26:13,880 –> 00:26:15,840
\nYou don’t know?
\nOK, I’m not sure either, but I I<\/p>\n
516
\n00:26:15,840 –> 00:26:18,880
\nthink he might have been anyway.
\nThis is, this is what he writes.<\/p>\n
517
\n00:26:18,960 –> 00:26:21,720
\nSo consider this.
\nThere was no need anymore to <\/p>\n
518
\n00:26:21,720 –> 00:26:25,520
\nmention it as an exception, just
\nas Scripture has not specified <\/p>\n
519
\n00:26:25,520 –> 00:26:28,240
\nthe exception to the rule about
\nthe Sabbath when stating <\/p>\n
520
\n00:26:28,240 –> 00:26:30,720
\neveryone that profaneth it shall
\nbe put to death except for the <\/p>\n
521
\n00:26:30,720 –> 00:26:33,400
\nservice of the offerings, or in
\nthe case of Thou shalt not <\/p>\n
522
\n00:26:33,400 –> 00:26:34,920
\nuncover the nakedness of thy
\nbrother’s wife. <\/p>\n
523
\n00:26:35,080 –> 00:26:37,000
\nExcept for a brother’s childless
\nwife, he says. <\/p>\n
524
\n00:26:37,000 –> 00:26:39,160
\nIt’s so obvious that you don’t
\nneed to say that it’s an <\/p>\n
525
\n00:26:39,160 –> 00:26:43,480
\nexception, because otherwise, I
\nmean, how does it work <\/p>\n
526
\n00:26:43,720 –> 00:26:45,120
\notherwise?
\nBut the point is, is that it <\/p>\n
527
\n00:26:45,120 –> 00:26:47,800
\ndoesn’t work.
\nThat was the whole idea. <\/p>\n
528
\n00:26:50,560 –> 00:26:53,280
\nThis is again from Chis Cuny.
\nIt says the Taurus strictly <\/p>\n
529
\n00:26:53,280 –> 00:26:56,120
\nforbade marrying the wife of a
\nbrother, but made an exception. <\/p>\n
530
\n00:26:56,120 –> 00:26:58,920
\nAgain, exception if said brother
\nhad died without children and <\/p>\n
531
\n00:26:58,920 –> 00:27:01,000
\nencouraged a surviving brother
\nto marry the widow who had been <\/p>\n
532
\n00:27:01,000 –> 00:27:03,120
\nhis brother’s wife in order to
\nprovide him with issue. <\/p>\n
533
\n00:27:03,920 –> 00:27:06,320
\nSo you get 2 original commands.
\nDon’t sleep with your relatives.<\/p>\n
534
\n00:27:06,480 –> 00:27:08,440
\nMarry your brother’s wife if he
\ndies and have children with her <\/p>\n
535
\n00:27:08,560 –> 00:27:11,240
\nwhich become do not sleep with
\nyour relatives except your <\/p>\n
536
\n00:27:11,240 –> 00:27:13,400
\nsister-in-law when your brother
\nhas died and they have no <\/p>\n
537
\n00:27:13,400 –> 00:27:16,040
\nchildren.
\nSo what do you learn from that, <\/p>\n
538
\n00:27:16,280 –> 00:27:17,720
\nright?
\nLike, it gets really weird. <\/p>\n
539
\n00:27:17,920 –> 00:27:20,120
\nDon’t sleep with your sleep with
\nyour sister-in-law unless God <\/p>\n
540
\n00:27:20,120 –> 00:27:21,560
\nsays to.
\nLike, is that what you’re <\/p>\n
541
\n00:27:21,560 –> 00:27:23,920
\nsupposed to learn?
\nLike that’s really strange. <\/p>\n
542
\n00:27:25,200 –> 00:27:27,480
\nThat’s not a good lesson, you
\nknow, to take from things. <\/p>\n
543
\n00:27:27,600 –> 00:27:29,880
\nBut that’s where law thinking
\ngoes. <\/p>\n
544
\n00:27:32,880 –> 00:27:34,640
\nThis kind of thing happens all
\nover the place, right? <\/p>\n
545
\n00:27:34,640 –> 00:27:36,120
\nI gave you just a handful of
\nexamples. <\/p>\n
546
\n00:27:36,240 –> 00:27:37,760
\nBut what about circumcision on
\nthe eighth day? <\/p>\n
547
\n00:27:37,960 –> 00:27:39,040
\nRight?
\nThe Lord Jesus brings that up. <\/p>\n
548
\n00:27:40,040 –> 00:27:42,480
\nWhat are you supposed to do?
\nHow about rescuing an animal on <\/p>\n
549
\n00:27:42,480 –> 00:27:44,120
\nthe Sabbath?
\nHow about saving a life on the <\/p>\n
550
\n00:27:44,120 –> 00:27:46,320
\nSabbath?
\nThese are all major Talmudic <\/p>\n
551
\n00:27:46,320 –> 00:27:49,160
\ndebates, right?
\nIn fact, in the 1st century, the<\/p>\n
552
\n00:27:49,160 –> 00:27:52,840
\nessence, the Pharisees and Jesus
\nall had a different stance on <\/p>\n
553
\n00:27:52,840 –> 00:27:55,960
\nthis, about how you could save
\nlife on a Sabbath. <\/p>\n
554
\n00:27:56,600 –> 00:27:59,400
\nLike there were all these
\nvarious gradations of what was <\/p>\n
555
\n00:27:59,400 –> 00:28:03,320
\nallowed and what wasn’t.
\nSo you can harmonize 2 <\/p>\n
556
\n00:28:03,320 –> 00:28:06,320
\ncontradicting laws by talking
\nabout exceptions, right? <\/p>\n
557
\n00:28:06,520 –> 00:28:09,440
\nBut when you start to try and
\nharmonize the entire Torah by <\/p>\n
558
\n00:28:09,440 –> 00:28:12,440
\ncreating exceptions, that’s
\nwhere you end up with 42 volumes<\/p>\n
559
\n00:28:12,440 –> 00:28:17,760
\nof Talmud.
\nThe problem though, I think, is <\/p>\n
560
\n00:28:17,760 –> 00:28:22,320
\nthat God wants us to realize
\nthat we can’t actually harmonize<\/p>\n
561
\n00:28:22,320 –> 00:28:26,000
\nthings with exceptions. 42
\nvolumes is not harmonizing. <\/p>\n
562
\n00:28:27,120 –> 00:28:33,880
\nThat’s just creating more laws.
\nSo what he did is I think he <\/p>\n
563
\n00:28:33,880 –> 00:28:37,560
\ncreated situations where you
\ncouldn’t have exceptions. <\/p>\n
564
\n00:28:38,680 –> 00:28:42,560
\nTake a look at this.
\nThis is our people as <\/p>\n
565
\n00:28:42,560 –> 00:28:45,040
\nexceptions.
\nLook at Deuteronomy 23 verse <\/p>\n
566
\n00:28:45,040 –> 00:28:47,000
\none.
\nNo one who has been emasculated <\/p>\n
567
\n00:28:47,000 –> 00:28:49,160
\nby crushing or cutting may enter
\nthe assembly of the Lord. <\/p>\n
568
\n00:28:49,480 –> 00:28:52,160
\nNow that clearly excludes some
\npeople. <\/p>\n
569
\n00:28:53,120 –> 00:28:55,040
\nIt’s got to exclude Daniel and
\nhis three friends, right? <\/p>\n
570
\n00:28:55,040 –> 00:28:56,440
\nThey were made eunuchs in
\nBabylon. <\/p>\n
571
\n00:28:57,840 –> 00:28:59,720
\nNow you could.
\nSay, Oh well, they were <\/p>\n
572
\n00:28:59,720 –> 00:29:01,960
\nexceptions.
\nYou know what the problem with <\/p>\n
573
\n00:29:01,960 –> 00:29:06,080
\nthat is?
