Class 1 from this series was used in GCT Episode 322.<\/p>\n
2
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\nToday is day 2.
\nFor our first class we have our <\/p>\n
3
\n00:00:07,280 –> 00:00:09,600
\nbrother Ben Brinkerhoff from the
\nChristchurch, New Zealand <\/p>\n
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\necclesia.
\nHis topic for the week is Judah <\/p>\n
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\nOvercoming Resentment, and his
\ntitle for the day is Judah the <\/p>\n
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\nCompromiser.
\nAll right, so my wife isn’t here<\/p>\n
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\nnor my children, but I want to
\ngive them a sense of what it’s <\/p>\n
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\nlike here.
\nAll right, so everyone say hi, <\/p>\n
9
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\nsay we miss you, Alyssa.
\nAnd the four kids will love them<\/p>\n
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\ntoo.
\nAll right? <\/p>\n
11
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\nLove you.
\nOK. <\/p>\n
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\nJust trying to avoid a bit of
\nresentment, that’s all. <\/p>\n
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\nSee, that’s your lesson for
\ntoday in our, in our last class <\/p>\n
14
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\ntogether, brothers and sisters,
\nif I did my job correctly, <\/p>\n
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\nhopefully we’re able to do a few
\nthings. <\/p>\n
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\nYou know, the first thing I want
\nyou to be able to do is <\/p>\n
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\nempathize with Judah.
\nNow, if you had been in his <\/p>\n
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\ncircumstances and you had seen
\nhis mother’s pain and pining for<\/p>\n
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\nthe acceptance of his father,
\nthen came to understand because <\/p>\n
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\nyou had the wrong mother, that
\nyou would never really be <\/p>\n
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\naccepted no matter what you did,
\nThen maybe you would have felt <\/p>\n
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\nwhat Judah felt, and maybe you
\nwould have thought what you’d <\/p>\n
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\nhave thought.
\nAnd secondly, upon empathizing <\/p>\n
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\nwith Judah just a little bit,
\nthat you might be able to lay <\/p>\n
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\naside judging him well, not
\nexcusing his sin. <\/p>\n
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\nI would never ask you to do
\nthat. <\/p>\n
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\nOf course we cannot do that.
\nYou were able to see him apart <\/p>\n
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\nfrom his sin and maybe even
\nrelate some of his thinking with<\/p>\n
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\nwith your thinking.
\nAnd I hope you saw that. <\/p>\n
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\nLike Judah, we all reason like
\nchildren, we go around saying <\/p>\n
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\nit’s not, it’s not fair.
\nThe F word thinking that life <\/p>\n
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\ndoes not treat us right.
\nAnd, and based on this childlike<\/p>\n
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\nreasoning, what do we do?
\nWe, we count, we count the sins <\/p>\n
34
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\nof others and, and we hold on to
\nthose wrongs that we and we <\/p>\n
35
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\nnurse the feelings that that
\nholding all of those wrongs <\/p>\n
36
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\nelicit within us.
\nAnd resentment has begun. <\/p>\n
37
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\nAnd then thereafter, once the
\nresentment has begun, then we <\/p>\n
38
\n00:02:45,320 –> 00:02:47,000
\ndistort the truth of the
\nmemories. <\/p>\n
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\nFor example, when we remember
\nthe hurts, accidents, they <\/p>\n
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\nbecome intentional.
\nWhen we assign motives to what <\/p>\n
41
\n00:02:57,640 –> 00:03:02,680
\nmight have been just mindless
\nacts of selfishness, we <\/p>\n
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\nconveniently minimize or excuse
\nthat that we had any part in <\/p>\n
43
\n00:03:07,360 –> 00:03:12,040
\nwhat happened.
\nAnd recalling these memories and<\/p>\n
44
\n00:03:12,040 –> 00:03:16,480
\ndistorting the truth of them
\ncreates what I can only describe<\/p>\n
45
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\nas this negative spiritual high.
\nAnd we use that to cover and <\/p>\n
46
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\nexcuse and justify getting
\nredemption, retribution, hurting<\/p>\n
47
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\nothers, and sinning against our
\nbrethren. <\/p>\n
48
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\nAnd I call this the path of
\njustified sinning. <\/p>\n
49
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\nOf course, there is no such
\nthing as justified sinning, is <\/p>\n
50
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\nthere?
\nBut if there was such a thing, <\/p>\n
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\nthis is the path that it would
\nwould take. <\/p>\n
52
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\nSo we begin with self
\nimportance. <\/p>\n
53
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\nIt’s really hard to begin the
\npath of justified sinning <\/p>\n
54
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\nthrough humility, by the way,
\nwhich is why God prizes humility<\/p>\n
55
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\nso much.
\nWe begin with self importance <\/p>\n
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\nthen because we’re important.
\nWe’re always looking out to see <\/p>\n
57
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\nif we get what we deserve.
\nAnd as a result of not getting <\/p>\n
58
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\nwhat we deserve, because you
\nknow, that’s the way life works.<\/p>\n
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\nIt doesn’t treat us this way.
\nWe think it’s not fair, and <\/p>\n
60
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\nbecause things are not fair,
\nthen we get to count the wrongs <\/p>\n
61
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\nof others.
\nAnd once we count the wrongs of <\/p>\n
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\nothers and we’ve seen that
\nwrong, well then we get to hold <\/p>\n
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\non to that wrong.