\nGuess how many people were <\/p>\n
574
\n00:29:06,080 –> 00:29:07,760
\neunuchs that were part of the
\ncongregation of the Lord? <\/p>\n
575
\n00:29:08,920 –> 00:29:10,400
\nThere are four people in all the
\nscripture. <\/p>\n
576
\n00:29:12,080 –> 00:29:15,080
\nNow, you can’t say that the only
\nfour people that this applies to<\/p>\n
577
\n00:29:15,080 –> 00:29:16,720
\nin the Bible are the four
\nexceptions. <\/p>\n
578
\n00:29:17,520 –> 00:29:21,120
\nThat doesn’t work, right?
\nThat that’s that like doesn’t <\/p>\n
579
\n00:29:21,120 –> 00:29:22,840
\nwork with the definition of an
\nexception. <\/p>\n
580
\n00:29:23,000 –> 00:29:24,280
\nAn exception cannot be the
\nwhole. <\/p>\n
581
\n00:29:25,600 –> 00:29:30,600
\nSo God creates scenarios in
\nwhich you either have to go the <\/p>\n
582
\n00:29:30,600 –> 00:29:33,160
\nexception route or you have to
\nsay this doesn’t work. <\/p>\n
583
\n00:29:34,880 –> 00:29:36,680
\nAnd when you go the exception
\nroute, guess what? <\/p>\n
584
\n00:29:37,040 –> 00:29:40,640
\nThat doesn’t work either.
\nSo this is what I think he’s <\/p>\n
585
\n00:29:40,640 –> 00:29:42,640
\ndoing.
\nYou see this very strongly in <\/p>\n
586
\n00:29:42,640 –> 00:29:46,840
\nDeuteronomy 23 verse two.
\nIf you go on, no one born of a <\/p>\n
587
\n00:29:46,840 –> 00:29:49,280
\nforbidden marriage, nor any of
\ntheir descendants may enter the <\/p>\n
588
\n00:29:49,280 –> 00:29:51,240
\nassembly of the Lord, not even
\nin the 10th generation. <\/p>\n
589
\n00:29:51,560 –> 00:29:54,080
\nNew King James says one of
\nillegitimate birth. <\/p>\n
590
\n00:29:55,000 –> 00:29:57,720
\nThere’s a little bit of a
\ndiscussion here on what exactly <\/p>\n
591
\n00:29:57,720 –> 00:29:59,120
\nthis word means.
\nIt’s mom’s heir. <\/p>\n
592
\n00:29:59,200 –> 00:30:01,520
\nIt’s only used twice.
\nAnd when the words not used very<\/p>\n
593
\n00:30:01,520 –> 00:30:03,400
\noften in the Bible, it makes it
\nkind of hard to figure it out. <\/p>\n
594
\n00:30:04,520 –> 00:30:06,640
\nSo again, the rabbis of the
\nTalmud kind of debated on this. <\/p>\n
595
\n00:30:07,280 –> 00:30:11,840
\nWhat they often came to was this
\nword mamser meant anybody who <\/p>\n
596
\n00:30:11,840 –> 00:30:15,960
\nwas born out of a relation that
\nwould have resulted in karat, <\/p>\n
597
\n00:30:16,080 –> 00:30:19,480
\nwhich was cutting off, right?
\nSo do you notice that like under<\/p>\n
598
\n00:30:19,480 –> 00:30:22,760
\nthe law where it says he who
\ndoes this will be cut off from <\/p>\n
599
\n00:30:22,760 –> 00:30:24,640
\nthe congregation of his people,
\nright? <\/p>\n
600
\n00:30:24,640 –> 00:30:27,760
\nSo anything like adultery,
\nanything like fornication, any <\/p>\n
601
\n00:30:27,760 –> 00:30:30,600
\nof those things, those would all
\nbe considered something <\/p>\n
602
\n00:30:30,600 –> 00:30:33,600
\npunishable by karat and a mamser
\nor a person that would be. <\/p>\n
603
\n00:30:33,600 –> 00:30:36,960
\nExcluded because of illegitimate
\nbirth would be. <\/p>\n
604
\n00:30:38,600 –> 00:30:40,760
\nOne of those people that comes
\nfrom one of those unions. <\/p>\n
605
\n00:30:41,360 –> 00:30:44,440
\nOK, so let me ask you this.
\nWho would that apply to <\/p>\n
606
\n00:30:44,600 –> 00:30:45,880
\nscripturally?
\nAny thoughts? <\/p>\n
607
\n00:30:46,960 –> 00:30:48,240
\nJeptha.
\nYes. <\/p>\n
608
\n00:30:49,360 –> 00:30:51,480
\nSo this commandment would
\nexclude Jeptha from the <\/p>\n
609
\n00:30:51,480 –> 00:30:54,120
\ncongregation.
\nAnyone else? <\/p>\n
610
\n00:31:00,170 –> 00:31:02,410
\nSo that’s an interesting one.
\nA lot of people would have <\/p>\n
611
\n00:31:02,410 –> 00:31:04,010
\nthought it should exclude Jesus,
\nright? <\/p>\n
612
\n00:31:07,890 –> 00:31:10,170
\nIt also would have perhaps
\nexcluded Solomon. <\/p>\n
613
\n00:31:11,800 –> 00:31:13,800
\nNow, I want to suggest to you, I
\nthink there’s somebody else that<\/p>\n
614
\n00:31:13,800 –> 00:31:16,360
\nwould have excluded, and this
\nperson’s a kind of a big deal. <\/p>\n
615
\n00:31:18,320 –> 00:31:22,080
\nTake a look again at Psalm 51.
\nPsalm 51. <\/p>\n
616
\n00:31:22,480 –> 00:31:25,400
\nWe often read this verse as
\nthough this verse is <\/p>\n
617
\n00:31:25,400 –> 00:31:31,240
\nspecifically about human nature,
\nand maybe it is. <\/p>\n
618
\n00:31:31,880 –> 00:31:34,760
\nYou know, you can, you can take
\nit that way, that it’s saying <\/p>\n
619
\n00:31:35,000 –> 00:31:37,480
\nthat, you know, our flesh is
\nsinful. <\/p>\n
620
\n00:31:38,440 –> 00:31:40,200
\nThat’s all right if you want to
\ngo in that route. <\/p>\n
621
\n00:31:41,440 –> 00:31:45,080
\nHowever, I would suggest that
\ncontextually that doesn’t make <\/p>\n
622
\n00:31:45,080 –> 00:31:47,360
\nsense.
\nHere’s why. <\/p>\n
623
\n00:31:48,720 –> 00:31:51,560
\nPsalm 51, verse five and the NIV
\nreads surely I was sinful at <\/p>\n
624
\n00:31:51,560 –> 00:31:53,800
\nbirth, sinful from the time my
\nmother conceived me. <\/p>\n
625
\n00:31:54,080 –> 00:31:56,600
\nIn the ESV, which is a little
\ncloser to what the Hebrew reads,<\/p>\n
626
\n00:31:56,760 –> 00:32:00,120
\nit says, behold, I was brought
\nforth in iniquity and in sin. <\/p>\n
627
\n00:32:00,120 –> 00:32:03,480
\nDid my mother conceive me?
\nNow the question becomes, David <\/p>\n
628
\n00:32:03,480 –> 00:32:05,600
\nis writing about his adultery
\nwith Bathsheba. <\/p>\n
629
\n00:32:06,760 –> 00:32:09,560
\nWhy would he bring up his birth
\nstory? <\/p>\n
630
\n00:32:10,520 –> 00:32:14,440
\nNow he might be just saying,
\nlook, I I’m a sinful person <\/p>\n
631
\n00:32:14,440 –> 00:32:18,160
\nbecause everybody’s sinful.
\nThat could fit contextually. <\/p>\n
632
\n00:32:18,240 –> 00:32:20,160
\nI’m a sinful person because
\neverybody’s sinful. <\/p>\n
633
\n00:32:20,640 –> 00:32:24,920
\nBut to me, contextually, what
\nmakes more sense is David saying<\/p>\n
634
\n00:32:26,960 –> 00:32:31,880
\nthis is a sin, adultery.