\nAnd then once we hold on to that<\/p>\n
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\nwrong and we think it over in
\nour minds a few times and we re <\/p>\n
65
\n00:04:36,200 –> 00:04:40,720
\nremember the hurt and imagine it
\nagain, well then we get to <\/p>\n
66
\n00:04:40,720 –> 00:04:42,280
\ndistort the truth of the
\nmemories. <\/p>\n
67
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\nIt’s not actually how it
\noccurred. <\/p>\n
68
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\nIt’s how it occurred through our
\neyes and through our memories <\/p>\n
69
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\nand our part becomes just that
\nlittle bit less. <\/p>\n
70
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\nAnd your part, you know, the
\npart that makes you a monster, <\/p>\n
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\nthat becomes a little bit more
\nand and doing that, it makes us <\/p>\n
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\nfeel you.
\nEver you ever had one of those <\/p>\n
73
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\nfeelings, brothers, sisters,
\nwhere it feels good to feel bad?<\/p>\n
74
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\nDo you know what I’m talking
\nabout, right? <\/p>\n
75
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\nIt feels so bad that it just
\nfeels good to feel bad, right? <\/p>\n
76
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\nAnd and that’s what happens.
\nWe get a self-righteous high, <\/p>\n
77
\n00:05:16,560 –> 00:05:23,520
\nand now as a result of all this
\nprocess that we’ve indulged in, <\/p>\n
78
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\nwe now are reached the point of
\njustified sinning, you know, but<\/p>\n
79
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\nhurting others based on getting
\neven has no lasting ability to <\/p>\n
80
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\nmake us feel better.
\nSo surprised by that, we replay <\/p>\n
81
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\nagain the original hurt.
\nWe’re looking for answers. <\/p>\n
82
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\nWe’re trying to recapture that
\nthat feeling that that seemed to<\/p>\n
83
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\nso clearly justify our every
\naction. <\/p>\n
84
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\nNow hopefully looking at this,
\nyou can see how deadly serious <\/p>\n
85
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\nresentment is it.
\nIt’s the seed of self justified <\/p>\n
86
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\nsinning.
\nAnd Judah was absolutely full of<\/p>\n
87
\n00:06:11,200 –> 00:06:16,200
\nit as he went with his brothers
\nto feed the flocks in Shechem. <\/p>\n
88
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\nAnd the story begins with Jacob
\nconcerned about his sons and <\/p>\n
89
\n00:06:21,360 –> 00:06:23,360
\nabout the flocks.
\nNow turn over, please, to <\/p>\n
90
\n00:06:23,360 –> 00:06:26,040
\nGenesis chapter 37.
\nWe’re going to take some of our <\/p>\n
91
\n00:06:26,080 –> 00:06:28,160
\nmost of our columns today out of
\nGenesis 37. <\/p>\n
92
\n00:06:28,160 –> 00:06:31,480
\nAnd when I want to look up a
\npassage in Genesis 37, I’m not <\/p>\n
93
\n00:06:31,480 –> 00:06:34,400
\ngoing to show it on the screen
\nbecause, you know, that’s your <\/p>\n
94
\n00:06:34,720 –> 00:06:39,440
\npart of participating in in the
\nclass Steve Heim. <\/p>\n
95
\n00:06:39,440 –> 00:06:41,640
\nThis is the only way you get to
\nparticipate in the class today. <\/p>\n
96
\n00:06:42,640 –> 00:06:48,880
\nOK, I’m going to hear about that
\nat lunch. <\/p>\n
97
\n00:06:48,880 –> 00:06:55,440
\nI’m sure of that.
\nSo so turn over there and we’ll <\/p>\n
98
\n00:06:55,440 –> 00:06:59,160
\npick up a few details of our
\nstory in in verses 13 and 14, <\/p>\n
99
\n00:07:00,320 –> 00:07:06,640
\nJacob says, do not thy brethren
\nfeed the flock and Shechem come <\/p>\n
100
\n00:07:06,640 –> 00:07:13,760
\nand I will send thee unto them.
\nAnd he said to him, Here my And <\/p>\n
101
\n00:07:13,760 –> 00:07:18,280
\nhe said to him, Go, I pray thee,
\nand see whether it be, whether <\/p>\n
102
\n00:07:18,280 –> 00:07:22,080
\nit be well with thy brethren,
\nand well with the flocks, and <\/p>\n
103
\n00:07:22,560 –> 00:07:26,760
\nbring me word again.
\nSo he sent him out of the veil <\/p>\n
104
\n00:07:26,760 –> 00:07:29,800
\nof Hebron, and he came to
\nShechem. <\/p>\n
105
\n00:07:30,000 –> 00:07:33,080
\nWell, the first question that
\nimmediately pops the mind upon <\/p>\n
106
\n00:07:33,080 –> 00:07:37,360
\nconsidering this passage is, is
\nwhy was Jacob concerned? <\/p>\n
107
\n00:07:39,160 –> 00:07:43,960
\nWell, there’s a few good
\nreasons, you know. <\/p>\n
108
\n00:07:44,120 –> 00:07:50,040
\nRemember that Joseph had earlier
\nin the chapter given an evil <\/p>\n
109
\n00:07:50,040 –> 00:07:54,520
\nreport of the sons of the
\nHandmaids, and so one can only <\/p>\n
110
\n00:07:54,640 –> 00:07:56,520
\nguess what the evil report might
\nhave been. <\/p>\n
111
\n00:07:56,520 –> 00:08:02,280
\nBut perhaps the brethren had a
\ntendency to neglect the flocks <\/p>\n
112
\n00:08:02,520 –> 00:08:05,760
\nand not be as diligent of
\nshepherds as Jacob had been <\/p>\n
113
\n00:08:06,000 –> 00:08:10,360
\nfighting the cold and awake at
\nnight as he had been for the <\/p>\n
114
\n00:08:10,360 –> 00:08:13,560
\nflocks of Laban when he watched
\nover those animals. <\/p>\n
115
\n00:08:14,840 –> 00:08:18,680
\nBut beyond that, just, you know,
\nwhere were they feeding the <\/p>\n
116
\n00:08:18,680 –> 00:08:21,280
\nflocks?
\nThey’re feeding the flocks in <\/p>\n
117
\n00:08:21,280 –> 00:08:26,320
\nShechem.
\nWell, do you think they’re very <\/p>\n
118
\n00:08:26,320 –> 00:08:29,840
\npopular in Shechem?
\nYou know, you think, you think <\/p>\n
119
\n00:08:29,840 –> 00:08:32,240
\nthey, you think that that
\nJoseph’s brothers came to <\/p>\n
120
\n00:08:32,240 –> 00:08:34,600
\nShechem and they’re like, Oh,
\ngood, they’re back. <\/p>\n
121
\n00:08:34,880 –> 00:08:39,159
\nYou know, they murdered my
\ncousin, you know, you know, and,<\/p>\n
122
\n00:08:39,200 –> 00:08:42,840
\nand what’s interesting about
\nthat is, you know, Jacob would <\/p>\n
123
\n00:08:42,840 –> 00:08:48,000
\nhave had this intuition and the
\nintuition would have been this I<\/p>\n
124
\n00:08:48,000 –> 00:08:52,320
\nought to fear resentment.
\nThe resentment’s a problem. <\/p>\n
125
\n00:08:53,200 –> 00:08:57,040
\nAnd I’m sure that the extended
\nfamily that were left in Shechem<\/p>\n
126
\n00:08:57,040 –> 00:09:00,600
\nwould have had a little bit of
\nresentment, probably again, <\/p>\n
127
\n00:09:00,640 –> 00:09:05,200
\nalthough God had put the, the
\nfear of Jacob in them, right? <\/p>\n
128
\n00:09:05,600 –> 00:09:08,080
\nBut Jacob would have intuitively
\nsaid, you know what, they <\/p>\n
129
\n00:09:08,080 –> 00:09:09,520
\nthought he might have a
\nresentment there. <\/p>\n
130
\n00:09:09,680 –> 00:09:12,760
\nAnd what does he do?
\nHe unwittingly sends his, his <\/p>\n
131
\n00:09:12,760 –> 00:09:16,600
\nson directly into the, the eye
\nof resentment. <\/p>\n
132
\n00:09:16,600 –> 00:09:20,720
\nSo in in the process of fearing
\nit, he exposes his son to it. <\/p>\n
133
\n00:09:22,680 –> 00:09:26,680
\nSo after not finding the
\nbrothers in Shechem, Joseph asks<\/p>\n
134
\n00:09:26,960 –> 00:09:29,040
\nabout them and hears that
\nthey’re in Dothan. <\/p>\n
135
\n00:09:30,280 –> 00:09:35,200
\nAnd so we’re told in Genesis 37.
\nNow verse 18 and, and when they <\/p>\n
136
\n00:09:35,200 –> 00:09:40,120
\nsaw him afar off, even before he
\ncame near unto them, they <\/p>\n
137
\n00:09:40,120 –> 00:09:41,680
\nconspired against him to slay
\nhim. <\/p>\n
138
\n00:09:42,040 –> 00:09:47,080
\nNow I’m not sure if, if you like
\nword studies and you find any <\/p>\n
139
\n00:09:47,080 –> 00:09:50,680
\nsignificance in Word studies.
\nI’m from Christchurch, N so I <\/p>\n
140
\n00:09:50,680 –> 00:09:54,240
\nhave to love word studies and I
\nhave to find amazing <\/p>\n
141
\n00:09:54,240 –> 00:09:57,520
\nsignificance in them, right?
\nAnd sorry, they’re going to <\/p>\n
142
\n00:09:57,520 –> 00:09:59,000
\nlisten to this in the tape.
\nThey’re going to say, why did <\/p>\n
143
\n00:09:59,000 –> 00:10:02,240
\nyou call us out that way?
\nI love you, I love you, right? <\/p>\n
144
\n00:10:04,280 –> 00:10:09,800
\nBut but afar off is one of those
\nphrases. <\/p>\n
145
\n00:10:09,800 –> 00:10:14,240
\nIt’s it has a lot of meaning and
\nhas meaning because we know that<\/p>\n
146
\n00:10:14,240 –> 00:10:18,880
\nwhen Abraham was taking his son
\nIsaac to sacrifice him at Mount <\/p>\n
147
\n00:10:18,880 –> 00:10:23,160
\nMoriah in Genesis chapter 22 and
\nverse 4, what what it says is <\/p>\n
148
\n00:10:23,160 –> 00:10:27,560
\nthat he saw Moriah far off.
\nAnd then, and then we also know <\/p>\n
149
\n00:10:27,560 –> 00:10:31,640
\nthat Hebrews picks up on that
\nphrase afar off, and Hebrews <\/p>\n
150
\n00:10:31,640 –> 00:10:35,600
\nassigns it a significance.