\nThis is a sin that has followed <\/p>\n
635
\n00:32:31,880 –> 00:32:36,040
\nme my entire life, right?
\nI was born out of that kind of <\/p>\n
636
\n00:32:36,040 –> 00:32:40,200
\nrelationship and now I’ve
\nexperienced that myself. <\/p>\n
637
\n00:32:41,840 –> 00:32:43,720
\nI would suggest that to you now,
\nin case you’re thinking, you <\/p>\n
638
\n00:32:43,720 –> 00:32:45,800
\nknow, I’m I’m going crazy here
\nand making all this up. <\/p>\n
639
\n00:32:45,800 –> 00:32:50,280
\nThis is not this is not my idea.
\nThis you you can find this in a <\/p>\n
640
\n00:32:50,280 –> 00:32:54,320
\nnumber of various writings.
\nThis also, though, I think you <\/p>\n
641
\n00:32:54,320 –> 00:32:56,800
\ncan support it biblically.
\nI think this explains for Samuel<\/p>\n
642
\n00:32:56,800 –> 00:32:59,400
\n16.
\nI think we get pretty used to <\/p>\n
643
\n00:32:59,400 –> 00:33:02,520
\nfirst Samuel 16 and we just, you
\nknow, we read it of Oh yeah, <\/p>\n
644
\n00:33:02,520 –> 00:33:04,360
\nDavid was left with the sheep,
\nright. <\/p>\n
645
\n00:33:04,760 –> 00:33:06,360
\nBut Can you imagine?
\nJust try and play this out. <\/p>\n
646
\n00:33:07,000 –> 00:33:09,440
\nHere is one of the most
\nimportant people in the country.<\/p>\n
647
\n00:33:10,120 –> 00:33:14,600
\nComing to your house and says I
\nwant to have dinner with your <\/p>\n
648
\n00:33:14,600 –> 00:33:18,840
\nfamily, right?
\nSo you say, oh, good, OK, get <\/p>\n
649
\n00:33:18,840 –> 00:33:21,760
\neverybody together, we’re going
\nto have dinner except for the <\/p>\n
650
\n00:33:21,760 –> 00:33:23,720
\nyoungest kid.
\nThey can’t come. <\/p>\n
651
\n00:33:23,720 –> 00:33:25,400
\nThey’re not going to have dinner
\nwith with the family. <\/p>\n
652
\n00:33:25,600 –> 00:33:27,560
\nIt’s really weird.
\nAnd then it gets even weirder, <\/p>\n
653
\n00:33:27,640 –> 00:33:30,360
\nright?
\nBecause Samuel says to Jesse. <\/p>\n
654
\n00:33:30,440 –> 00:33:32,840
\nI’m going to anoint your kids.
\nJesse’s probably thinking, you <\/p>\n
655
\n00:33:32,840 –> 00:33:34,920
\nknow, anointing to be a prophet,
\nsomething like that, right? <\/p>\n
656
\n00:33:34,920 –> 00:33:36,840
\nIt’s not kidding because
\notherwise they would have gotten<\/p>\n
657
\n00:33:36,840 –> 00:33:38,480
\nin trouble with Saul.
\nBut. <\/p>\n
658
\n00:33:39,520 –> 00:33:42,080
\nSamuel says, OK, do you do you
\nhave any more children? <\/p>\n
659
\n00:33:42,080 –> 00:33:44,840
\nAnd what does Jesse say?
\nJesse’s like, huh. <\/p>\n
660
\n00:33:46,920 –> 00:33:51,040
\nI do, right.
\nLike, yeah, I have one that’s <\/p>\n
661
\n00:33:51,080 –> 00:33:53,440
\nout there with the sheep.
\nLike, that’s weird. <\/p>\n
662
\n00:33:53,880 –> 00:33:55,400
\nLike, have you have you ever
\nthought about that? <\/p>\n
663
\n00:33:55,640 –> 00:33:59,520
\nLike, but the reason that he
\njust completely ignores David is<\/p>\n
664
\n00:33:59,520 –> 00:34:02,160
\nlikely because he didn’t think
\nDavid was qualified. <\/p>\n
665
\n00:34:02,720 –> 00:34:04,320
\nLike, why?
\nWhy bring David here? <\/p>\n
666
\n00:34:04,400 –> 00:34:06,480
\nBecause it’s he’s obviously not
\ngoing to be the one who gets <\/p>\n
667
\n00:34:06,480 –> 00:34:08,440
\nanointed.
\nThis explains why David is hated<\/p>\n
668
\n00:34:08,440 –> 00:34:11,920
\nby his brothers, right?
\nThere’s there’s a whole side to <\/p>\n
669
\n00:34:11,920 –> 00:34:14,760
\na lot of these things.
\nIn addition to that, you might <\/p>\n
670
\n00:34:14,760 –> 00:34:19,080
\nnotice that the term son of
\nJesse is used as a pejorative <\/p>\n
671
\n00:34:19,800 –> 00:34:23,040
\nthroughout the record.
\nFirst Samuel 20 verse 30. <\/p>\n
672
\n00:34:23,040 –> 00:34:25,600
\nNotice the connection here.
\nSaul’s anger flared up at <\/p>\n
673
\n00:34:25,600 –> 00:34:28,400
\nJonathan and he said to him, you
\nson of a perverse and rebellious<\/p>\n
674
\n00:34:28,400 –> 00:34:29,840
\nwoman.
\nHave you ever wondered why Saul <\/p>\n
675
\n00:34:29,840 –> 00:34:31,960
\nsays that?
\nThat’s like a terrible insult. <\/p>\n
676
\n00:34:32,440 –> 00:34:35,719
\nLike it doesn’t even make sense.
\nLike you wouldn’t insult <\/p>\n
677
\n00:34:35,719 –> 00:34:39,639
\nJonathan, right?
\nYou don’t insult his mom or your<\/p>\n
678
\n00:34:39,639 –> 00:34:43,080
\nwife.
\nHe he says your mom was fooling <\/p>\n
679
\n00:34:43,080 –> 00:34:45,159
\naround.
\nYou’re not really my son, right?<\/p>\n
680
\n00:34:45,840 –> 00:34:48,280
\nWhy does he say that?
\nBecause look what he’s about to <\/p>\n
681
\n00:34:48,280 –> 00:34:50,800
\nsay.
\nDo I know, don’t I know that you<\/p>\n
682
\n00:34:50,800 –> 00:34:52,880
\nhave sided with the son of
\nJesse, right? <\/p>\n
683
\n00:34:52,880 –> 00:34:56,480
\nYou’re just like him, he says.
\nThe son of Jesse, to your own <\/p>\n
684
\n00:34:56,480 –> 00:34:59,320
\nshame and the shame of the
\nmother who mother who bore you <\/p>\n
685
\n00:35:00,000 –> 00:35:02,280
\nfirst name in 2510?
\nNabal answered. <\/p>\n
686
\n00:35:02,280 –> 00:35:04,040
\nDavid’s servants.
\nWho is this David? <\/p>\n
687
\n00:35:04,040 –> 00:35:07,360
\nWho is this son of Jesse, right?
\nThe son of Jesse is used as <\/p>\n
688
\n00:35:07,440 –> 00:35:11,840
\nessentially a bad word.
\nNow contrast that then in first <\/p>\n
689
\n00:35:11,840 –> 00:35:15,440
\nSamuel 24 verse 16, when David
\ncuts off a piece of Saul’s <\/p>\n
690
\n00:35:15,440 –> 00:35:21,840
\ngarment, you will notice that
\nDavid holds up the garment. <\/p>\n
691
\n00:35:21,840 –> 00:35:24,320
\nSaul comes out of The Cave and
\nhe says, Is that your voice, <\/p>\n
692
\n00:35:24,320 –> 00:35:27,080
\nDavid?
\nMy son. <\/p>\n
693
\n00:35:28,880 –> 00:35:32,960
\nSo depending on how he’s feeling
\nabout David, it changes what he <\/p>\n
694
\n00:35:32,960 –> 00:35:38,280
\ncalls him.