\nAnd we read about that in <\/p>\n
151
\n00:10:35,600 –> 00:10:38,200
\nHebrews chapter 12 and verse 13
\nhere. <\/p>\n
152
\n00:10:39,440 –> 00:10:44,480
\nThese all died in faith, having
\nnot received the promises, but <\/p>\n
153
\n00:10:44,480 –> 00:10:49,760
\nhaving seen them afar off, and
\nwere persuaded of them and <\/p>\n
154
\n00:10:49,760 –> 00:10:53,520
\nembraced them and confessed that
\nthey were strangers and pilgrims<\/p>\n
155
\n00:10:53,520 –> 00:10:59,760
\non the earth.
\nNow when Abraham saw Moriah afar<\/p>\n
156
\n00:10:59,760 –> 00:11:06,960
\noff, he might very well have
\nfelt dread for the pain and <\/p>\n
157
\n00:11:06,960 –> 00:11:09,640
\nbitter work of the moment.
\nMariah is where he was <\/p>\n
158
\n00:11:10,000 –> 00:11:13,120
\ninstructed to sacrifice his son
\nIsaac. <\/p>\n
159
\n00:11:14,360 –> 00:11:21,000
\nBut Abraham, his hope was not
\nbound up in present trials, but <\/p>\n
160
\n00:11:21,000 –> 00:11:24,400
\nin the promises to come, so that
\nhe could endure the the the <\/p>\n
161
\n00:11:24,400 –> 00:11:29,080
\nbitter work of the moment.
\nBut maybe you might consider <\/p>\n
162
\n00:11:29,080 –> 00:11:35,080
\nthat when Joseph’s brethren’s
\nbrethren saw Joseph afar off, <\/p>\n
163
\n00:11:35,720 –> 00:11:37,960
\nit’s like we see the exact
\nopposite. <\/p>\n
164
\n00:11:38,120 –> 00:11:40,600
\nIt’s interesting how Scripture
\ndescribes these opposites. <\/p>\n
165
\n00:11:40,840 –> 00:11:43,800
\nI want you to you know, I’m sure
\nyou had marked up in your Bible <\/p>\n
166
\n00:11:44,120 –> 00:11:46,840
\nAbraham’s version of afar off.
\nI’m sure you’ve crossed <\/p>\n
167
\n00:11:46,840 –> 00:11:49,480
\nreferenced that to Hebrews.
\nIf you haven’t, your your margin<\/p>\n
168
\n00:11:49,480 –> 00:11:51,120
\nhas.
\nSo it’s done right. <\/p>\n
169
\n00:11:52,200 –> 00:11:55,720
\nBut I just want you to consider
\nthis is the exact opposite afar <\/p>\n
170
\n00:11:55,720 –> 00:11:59,160
\noff, right?
\nIn fact, I’ll, I’ll put it to <\/p>\n
171
\n00:11:59,160 –> 00:12:04,560
\nyou in a, in a table, right.
\nSo this was me messing around <\/p>\n
172
\n00:12:04,560 –> 00:12:06,800
\nwith PowerPoint this morning
\ntrying to get this to animate, <\/p>\n
173
\n00:12:06,800 –> 00:12:08,280
\nright?
\nSo we’ll see if this works, <\/p>\n
174
\n00:12:08,360 –> 00:12:12,360
\nright.
\nSo Abraham and, and Judah, his <\/p>\n
175
\n00:12:12,360 –> 00:12:16,040
\nbrethren.
\nNow the phrase is they both saw <\/p>\n
176
\n00:12:16,080 –> 00:12:20,880
\nsomething afar off.
\nAbraham saw Mariah far off and <\/p>\n
177
\n00:12:21,240 –> 00:12:25,240
\nand Joseph’s brethren saw Joseph
\nafar off. <\/p>\n
178
\n00:12:25,480 –> 00:12:29,560
\nSo that’s the same phrase, you
\nknow, similarity is that in both<\/p>\n
179
\n00:12:29,560 –> 00:12:32,760
\ninstances, their present
\ncircumstances were painful. <\/p>\n
180
\n00:12:33,880 –> 00:12:38,800
\nOK, so they’re both caught up
\nin, in a, in a painful, bitter <\/p>\n
181
\n00:12:38,800 –> 00:12:42,080
\nmoment.
\nOK, But the difference is <\/p>\n
182
\n00:12:42,440 –> 00:12:49,360
\nAbraham was persuaded of future
\nglory, but but Joseph’s brethren<\/p>\n
183
\n00:12:49,720 –> 00:12:51,480
\nwere unconvinced of future
\nglory. <\/p>\n
184
\n00:12:53,400 –> 00:12:58,200
\nSo the attitude is that Abraham
\nentrusted God, but the attitude <\/p>\n
185
\n00:12:58,200 –> 00:13:00,080
\nof the brethren were not to
\ntrust God. <\/p>\n
186
\n00:13:02,160 –> 00:13:06,160
\nSo the result was Abraham was
\npersuaded to endure the trial <\/p>\n
187
\n00:13:06,160 –> 00:13:10,320
\nand suffer as a stranger, but
\nJudah’s brethren persuaded to <\/p>\n
188
\n00:13:10,320 –> 00:13:13,200
\ntake the future into their own
\nhand through sin. <\/p>\n
189
\n00:13:15,000 –> 00:13:17,040
\nSee.
\nWhat are we seeing afar off? <\/p>\n
190
\n00:13:17,040 –> 00:13:22,000
\nWhat do you see afar off?