\nThat term, Son of Jesse, seems <\/p>\n
695
\n00:35:38,280 –> 00:35:41,560
\nto be used as a way to minimize
\nDavid. <\/p>\n
696
\n00:35:42,440 –> 00:35:44,960
\nSo anyway you can you can do.
\nWhat you want with that, that’s <\/p>\n
697
\n00:35:44,960 –> 00:35:46,760
\nthat’s something that I think, I
\nthink it makes the record make <\/p>\n
698
\n00:35:46,760 –> 00:35:49,720
\nmore sense.
\nThere’s there’s numerous like <\/p>\n
699
\n00:35:49,720 –> 00:35:52,040
\nlegends and whatnot that have
\ndeveloped traditionally about <\/p>\n
700
\n00:35:52,040 –> 00:35:54,200
\nthis.
\nBut you know, you never know. <\/p>\n
701
\n00:35:54,560 –> 00:35:57,160
\nLegends are not Bible, right?
\nSo that’s why I’m not sharing <\/p>\n
702
\n00:35:57,160 –> 00:36:00,520
\nany of those.
\nIn addition to that, I think you<\/p>\n
703
\n00:36:00,520 –> 00:36:03,240
\ncan also compare Jeptha.
\nTake a look at how Jeptha’s <\/p>\n
704
\n00:36:03,240 –> 00:36:06,200
\nstory mirrors David.
\nJephthah, the Gileadite, was a <\/p>\n
705
\n00:36:06,200 –> 00:36:07,880
\nmighty warrior.
\nHis father was Gilead, his <\/p>\n
706
\n00:36:07,880 –> 00:36:10,760
\nmother was a prostitute.
\nGilead’s wife also bore him sons<\/p>\n
707
\n00:36:10,760 –> 00:36:13,200
\nand when they were grown up,
\nthey drove Jephthah away. <\/p>\n
708
\n00:36:13,240 –> 00:36:14,280
\nDoesn’t that remind you of
\nDavid? <\/p>\n
709
\n00:36:15,240 –> 00:36:17,440
\nYou are not going to get any
\ninheritance in our family, they <\/p>\n
710
\n00:36:17,440 –> 00:36:19,240
\nsaid, because you are the son of
\nanother woman. <\/p>\n
711
\n00:36:20,440 –> 00:36:22,280
\nSo this is the kind of
\nrelationship you see with David <\/p>\n
712
\n00:36:22,520 –> 00:36:24,760
\nand his brothers too.
\nOK. <\/p>\n
713
\n00:36:24,800 –> 00:36:28,960
\nSo regardless, maybe David is
\nincluded in this, but you? <\/p>\n
714
\n00:36:28,960 –> 00:36:34,080
\nHave to ask, so these are the
\nhandful of people again, who are<\/p>\n
715
\n00:36:34,080 –> 00:36:37,400
\nborn out of wedlock in
\nScripture, and are they just <\/p>\n
716
\n00:36:37,400 –> 00:36:39,480
\nexceptions?
\nNo, they can’t be because <\/p>\n
717
\n00:36:39,480 –> 00:36:42,520
\nthey’re the only ones.
\nIt’s the same thing. <\/p>\n
718
\n00:36:44,760 –> 00:36:47,880
\nHere’s one last one for you.
\nNo Ammonite or Moabite or any of<\/p>\n
719
\n00:36:47,880 –> 00:36:49,840
\ntheir descendants may enter the
\nassembly of the Lord, not even <\/p>\n
720
\n00:36:49,840 –> 00:36:52,280
\nin the 10th generation.
\nNow, if you read that in Hebrew,<\/p>\n
721
\n00:36:52,480 –> 00:36:54,720
\nyou get even in the 10th
\ngeneration. <\/p>\n
722
\n00:36:54,720 –> 00:36:57,800
\nAnd then this part here that’s
\nunderlined, which translates <\/p>\n
723
\n00:36:57,800 –> 00:36:59,360
\nlike this.
\nThey cannot come into the <\/p>\n
724
\n00:36:59,360 –> 00:37:01,280
\ncongregation of Yahweh through
\neternity. <\/p>\n
725
\n00:37:02,640 –> 00:37:06,640
\nSo this verse, sometimes we read
\nit, particularly in the KJV, we <\/p>\n
726
\n00:37:06,640 –> 00:37:09,040
\nread it as though it’s saying
\nthey have 10 generations and <\/p>\n
727
\n00:37:09,040 –> 00:37:10,960
\nthen they can come in.
\nThat’s not what the Hebrew says.<\/p>\n
728
\n00:37:11,400 –> 00:37:14,560
\nThis is saying even in the 10th
\ngeneration, like as though, you <\/p>\n
729
\n00:37:14,560 –> 00:37:17,720
\nknow, that’s a really long time.
\nThey can’t come in forever. <\/p>\n
730
\n00:37:18,240 –> 00:37:20,240
\nThey will never enter the
\ncongregation is what it’s <\/p>\n
731
\n00:37:20,240 –> 00:37:24,640
\nsaying.
\nNow that’s interesting because <\/p>\n
732
\n00:37:25,560 –> 00:37:29,320
\nthat excludes Ruth, David,
\nSolomon, every single king of <\/p>\n
733
\n00:37:29,320 –> 00:37:32,720
\nJudah, because they’re all
\ndescendants of David and Jesus, <\/p>\n
734
\n00:37:33,800 –> 00:37:36,760
\nright?
\nLike, can you see a broken law <\/p>\n
735
\n00:37:37,120 –> 00:37:39,960
\nhere?
\nAnd yet that’s that’s the point,<\/p>\n
736
\n00:37:40,120 –> 00:37:42,280
\nright?
\nRuth, Ruth comes in and people <\/p>\n
737
\n00:37:42,280 –> 00:37:45,680
\nwere supposed to be like, what?
\nYou know what is going on? <\/p>\n
738
\n00:37:45,760 –> 00:37:47,920
\nWhy is a Moabite here?
\nAnd This is why. <\/p>\n
739
\n00:37:47,920 –> 00:37:51,520
\nIf you read through Ruth, it’s
\nconstantly calling her Ruth the <\/p>\n
740
\n00:37:52,200 –> 00:37:54,560
\nMoabite, right?
\nPeople are using it again like a<\/p>\n
741
\n00:37:54,560 –> 00:37:56,680
\nbad word.
\nThey’re like root the Moabites <\/p>\n
742
\n00:37:56,680 –> 00:37:58,560
\nover there.
\nOh, it’s the Moabite woman from <\/p>\n
743
\n00:37:58,560 –> 00:38:00,120
\nMoab.
\nI mean, this is what they call <\/p>\n
744
\n00:38:00,120 –> 00:38:02,040
\nher, right?
\nLike you don’t need to know that<\/p>\n
745
\n00:38:02,040 –> 00:38:03,440
\nshe’s the Moabite woman from
\nMoab. <\/p>\n
746
\n00:38:04,560 –> 00:38:07,200
\nLike, come on.
\nThat’s pretty obvious. <\/p>\n
747
\n00:38:07,200 –> 00:38:08,680
\nI’m the Californian from
\nCalifornia. <\/p>\n
748
\n00:38:09,160 –> 00:38:11,440
\nLike it’s, it doesn’t make any
\nsense. <\/p>\n
749
\n00:38:11,600 –> 00:38:14,920
\nBut they’re doing that because
\nthey know the commandment and <\/p>\n
750
\n00:38:14,920 –> 00:38:17,360
\nthey’re trying to say she
\nshouldn’t be here. <\/p>\n
751
\n00:38:17,400 –> 00:38:23,080
\nAnd God says, yes, she should.
\nAnd that’s what we’re being <\/p>\n
752
\n00:38:23,080 –> 00:38:30,120
\nshown with all these exceptions.
\nGod is creating a law, and he’s <\/p>\n
753
\n00:38:30,120 –> 00:38:35,360
\nbreaking the law to show that
\nlaw doesn’t work. <\/p>\n
754
\n00:38:37,960 –> 00:38:40,920
\nIt’s a lot of exceptions.