\nYou’re caught. <\/p>\n
191
\n00:13:22,000 –> 00:13:25,720
\nYou’re caught in the bitterness
\nof a moment and there’s <\/p>\n
192
\n00:13:25,720 –> 00:13:29,120
\nsomething afar off.
\nAnd what’s the difference? <\/p>\n
193
\n00:13:29,720 –> 00:13:32,000
\nYou know, the difference is not
\nthe bitterness of the moment. <\/p>\n
194
\n00:13:32,000 –> 00:13:34,960
\nThat’s the same.
\nThe moment’s hard. <\/p>\n
195
\n00:13:37,360 –> 00:13:43,880
\nThe difference is your ability
\nto have a hope for the future. <\/p>\n
196
\n00:13:47,040 –> 00:13:49,520
\nThe Brethren version of that
\nhope was that his brother’s <\/p>\n
197
\n00:13:49,520 –> 00:13:53,280
\ngoing to reign over them.
\nThey didn’t consider that much <\/p>\n
198
\n00:13:53,280 –> 00:13:59,280
\nof A hope.
\nSo we have these two opposite <\/p>\n
199
\n00:13:59,480 –> 00:14:09,320
\nversions of afar off.
\nSo for the resentful, this kind <\/p>\n
200
\n00:14:09,320 –> 00:14:16,120
\nof attitude of being caught in
\nthe moment, it’s like a way of <\/p>\n
201
\n00:14:16,120 –> 00:14:23,320
\nlife, trusting God, trusting
\nGod, like hope for the Kingdom. <\/p>\n
202
\n00:14:24,240 –> 00:14:27,520
\nYou know, those are nice ideas,
\nright? <\/p>\n
203
\n00:14:27,520 –> 00:14:30,600
\nThey’re they’re good ideas.
\nI might send it to you in a <\/p>\n
204
\n00:14:30,600 –> 00:14:36,240
\npostcard, right?
\nYou know, but they but it feels <\/p>\n
205
\n00:14:36,240 –> 00:14:40,840
\ndistant.
\nSo being separated from God’s <\/p>\n
206
\n00:14:40,840 –> 00:14:43,800
\nhope for the future.
\nWhat do you have to do? <\/p>\n
207
\n00:14:44,640 –> 00:14:50,040
\nWell, if I can’t put some trust
\nin the future, then the obvious <\/p>\n
208
\n00:14:50,040 –> 00:14:53,360
\nalternative from sisters, the
\nobvious alternative is to change<\/p>\n
209
\n00:14:53,360 –> 00:14:54,640
\nthe circumstances for the
\npresent. <\/p>\n
210
\n00:14:56,800 –> 00:15:00,200
\nWhy wouldn’t you?
\nWhy would you be caught in the <\/p>\n
211
\n00:15:00,400 –> 00:15:03,840
\nin the trap where you’re not,
\nyou have no hope for the future <\/p>\n
212
\n00:15:03,840 –> 00:15:06,680
\nand you’re not willing to change
\nthe circumstances in the <\/p>\n
213
\n00:15:06,680 –> 00:15:12,240
\npresent.
\nSo, so they’re going to take it <\/p>\n
214
\n00:15:12,240 –> 00:15:16,920
\ninto their own hands and, and
\nthe record says that they <\/p>\n
215
\n00:15:16,920 –> 00:15:20,400
\nconspired together saying,
\nbehold, this dreamer cometh. <\/p>\n
216
\n00:15:21,640 –> 00:15:29,400
\nNow notice that Judah and his
\nbrethren do not refer to Joseph <\/p>\n
217
\n00:15:29,480 –> 00:15:32,600
\nby name.
\nJoseph is not Joseph here. <\/p>\n
218
\n00:15:32,920 –> 00:15:38,000
\nJoseph is the dreamer.
\nSo this is another symptom of <\/p>\n
219
\n00:15:38,000 –> 00:15:40,520
\nresentment.
\nI, I call it labeling. <\/p>\n
220
\n00:15:40,520 –> 00:15:48,760
\nYou can call it what you like.
\nYou can label it who’s who’s in <\/p>\n
221
\n00:15:48,760 –> 00:15:51,440
\nthe front row.
\nThat really laughed at that was <\/p>\n
222
\n00:15:51,440 –> 00:15:54,600
\nthat you Ken?
\nKen likes dad jokes. <\/p>\n
223
\n00:15:55,080 –> 00:16:03,280
\nKen, stay there all week please.
\nSo labeling is another symptom <\/p>\n
224
\n00:16:03,280 –> 00:16:05,800
\nof resentment.
\nSee, by labeling Joseph, what do<\/p>\n
225
\n00:16:05,800 –> 00:16:07,480
\nyou do?
\nYou strip him of his personal <\/p>\n
226
\n00:16:07,480 –> 00:16:10,880
\nidentity, right?
\nAnd if someone has a personal <\/p>\n
227
\n00:16:10,880 –> 00:16:13,800
\nidentity, you actually might
\nhave to feel compassion or <\/p>\n
228
\n00:16:13,800 –> 00:16:17,600
\nempathy or pity.
\nSee, Joseph is not a person that<\/p>\n
229
\n00:16:17,600 –> 00:16:20,640
\nfeels he’s no longer their
\nbrother. <\/p>\n
230
\n00:16:20,880 –> 00:16:23,640
\nHe’s a thing.
\nHe’s he’s a dreamer. <\/p>\n
231
\n00:16:25,240 –> 00:16:29,240
\nAnd if you listen carefully and
\nlisten to other people talk to <\/p>\n
232
\n00:16:29,240 –> 00:16:36,000
\nyou, if they want to judge
\nsomeone, they will often remove <\/p>\n
233
\n00:16:36,000 –> 00:16:39,720
\nthe name.