\nAnd the point is, is that it’s <\/p>\n
755
\n00:38:40,920 –> 00:38:44,040
\nnot actually exceptions.
\nThey’re not exceptions. <\/p>\n
756
\n00:38:44,040 –> 00:38:45,880
\nInstead, what God was teaching
\nwas principles. <\/p>\n
757
\n00:38:47,280 –> 00:38:50,320
\nSo we know that right when we
\ncome to the New Testament. <\/p>\n
758
\n00:38:50,480 –> 00:38:52,600
\nYou have the Lord Jesus.
\nAnd he explains these things. <\/p>\n
759
\n00:38:53,520 –> 00:38:55,600
\nRight, He says in Matthew 12
\nverses 3:00 to 8:00, he <\/p>\n
760
\n00:38:55,600 –> 00:38:57,840
\nanswered, Haven’t you read what
\nDavid did when he and his <\/p>\n
761
\n00:38:57,840 –> 00:39:00,040
\ncompanions were hungry?
\nHe entered the House of God. <\/p>\n
762
\n00:39:00,240 –> 00:39:03,040
\nHe and his companions ate the
\nconsecrated bread, which was not<\/p>\n
763
\n00:39:03,040 –> 00:39:06,840
\nlawful for them to do, but only
\nfor the priests or here it is, <\/p>\n
764
\n00:39:07,120 –> 00:39:08,480
\nright?
\nHe brings out the contradiction.<\/p>\n
765
\n00:39:08,760 –> 00:39:12,360
\nHaven’t you read in the law that
\nthe priests on the Sabbath day, <\/p>\n
766
\n00:39:12,720 –> 00:39:14,600
\nthey do their duty in the
\ntemple, they desecrate the <\/p>\n
767
\n00:39:14,600 –> 00:39:17,560
\nSabbath and yet are innocent.
\nI tell you that something <\/p>\n
768
\n00:39:17,560 –> 00:39:20,120
\ngreater than the temple is here.
\nSo now he’s going to explain. <\/p>\n
769
\n00:39:20,160 –> 00:39:23,000
\nHere’s the whole point.
\nIf you had known what these <\/p>\n
770
\n00:39:23,000 –> 00:39:26,160
\nwords mean, I desire mercy, not
\nsacrifice, you would not have <\/p>\n
771
\n00:39:26,160 –> 00:39:28,440
\ncondemned the innocent, for the
\nSon of Man is Lord of the <\/p>\n
772
\n00:39:28,440 –> 00:39:29,920
\nSabbath.
\nNow here’s what’s fascinating <\/p>\n
773
\n00:39:29,920 –> 00:39:31,840
\nabout this.
\nThe Lord Jesus says it was <\/p>\n
774
\n00:39:31,840 –> 00:39:33,800
\nactually about the principle.
\nIt was about the principle. <\/p>\n
775
\n00:39:33,840 –> 00:39:35,760
\nI desire mercy and not
\nsacrifice. <\/p>\n
776
\n00:39:36,200 –> 00:39:37,600
\nHe says that was the whole
\npoint. <\/p>\n
777
\n00:39:37,840 –> 00:39:41,600
\nNow what’s astonishing about
\nthat though, is think about the <\/p>\n
778
\n00:39:41,600 –> 00:39:46,520
\ncommandment he’s referring to.
\nHe’s looking at a commandment <\/p>\n
779
\n00:39:46,680 –> 00:39:50,640
\nthat says morning and evening
\nevery Sabbath. <\/p>\n
780
\n00:39:50,640 –> 00:39:54,200
\nWhat will you do offer
\nsacrifices and what does the <\/p>\n
781
\n00:39:54,200 –> 00:39:56,920
\nLord Jesus say?
\nThe principle is I want mercy <\/p>\n
782
\n00:39:56,920 –> 00:39:59,920
\nand not sacrifice.
\nWhat? <\/p>\n
783
\n00:40:00,760 –> 00:40:03,560
\nHow do you get I want mercy and
\nnot sacrifice from a law that <\/p>\n
784
\n00:40:03,560 –> 00:40:07,600
\nsays make sacrifices?
\nHow does that make any sense? <\/p>\n
785
\n00:40:08,880 –> 00:40:14,200
\nThe way you get it is by
\nrealizing that the law that says<\/p>\n
786
\n00:40:14,200 –> 00:40:20,520
\nI want sacrifices is broken, and
\nyou realize that it’s not about.<\/p>\n
787
\n00:40:21,960 –> 00:40:27,000
\nThose words, but it’s about
\nsaying there’s got to be <\/p>\n
788
\n00:40:27,000 –> 00:40:29,440
\nsomething beyond the sacrifices,
\nright? <\/p>\n
789
\n00:40:29,440 –> 00:40:32,600
\nThat’s what you were to be
\nbrought to, to say this doesn’t <\/p>\n
790
\n00:40:32,600 –> 00:40:34,800
\nwork.
\nI can’t be forgiven for my sins.<\/p>\n
791
\n00:40:34,920 –> 00:40:37,360
\nI don’t accidentally sin.
\nRight. <\/p>\n
792
\n00:40:37,360 –> 00:40:38,040
\nWhat do I?
\nWhat do I? <\/p>\n
793
\n00:40:38,040 –> 00:40:43,160
\nDo and to then realize the
\nprinciple is I desire mercy and <\/p>\n
794
\n00:40:43,160 –> 00:40:46,040
\nnot sacrifice.
\nYou see the same thing here in <\/p>\n
795
\n00:40:46,040 –> 00:40:48,800
\nLuke 14 verses one to six.
\nOne Sabbath, when Jesus went to <\/p>\n
796
\n00:40:48,800 –> 00:40:51,240
\neat in the House of a prominent
\nPharisee, He was being carefully<\/p>\n
797
\n00:40:51,240 –> 00:40:53,040
\nwatched.
\nThere in front of him was a man <\/p>\n
798
\n00:40:53,040 –> 00:40:55,240
\nsuffering from abnormal swelling
\nof his body. <\/p>\n
799
\n00:40:55,680 –> 00:40:58,320
\nJesus asked the Pharisees and
\nexperts in the law, is it lawful<\/p>\n
800
\n00:40:58,320 –> 00:41:01,360
\nto heal on the Sabbath or not?
\nBut they remain silent. <\/p>\n
801
\n00:41:02,160 –> 00:41:04,560
\nSo taking hold of the man, he
\nhealed him and sent him on His <\/p>\n
802
\n00:41:04,560 –> 00:41:07,200
\nway.
\nThen he asked them, If one of <\/p>\n
803
\n00:41:07,200 –> 00:41:09,800
\nyou has a child or an ox that
\nfalls into a well on the Sabbath<\/p>\n
804
\n00:41:09,800 –> 00:41:11,720
\nday, will you not immediately
\npull it out? <\/p>\n
805
\n00:41:11,840 –> 00:41:14,120
\nAnd they had nothing to say.
\nSo what do you what do you <\/p>\n
806
\n00:41:14,120 –> 00:41:16,040
\nthink?
\nWhat do you think? <\/p>\n
807
\n00:41:16,240 –> 00:41:20,920
\nIs the principle from this it
\nlooks like he’s saying the point<\/p>\n
808
\n00:41:20,920 –> 00:41:23,720
\nof the Sabbath was to preserve
\nlife. <\/p>\n
809
\n00:41:24,240 –> 00:41:30,120
\nNow again, how do you get that
\nfrom a command that says rest? <\/p>\n
810
\n00:41:32,840 –> 00:41:36,440
\nHow do you get God loves life
\nfrom rest? <\/p>\n
811
\n00:41:37,560 –> 00:41:41,800
\nAnd this again is because the
\nprinciples are so much bigger <\/p>\n
812
\n00:41:41,800 –> 00:41:45,040
\nthan the individual commands.
\nFrom what you were supposed to <\/p>\n
813
\n00:41:45,040 –> 00:41:48,280
\ndo was you were supposed to
\nlearn the principles by looking <\/p>\n
814
\n00:41:48,280 –> 00:41:50,880
\nat the ways that the commands
\ninteracted and how they didn’t <\/p>\n
815
\n00:41:50,880 –> 00:41:52,960
\nwork.
\nThis is why we see the law <\/p>\n
816
\n00:41:52,960 –> 00:41:55,000
\nimploding on itself.
\nWith the Lord Jesus. <\/p>\n
817
\n00:41:55,200 –> 00:41:58,680
\nRight, in Galatians chapter 3,
\nthe apostle Paul says that the <\/p>\n
818
\n00:41:58,680 –> 00:42:01,600
\nlaw of Moses was no longer in
\neffect. <\/p>\n
819
\n00:42:01,640 –> 00:42:04,720
\nIt couldn’t possibly be.
\nThe Law of Moses implodes <\/p>\n
820
\n00:42:04,840 –> 00:42:11,200
\nbecause it curses the one who
\nfollowed it perfectly, right? <\/p>\n
821
\n00:42:11,240 –> 00:42:16,400
\nIt broke itself, and that’s what
\neveryone was supposed to <\/p>\n
822
\n00:42:16,400 –> 00:42:17,920
\nrealize.
\nThey were supposed to see that <\/p>\n
823
\n00:42:17,920 –> 00:42:20,680
\ncentury after century after
\ncentury as they tried to follow <\/p>\n
824
\n00:42:20,680 –> 00:42:24,240
\nthis law and it didn’t work.
\nAnd so finally God puts his son <\/p>\n
825
\n00:42:24,240 –> 00:42:27,880
\non a cross to show the law can’t
\nwork. <\/p>\n
826
\n00:42:28,200 –> 00:42:31,280
\nIt breaks.
\nYou follow it perfectly. <\/p>\n
827
\n00:42:31,280 –> 00:42:32,800
\nAnd what does it do?
\nIt curses you. <\/p>\n
828
\n00:42:37,320 –> 00:42:41,920
\nSo we’ve now spent 45 minutes
\ntalking about the law and you <\/p>\n
829
\n00:42:41,920 –> 00:42:45,160
\nmay be wondering what does this
\nhave anything to do with peace? <\/p>\n
830
\n00:42:46,920 –> 00:42:51,880
\nWell, the law is notoriously
\nunpeaceful, right? <\/p>\n
831
\n00:42:51,880 –> 00:42:55,000
\nThis, you know, the, the, the
\nconsequence of somebody does <\/p>\n
832
\n00:42:55,000 –> 00:42:57,400
\nthis and you kill them.
\nThat’s not peaceful. <\/p>\n
833
\n00:42:58,920 –> 00:43:02,960
\nAnd I think a lot of times maybe
\nyou’re not this way, but for me <\/p>\n
834
\n00:43:03,720 –> 00:43:07,880
\nI used this totally as a
\njustification for being a non <\/p>\n
835
\n00:43:07,880 –> 00:43:09,400
\npeaceful person.
\nRight. <\/p>\n
836
\n00:43:09,400 –> 00:43:11,520
\nI would say, look, God says that
\ndeserves death. <\/p>\n
837
\n00:43:11,640 –> 00:43:14,840
\nI’m not killing them, right?
\nSo, you know, I’m, I’m being <\/p>\n
838
\n00:43:14,840 –> 00:43:17,600
\nnice.
\nI’ll just yell a lot. <\/p>\n
839
\n00:43:18,160 –> 00:43:21,120
\nRight, like, and this is this is
\nhow we go about it. <\/p>\n
840
\n00:43:21,120 –> 00:43:24,560
\nWe say, see, this shows us that
\nbrings death, that shows us God <\/p>\n
841
\n00:43:24,560 –> 00:43:26,240
\nhates this.
\nSo we’re I’m going to go hate on<\/p>\n
842
\n00:43:26,240 –> 00:43:29,680
\nthat person who’s doing it and
\nwe use it as a justification. <\/p>\n
843
\n00:43:30,320 –> 00:43:32,760
\nNow I want to suggest to you
\nthat again, that’s a complete <\/p>\n
844
\n00:43:32,760 –> 00:43:36,440
\nmisunderstanding, because when
\nwe see this bigger picture. <\/p>\n
845
\n00:43:38,600 –> 00:43:43,320
\nWe realized that we shouldn’t be
\nlooking at the commandment, we <\/p>\n
846
\n00:43:43,320 –> 00:43:44,680
\nshould be looking at the
\nprinciple. <\/p>\n
847
\n00:43:45,280 –> 00:43:46,680
\nAnd so the.
\nQuestion is, what’s the <\/p>\n
848
\n00:43:46,680 –> 00:43:50,240
\nunderlying principle?
\nAnd a lot of times the principle<\/p>\n
849
\n00:43:50,240 –> 00:43:55,200
\nis that this law didn’t work and
\ninstead God calls for the <\/p>\n
850
\n00:43:55,200 –> 00:44:00,480
\nopposite.
\nOh, let me show you Exodus. 21 <\/p>\n
851
\n00:44:00,720 –> 00:44:02,160
\nverse 23 to 25.
\nHere it is. <\/p>\n
852
\n00:44:02,560 –> 00:44:04,800
\nIf they’re serious injury, this
\nis where it says two men are <\/p>\n
853
\n00:44:04,800 –> 00:44:05,960
\nwrestling with one another,
\nright? <\/p>\n
854
\n00:44:06,080 –> 00:44:07,520
\nAnd they bump into a woman who’s
\npregnant. <\/p>\n
855
\n00:44:07,680 –> 00:44:10,320
\nIf they’re serious injury, you
\nwere to take life for life, eye <\/p>\n
856
\n00:44:10,320 –> 00:44:13,040
\nfor eye, tooth for tooth, hand
\nfor hand, foot for foot, burn <\/p>\n
857
\n00:44:13,040 –> 00:44:15,360
\nfor burn, wound for wound,
\nbruise for bruise. <\/p>\n
858
\n00:44:16,680 –> 00:44:18,760
\nSame thing.
\nLeviticus 2117 to 21. <\/p>\n
859
\n00:44:18,800 –> 00:44:21,000
\nAnyone who takes the life of a
\nhuman being is to be put to <\/p>\n
860
\n00:44:21,000 –> 00:44:22,560
\ndeath.
\nAnyone who takes the life of <\/p>\n
861
\n00:44:22,560 –> 00:44:24,160
\nsomeone’s animal must make
\nrestitution. <\/p>\n
862
\n00:44:24,160 –> 00:44:26,160
\nLife for life.
\nAnyone who injuries their <\/p>\n
863
\n00:44:26,160 –> 00:44:28,160
\nneighbors to be injured in the
\nsame manner, fracture for <\/p>\n
864
\n00:44:28,160 –> 00:44:31,160
\nfracture, eye for eye, tooth for
\ntooth, the one who has inflicted<\/p>\n
865
\n00:44:31,160 –> 00:44:32,680
\nthe injury must suffer the same
\ninjury. <\/p>\n
866
\n00:44:33,000 –> 00:44:34,920
\nWhoever kills an animal must
\nwreck restitution. <\/p>\n
867
\n00:44:34,920 –> 00:44:37,040
\nBut whoever kills a human being?
\nIs to be put to death. <\/p>\n
868
\n00:44:38,280 –> 00:44:42,040
\nNow, in some cases we look at
\nthat and we think, wow, that <\/p>\n
869
\n00:44:42,040 –> 00:44:45,000
\nwould be a very just society,
\nright? <\/p>\n
870
\n00:44:45,000 –> 00:44:47,160
\nYou if you kill somebody, you
\nget killed. <\/p>\n
871
\n00:44:48,800 –> 00:44:51,520
\nIf you injure someone’s hand,
\nthen your hand is injured. <\/p>\n
872
\n00:44:52,640 –> 00:44:57,280
\nI had somebody say to me before,
\nwell, this would have been fair <\/p>\n
873
\n00:44:57,280 –> 00:44:58,680
\nbecause it was done with the
\npriests. <\/p>\n
874
\n00:44:59,800 –> 00:45:03,960
\nAnd, you know, we don’t really
\nknow that, but sure, you know, <\/p>\n
875
\n00:45:03,960 –> 00:45:06,320
\nI’ll give that to you.