\nThey’re we’re not talking about <\/p>\n
234
\n00:16:39,720 –> 00:16:41,800
\na person.
\nWe’re talking about the <\/p>\n
235
\n00:16:41,840 –> 00:16:46,800
\nunamended, right, right.
\nWe’re not talking about an <\/p>\n
236
\n00:16:46,800 –> 00:16:49,840
\necclesia.
\nWe’re talking about Denver, <\/p>\n
237
\n00:16:51,720 –> 00:16:56,480
\nright, right.
\nSo, you know, we, we, you know, <\/p>\n
238
\n00:16:56,480 –> 00:16:59,400
\nwe’re not talking about an
\nindividual, We’re talking about <\/p>\n
239
\n00:17:00,200 –> 00:17:03,480
\nBrinkerhoffs, right, right.
\nWe’re going to give them a <\/p>\n
240
\n00:17:03,480 –> 00:17:05,760
\nlabel, right?
\nThey we’re going to, we’re going<\/p>\n
241
\n00:17:05,760 –> 00:17:07,720
\nto deny them.
\nI mean, some poor people were <\/p>\n
242
\n00:17:07,720 –> 00:17:09,880
\nmarried in this family.
\nThey never, you know, it’s, I <\/p>\n
243
\n00:17:09,880 –> 00:17:12,920
\nguess that’s their choice, like
\nthe rest of us didn’t get to <\/p>\n
244
\n00:17:12,920 –> 00:17:16,000
\nchoose.
\nSo you know, you’re going to lay<\/p>\n
245
\n00:17:16,000 –> 00:17:19,040
\nyou want to judge somebody.
\nI know what listen for it, <\/p>\n
246
\n00:17:19,440 –> 00:17:25,359
\nlisten for the label and and and
\nand you ask yourself is the next<\/p>\n
247
\n00:17:25,359 –> 00:17:28,880
\nthing that comes out of that
\nperson’s mouth of judgment is <\/p>\n
248
\n00:17:28,880 –> 00:17:31,280
\nthe next thing that comes after
\nthat person’s mouth of judgment,<\/p>\n
249
\n00:17:31,600 –> 00:17:35,560
\nbecause they can deny someone
\ntheir humanity, whereby they <\/p>\n
250
\n00:17:35,560 –> 00:17:40,960
\nmight actually feel pity or
\ncompassion or they might relate.<\/p>\n
251
\n00:17:42,520 –> 00:17:45,360
\nI mean, you can contrast that
\nwith the anti labeling words of <\/p>\n
252
\n00:17:45,360 –> 00:17:48,400
\nPaul, which are we are no,
\nneither Jew nor Greek or rich <\/p>\n
253
\n00:17:48,400 –> 00:17:53,680
\nnor poor.
\nAnd so the brother plot to to <\/p>\n
254
\n00:17:53,680 –> 00:17:57,600
\nkill Joseph.
\nAnd you wonder to yourself, <\/p>\n
255
\n00:17:57,600 –> 00:18:02,480
\nlike, you know, how often had
\nthe brothers actually fantasized<\/p>\n
256
\n00:18:02,840 –> 00:18:06,600
\nabout killing Joseph before the
\nthe situation actually presented<\/p>\n
257
\n00:18:06,600 –> 00:18:09,280
\nitself?
\nYou know, what sort of like <\/p>\n
258
\n00:18:09,280 –> 00:18:15,240
\nsordid pleasure had they gotten
\nwith these unchecked fantasies <\/p>\n
259
\n00:18:15,880 –> 00:18:21,520
\nthat danced around in their
\nimagination and now they had <\/p>\n
260
\n00:18:21,520 –> 00:18:27,000
\ntheir chance.
\nIt’s interesting that the <\/p>\n
261
\n00:18:27,000 –> 00:18:30,680
\nbrothers minds go immediately to
\nhow they can avoid getting <\/p>\n
262
\n00:18:30,680 –> 00:18:35,480
\ncaught, right?
\nSo Genesis 37 verse 20 says come<\/p>\n
263
\n00:18:35,480 –> 00:18:38,160
\nnow therefore, and let us slay
\nhim and cast him into some pit, <\/p>\n
264
\n00:18:38,760 –> 00:18:45,120
\nand we’ll say some evil beast
\nhath devoured him and we shall <\/p>\n
265
\n00:18:45,120 –> 00:18:47,360
\nsee what will become of his
\ndreams. <\/p>\n
266
\n00:18:49,160 –> 00:18:55,440
\nNow I’m sure that most of us
\ndon’t want to admit that how <\/p>\n
267
\n00:18:55,440 –> 00:19:00,360
\noften it was simply the fear of
\ngetting caught that is the only <\/p>\n
268
\n00:19:00,360 –> 00:19:01,800
\nthing that stopped us from
\nsinning. <\/p>\n
269
\n00:19:03,200 –> 00:19:09,160
\nSo the brothers might have must
\nhave felt this like this rush at<\/p>\n
270
\n00:19:09,160 –> 00:19:13,080
\nthe thought that they might
\nactually be able to get away <\/p>\n
271
\n00:19:13,080 –> 00:19:17,840
\nwith this.
\nTo the brother, the idea of of <\/p>\n
272
\n00:19:18,280 –> 00:19:22,120
\nof hurting Joseph, it would have
\ngiven them this immense <\/p>\n
273
\n00:19:22,120 –> 00:19:25,800
\npleasure.