\nOK, Let’s just imagine that this<\/p>\n
876
\n00:45:06,320 –> 00:45:09,240
\nis being done with the priest.
\nSo try and play it out, right? <\/p>\n
877
\n00:45:09,240 –> 00:45:11,240
\nThis is what we’re supposed to
\ndo because people were living <\/p>\n
878
\n00:45:11,240 –> 00:45:13,680
\nunder this, right?
\nSo they would have actually <\/p>\n
879
\n00:45:13,680 –> 00:45:16,440
\nliterally been playing it out.
\nSo we should try and think about<\/p>\n
880
\n00:45:16,440 –> 00:45:21,280
\nhow this would work.
\nImagine, OK, imagine somebody is<\/p>\n
881
\n00:45:21,760 –> 00:45:24,960
\nangry at you, right?
\nSo I don’t know what they do. <\/p>\n
882
\n00:45:24,960 –> 00:45:26,680
\nThey come and they they break
\nyour arm or something. <\/p>\n
883
\n00:45:26,680 –> 00:45:27,920
\nThey hit you with a hammer or
\nwhatever. <\/p>\n
884
\n00:45:27,920 –> 00:45:30,480
\nSorry, that’s graphic, but
\nwhatever it is. <\/p>\n
885
\n00:45:30,760 –> 00:45:33,920
\nSo then like, what are you
\nsupposed to do? <\/p>\n
886
\n00:45:34,160 –> 00:45:36,200
\nYou’re supposed to go find that
\nperson and what? <\/p>\n
887
\n00:45:36,200 –> 00:45:39,040
\nBring them to the priest and
\nsay, OK, priest watch. <\/p>\n
888
\n00:45:39,720 –> 00:45:46,240
\nWell, I hammer their arm.
\nThat’s not a good system I got. <\/p>\n
889
\n00:45:46,400 –> 00:45:48,360
\nI’m sorry.
\nI’m not trying to be like rude <\/p>\n
890
\n00:45:48,360 –> 00:45:50,400
\nor I hope that doesn’t sound
\nblasphemous. <\/p>\n
891
\n00:45:50,560 –> 00:45:53,760
\nThat’s just, it’s not a, that’s
\nnot workable, right? <\/p>\n
892
\n00:45:53,800 –> 00:45:57,280
\nSo now you have two people with
\nbroken arms, and then what’s <\/p>\n
893
\n00:45:57,280 –> 00:45:58,320
\nthat other person going to want
\nto? <\/p>\n
894
\n00:45:58,320 –> 00:46:01,080
\nDo to you right they’re.
\nGoing to be like, well, great, <\/p>\n
895
\n00:46:01,160 –> 00:46:04,720
\nyou just ruined my life because
\nnow I only have one arm, right? <\/p>\n
896
\n00:46:05,120 –> 00:46:08,320
\nSo now I’ll show you and you get
\nthis cycle. <\/p>\n
897
\n00:46:08,480 –> 00:46:11,960
\nThis is how human nature works.
\nI didn’t put these in and I can <\/p>\n
898
\n00:46:11,960 –> 00:46:13,120
\ntalk to you about them later if
\nyou want. <\/p>\n
899
\n00:46:13,760 –> 00:46:20,480
\nThere have been numerous studies
\ndone of how humanity reacts when<\/p>\n
900
\n00:46:20,480 –> 00:46:25,440
\nattacked, right?
\nSo the question is, when you’re <\/p>\n
901
\n00:46:25,440 –> 00:46:29,440
\nattacked, what is your response?
\nSo these studies, what they did <\/p>\n
902
\n00:46:29,920 –> 00:46:33,960
\nis they said somebody’s going to
\ntake something from you, right? <\/p>\n
903
\n00:46:33,960 –> 00:46:35,240
\nThey just, they played it out in
\na game. <\/p>\n
904
\n00:46:35,720 –> 00:46:37,360
\nSo you’re going to have, you
\nknow, this amount of money, <\/p>\n
905
\n00:46:37,440 –> 00:46:39,040
\nsomebody’s going to take half
\nyour money. <\/p>\n
906
\n00:46:39,480 –> 00:46:41,320
\nWhat do you do?
\nHere’s your two options. <\/p>\n
907
\n00:46:41,520 –> 00:46:45,240
\nDo nothing, take vengeance.
\nWhat do you think happens, <\/p>\n
908
\n00:46:46,080 –> 00:46:47,680
\nright.
\nHumanity takes vengeance. <\/p>\n
909
\n00:46:47,800 –> 00:46:49,400
\nThat’s how we that’s how we do
\nthings. <\/p>\n
910
\n00:46:49,560 –> 00:46:51,480
\nAnd so this is what an eye for
\nan eye does. <\/p>\n
911
\n00:46:51,920 –> 00:46:54,680
\nAnd I would suggest to you, the
\nwhole point was for people to <\/p>\n
912
\n00:46:54,680 –> 00:46:59,280
\nrealize, I don’t want to do
\nthat, right? <\/p>\n
913
\n00:46:59,280 –> 00:47:02,640
\nDo you really want to go and
\nbreak somebody’s arm because <\/p>\n
914
\n00:47:02,640 –> 00:47:04,640
\nthey broke yours?
\nLike maybe you do in the moment,<\/p>\n
915
\n00:47:04,640 –> 00:47:10,720
\nbut you don’t want to start that
\ncycle because I think what God <\/p>\n
916
\n00:47:10,720 –> 00:47:13,360
\nwas trying to teach them.
\nThink about this. <\/p>\n
917
\n00:47:13,800 –> 00:47:16,000
\nYou had the choice, right?
\nYou had the choice. <\/p>\n
918
\n00:47:16,200 –> 00:47:18,080
\nYou could say, yeah, I’m going
\nto go break their arm because of<\/p>\n
919
\n00:47:18,080 –> 00:47:20,960
\nwhat they did to me.
\nOr. <\/p>\n
920
\n00:47:22,920 –> 00:47:30,120
\nYou could go with the scriptural
\nprinciple of do not seek revenge<\/p>\n
921
\n00:47:30,120 –> 00:47:33,280
\nor bear a grudge against anyone
\namong your people, but love your<\/p>\n
922
\n00:47:33,280 –> 00:47:34,520
\nneighbor as yourself.
\nI am the Lord. <\/p>\n
923
\n00:47:34,600 –> 00:47:37,040
\nI’d suggest you That’s the
\ncontradiction, right? <\/p>\n
924
\n00:47:37,040 –> 00:47:39,320
\nThere’s a contradiction in law.
\nCan you imagine people sitting <\/p>\n
925
\n00:47:39,320 –> 00:47:40,640
\nthere under the law thinking,
\neye for. <\/p>\n
926
\n00:47:40,640 –> 00:47:42,400
\nEye tooth for tooth.
\nAnd then they read that and <\/p>\n
927
\n00:47:42,400 –> 00:47:45,320
\nthey’re like, what?
\nWhat do I do? <\/p>\n
928
\n00:47:46,360 –> 00:47:49,280
\nHow’s that supposed to work?
\nDo not say I’ll pay you back for<\/p>\n
929
\n00:47:49,280 –> 00:47:51,000
\nthis wrong.
\nIn other words, don’t say eye <\/p>\n
930
\n00:47:51,000 –> 00:47:54,040
\nfor an eye.
\nWait for the Lord and he will <\/p>\n
931
\n00:47:54,040 –> 00:47:58,320
\navenge you, says Proverbs.
\nSo what God is doing is he <\/p>\n
932
\n00:47:58,320 –> 00:48:01,520
\ncreates a society in which
\npeople actually have the option <\/p>\n
933
\n00:48:02,600 –> 00:48:04,640
\nto go and hurt the people that
\nhurt them. <\/p>\n
934
\n00:48:05,160 –> 00:48:10,080
\nAnd what God wants is he wanted
\nthe people to say I. <\/p>\n
935
\n00:48:10,600 –> 00:48:19,160
\nForgive you, that was the point.