\nThis was this was the answer. <\/p>\n
274
\n00:19:26,680 –> 00:19:29,600
\nThis was the solution.
\nThis was this was the thing that<\/p>\n
275
\n00:19:29,600 –> 00:19:32,320
\nwas going to take the pain away.
\nThis was the thing that was <\/p>\n
276
\n00:19:32,320 –> 00:19:36,720
\ngoing to make it even.
\nSee, these are the sort of crazy<\/p>\n
277
\n00:19:36,720 –> 00:19:39,800
\nanswers that those full of
\nresentment come up with. <\/p>\n
278
\n00:19:40,120 –> 00:19:46,640
\nResentment creates such
\nstrenuous emotional conditions <\/p>\n
279
\n00:19:47,720 –> 00:19:50,480
\nthat that we fantasize about
\ngetting even. <\/p>\n
280
\n00:19:51,240 –> 00:19:55,280
\nAnd often the only thing that
\nseparates an unchecked fantasy <\/p>\n
281
\n00:19:56,960 –> 00:20:05,280
\nfrom reality is opportunity and
\nopportunity. <\/p>\n
282
\n00:20:06,920 –> 00:20:12,080
\nWas walking towards them.
\nNow why should I say that? <\/p>\n
283
\n00:20:12,080 –> 00:20:17,120
\nUnchecked fantasy leads to
\nreality and you might be <\/p>\n
284
\n00:20:17,120 –> 00:20:19,120
\nthinking to yourself a couple
\nfantasies you have. <\/p>\n
285
\n00:20:22,920 –> 00:20:28,840
\nSee, resentment driven fantasy
\ncreates pleasure because what <\/p>\n
286
\n00:20:28,840 –> 00:20:35,960
\nhappens is it releases dopamine
\nin your in your mind and and it <\/p>\n
287
\n00:20:35,960 –> 00:20:39,080
\nfeels good.
\nAnd remembering how good it <\/p>\n
288
\n00:20:39,080 –> 00:20:43,000
\nfeels you, you’ll recall the
\nfantasy again. <\/p>\n
289
\n00:20:43,320 –> 00:20:46,680
\nExcept when you recall it again,
\nsomething awful happens. <\/p>\n
290
\n00:20:48,200 –> 00:20:53,120
\nIt doesn’t produce the same
\nquality of feeling that the <\/p>\n
291
\n00:20:53,120 –> 00:20:57,080
\nfirst fantasy did.
\nAnd so kind of feeling <\/p>\n
292
\n00:20:57,080 –> 00:20:59,880
\ndisappointed by the fact that
\nyou don’t get the same pleasure <\/p>\n
293
\n00:20:59,880 –> 00:21:02,000
\nyou did the first time.
\nWhat do you do? <\/p>\n
294
\n00:21:03,440 –> 00:21:06,040
\nWell, you intensify it.
\nHow do you intensify it? <\/p>\n
295
\n00:21:06,160 –> 00:21:07,720
\nWell, easy.
\nYou add details. <\/p>\n
296
\n00:21:09,080 –> 00:21:12,080
\nOh, yeah, I do it like this,
\nRight. <\/p>\n
297
\n00:21:15,120 –> 00:21:17,880
\nAnd then, you know, feeling a
\nbit down again because, you <\/p>\n
298
\n00:21:17,880 –> 00:21:20,320
\nknow, you’re still in the in the
\nbitterness of the moment. <\/p>\n
299
\n00:21:20,440 –> 00:21:23,480
\nWhat do you do?
\nYou you go back to the fantasy. <\/p>\n
300
\n00:21:23,480 –> 00:21:25,400
\nThat makes me feel better.
\nI’ll do that, Right. <\/p>\n
301
\n00:21:25,680 –> 00:21:28,560
\nAnd you go back to the fantasy
\nand you’re like, oh, you know, <\/p>\n
302
\n00:21:28,720 –> 00:21:31,200
\nit’s not making me feel as good
\nas it did the last time. <\/p>\n
303
\n00:21:31,200 –> 00:21:35,160
\nSo what am I going to do?
\nI’m going to add some more <\/p>\n
304
\n00:21:35,160 –> 00:21:39,960
\ndetails, right?
\nYes, that’s what you know. <\/p>\n
305
\n00:21:40,120 –> 00:21:42,440
\nAnd then I’ll do this and then
\nI’ll say that. <\/p>\n
306
\n00:21:43,400 –> 00:21:45,680
\nAnd then she’ll be properly
\nashamed of herself, you know, <\/p>\n
307
\n00:21:45,680 –> 00:21:52,560
\nwhatever it is, right?
\nAnd so you build this structure <\/p>\n
308
\n00:21:52,640 –> 00:21:59,400
\nof fantasy intolerance.
\nFantasy intolerance and tell the<\/p>\n
309
\n00:21:59,400 –> 00:22:04,320
\nonly thing that separates you
\nfrom doing that because you you <\/p>\n
310
\n00:22:04,320 –> 00:22:07,920
\nget to the point, no, that no
\nmatter how much you fantasize, <\/p>\n
311
\n00:22:10,480 –> 00:22:13,520
\nyou just can’t re recreate that
\nhigh that you got before. <\/p>\n
312
\n00:22:15,840 –> 00:22:18,240
\nAnd then the only way you’re
\ngoing to recreate that feeling <\/p>\n
313
\n00:22:19,000 –> 00:22:22,120
\nthat you’ve elicited within you,
\nthe phenomenon of craving that <\/p>\n
314
\n00:22:22,120 –> 00:22:25,800
\nyou’ve elicited within you with
\ndopamine is to do it. <\/p>\n
315
\n00:22:30,040 –> 00:22:32,640
\nAnd now you have a craving to do
\nit because that’s what dopamine <\/p>\n
316
\n00:22:32,640 –> 00:22:34,080
\ndoes in you.