\nAnd so that’s why when you get <\/p>\n
936
\n00:48:19,160 –> 00:48:25,440
\nsituations like Matthew chapter
\none where Joseph has full right <\/p>\n
937
\n00:48:25,440 –> 00:48:27,760
\nto stone Mary, Can you imagine
\nhow he felt? <\/p>\n
938
\n00:48:27,760 –> 00:48:33,360
\nI mean, he would have wanted to
\nand yet he says, I’m not going <\/p>\n
939
\n00:48:33,360 –> 00:48:37,120
\nto do it.
\nI forgive you now. <\/p>\n
940
\n00:48:37,120 –> 00:48:38,880
\nShe didn’t need to be forgiven,
\nright? <\/p>\n
941
\n00:48:38,960 –> 00:48:41,440
\nBut from his perspective.
\nAnd that is why Matthew chapter <\/p>\n
942
\n00:48:41,440 –> 00:48:45,440
\none says Joseph being a just
\nman. <\/p>\n
943
\n00:48:46,360 –> 00:48:50,520
\nDid not stone her.
\nThat’s the point. <\/p>\n
944
\n00:48:51,320 –> 00:48:52,920
\nThe point was not the
\ncommandments. <\/p>\n
945
\n00:48:53,080 –> 00:48:55,520
\nThe point was that God wanted
\nyou to realize that the <\/p>\n
946
\n00:48:55,520 –> 00:49:00,560
\ncommandments created a non
\nfunctional society and that <\/p>\n
947
\n00:49:00,560 –> 00:49:04,280
\ninstead he wanted people to
\nembrace peace. <\/p>\n
948
\n00:49:06,520 –> 00:49:09,280
\nThis is what I mean when I say
\nthe Law of Moses taught peace. <\/p>\n
949
\n00:49:10,640 –> 00:49:15,000
\nThe Law of Moses was supposed to
\nteach you that this is <\/p>\n
950
\n00:49:15,000 –> 00:49:17,760
\nuntenable, we can’t continue
\nthis way. <\/p>\n
951
\n00:49:19,680 –> 00:49:24,120
\nAnd so instead you had to say
\nthere must be another way. <\/p>\n
952
\n00:49:27,680 –> 00:49:29,360
\nThat’s why the Lord Jesus says
\nthis, right? <\/p>\n
953
\n00:49:29,360 –> 00:49:31,040
\nThe Lord Jesus.
\nInterprets an eye for an eye for<\/p>\n
954
\n00:49:31,040 –> 00:49:32,920
\nus.
\nSo here’s what he says. <\/p>\n
955
\n00:49:33,000 –> 00:49:36,560
\nMatthew 53842 You have heard
\nthat it was said eye for an eye <\/p>\n
956
\n00:49:36,560 –> 00:49:39,120
\nand tooth for tooth.
\nBut I tell you, do not resist an<\/p>\n
957
\n00:49:39,120 –> 00:49:40,520
\nevil person.
\nIs that what you would have <\/p>\n
958
\n00:49:40,520 –> 00:49:42,680
\ngotten from eye for an eye,
\nright? <\/p>\n
959
\n00:49:43,080 –> 00:49:45,320
\nEye for an eye, tooth for tooth.
\nOh, I get it, right? <\/p>\n
960
\n00:49:45,760 –> 00:49:47,720
\nThat means that if somebody hits
\nme here, I say take this one <\/p>\n
961
\n00:49:47,720 –> 00:49:49,800
\ntoo, right?
\nNo way. <\/p>\n
962
\n00:49:50,200 –> 00:49:55,840
\nLike that doesn’t even make any
\nsense unless Jesus said you <\/p>\n
963
\n00:49:55,840 –> 00:49:57,880
\nshould have gone through this
\nprocess, right? <\/p>\n
964
\n00:49:57,880 –> 00:50:00,120
\nYou should have realized it
\ndoesn’t work, and you should <\/p>\n
965
\n00:50:00,120 –> 00:50:02,400
\nhave realized that the whole
\ntime God was trying to teach <\/p>\n
966
\n00:50:02,400 –> 00:50:04,040
\nyou.
\nDon’t resist the evil person. <\/p>\n
967
\n00:50:04,360 –> 00:50:06,440
\nIf anybody slaps you on your
\nright cheek, turn to them the <\/p>\n
968
\n00:50:06,440 –> 00:50:08,240
\nother cheek.
\nAlso, if anyone wants to sue you<\/p>\n
969
\n00:50:08,240 –> 00:50:10,160
\nand take your shirt, hand over
\nyour coat as well. <\/p>\n
970
\n00:50:10,280 –> 00:50:12,560
\nIf anyone forces you to go one
\nmile, go with them two miles. <\/p>\n
971
\n00:50:12,720 –> 00:50:15,040
\nGive to the one who asks you and
\ndo not turn away from the one <\/p>\n
972
\n00:50:15,040 –> 00:50:17,520
\nwho wants to borrow from you.
\nThe Lord Jesus takes his command<\/p>\n
973
\n00:50:17,520 –> 00:50:19,520
\nand he says, didn’t you
\nunderstand that this meant <\/p>\n
974
\n00:50:19,520 –> 00:50:21,320
\nexactly the opposite of what it
\nsays? <\/p>\n
975
\n00:50:23,360 –> 00:50:25,680
\nBecause that’s what God was
\nteaching the whole time, right? <\/p>\n
976
\n00:50:25,680 –> 00:50:28,800
\nThose are the principles that He
\nwas teaching in the prophets to <\/p>\n
977
\n00:50:28,800 –> 00:50:35,200
\nlove mercy.
\nSo when we bring it all <\/p>\n
978
\n00:50:35,200 –> 00:50:40,600
\ntogether, what we see is that
\nthe law of Moses, despite the <\/p>\n
979
\n00:50:40,600 –> 00:50:46,840
\nviolence that we read when it
\nwas put into action, the people <\/p>\n
980
\n00:50:46,840 –> 00:50:52,160
\nwere supposed to realize that it
\ncontradicts itself, that it <\/p>\n
981
\n00:50:52,160 –> 00:50:53,600
\nbreaks when it’s put into
\naction. <\/p>\n
982
\n00:50:54,360 –> 00:50:56,320
\nAnd they were supposed to,
\ninstead of saying, oh, those are<\/p>\n
983
\n00:50:56,320 –> 00:50:59,000
\njust exceptions, we’ll just make
\nmore rules to try and fix it. <\/p>\n
984
\n00:51:00,440 –> 00:51:04,560
\nThey were supposed to realize,
\nno, it just doesn’t work and <\/p>\n
985
\n00:51:04,560 –> 00:51:07,440
\nGod’s trying to show you a
\nbetter way.<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"
Class 3 from this series was used in GCT Episode 306. 1 00:00:02,880 –> 00:00:06,960 So…<\/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\/88475083\/https%3A%2F%2Fd3ctxlq1ktw2nl.cloudfront.net%2Fstaging%2F2024-5-26%2F30a8d440-b71e-a984-3f4f-b1d622a9bc8d.mp3","podmotor_file_id":"","podmotor_episode_id":"","cover_image":"","cover_image_id":"","duration":"00:51:10","filesize":"36.83M","filesize_raw":"","date_recorded":"","explicit":"","block":""},"tags":[],"series":[18],"class_list":["post-1165","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\/1165\/jason-hensley-the-gospel-of-peace-class-4-eye-for-an-eye","player_link":"https:\/\/goodchristadelphiantalks.com\/podcast-player\/1165\/jason-hensley-the-gospel-of-peace-class-4-eye-for-an-eye","audio_player":"https:\/\/goodchristadelphiantalks.com\/podcast-player\/1165\/jason-hensley-the-gospel-of-peace-class-4-eye-for-an-eye<\/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":"Jason Hensley – The Gospel of Peace – Class 4 – Eye for an Eye<\/a><\/blockquote>