\nIt creates a craving. <\/p>\n
317
\n00:22:37,760 –> 00:22:39,480
\nAnd now you’re just seeking an
\nopportunity. <\/p>\n
318
\n00:22:40,560 –> 00:22:41,960
\nAnd you think, how did I get
\nhere? <\/p>\n
319
\n00:22:44,040 –> 00:22:45,440
\nBecause you didn’t check the
\nfantasy. <\/p>\n
320
\n00:22:47,240 –> 00:22:50,920
\nYou let yourself think it.
\nYou let yourself recall it. <\/p>\n
321
\n00:22:51,920 –> 00:22:55,840
\nYou let yourself tumble it
\naround in your mind, thinking to<\/p>\n
322
\n00:22:55,840 –> 00:22:59,800
\nyourself, thinking to yourself.
\nIt’s not sin. <\/p>\n
323
\n00:23:01,120 –> 00:23:04,880
\nI haven’t actually done it just
\nfeels kind of good to think <\/p>\n
324
\n00:23:04,880 –> 00:23:10,720
\nabout it.
\nWasn’t Jesus wise when he said <\/p>\n
325
\n00:23:11,600 –> 00:23:25,000
\nthat’s where sin starts?
\nAnd Genesis six verse 5 <\/p>\n
326
\n00:23:25,000 –> 00:23:28,120
\nScripture says that every
\nimagination of the thoughts of <\/p>\n
327
\n00:23:28,120 –> 00:23:31,880
\nman’s heart were only evil
\ncontinually and his wickedness <\/p>\n
328
\n00:23:31,880 –> 00:23:36,480
\nwas great.
\nThe guys that it’s only a <\/p>\n
329
\n00:23:36,480 –> 00:23:40,840
\nthought and no one can see it.
\nAnd allowing ourselves to linger<\/p>\n
330
\n00:23:40,960 –> 00:23:48,600
\nin our imaginations is really a
\nvery, very a very great danger. <\/p>\n
331
\n00:23:49,720 –> 00:23:53,920
\nSin lieth at the door, and I
\nthink if we reflect a little bit<\/p>\n
332
\n00:23:53,920 –> 00:23:58,800
\non our own experience and maybe
\nour own worst actions will <\/p>\n
333
\n00:23:58,800 –> 00:24:05,320
\nrecognize that the process
\nstarted far, far sooner after <\/p>\n
334
\n00:24:05,320 –> 00:24:08,160
\nReuben intervenes in the story
\nin Genesis 37. <\/p>\n
335
\n00:24:08,960 –> 00:24:14,160
\nWe’re told this in verse 23.
\nIt came to pass when Joseph was <\/p>\n
336
\n00:24:14,160 –> 00:24:18,080
\ncome unto his brethren, that
\nthey stripped Joseph out of his <\/p>\n
337
\n00:24:18,080 –> 00:24:21,680
\ncoat, his coat of many colors
\nthat was on him. <\/p>\n
338
\n00:24:21,680 –> 00:24:25,800
\nAnd they took him and cast him
\ninto a pit, and the pit was <\/p>\n
339
\n00:24:25,800 –> 00:24:31,560
\nempty and there’s no water in
\nit, and they sat down to eat <\/p>\n
340
\n00:24:31,560 –> 00:24:36,000
\nbread.
\nWhat do you think Joseph was <\/p>\n
341
\n00:24:36,000 –> 00:24:42,080
\nsaying as they stripped him off
\nof his coat and threw him in a <\/p>\n
342
\n00:24:42,080 –> 00:24:45,080
\npit?
\nWhat was he saying as the <\/p>\n
343
\n00:24:45,080 –> 00:24:48,440
\nbrothers cried as as he cried to
\nthem? <\/p>\n
344
\n00:24:50,120 –> 00:24:51,720
\nHow would his voice have sound
\nhim? <\/p>\n
345
\n00:24:52,560 –> 00:24:57,720
\nWouldn’t he have been sobbing?
\nWould he have been saying, <\/p>\n
346
\n00:24:57,720 –> 00:25:01,200
\nbrothers, brothers, don’t
\nplease, please don’t, no, please<\/p>\n
347
\n00:25:01,200 –> 00:25:06,640
\ndon’t, please.
\nAnd do you want, do you want? <\/p>\n
348
\n00:25:06,640 –> 00:25:13,040
\nThe scripture says they do.
\nImmediately after that, it says <\/p>\n
349
\n00:25:13,040 –> 00:25:18,280
\nthey sat down to eat bread.
\nComfortable. <\/p>\n
350
\n00:25:19,800 –> 00:25:23,840
\nIt’s amazing how good you can
\nfeel just in that moment. <\/p>\n
351
\n00:25:24,480 –> 00:25:27,520
\nBoy, it feels good, You know?
\nIt’s it. <\/p>\n
352
\n00:25:27,720 –> 00:25:29,560
\nMy uncle Fred knows this.
\nHi, Fred. <\/p>\n
353
\n00:25:30,840 –> 00:25:31,560
\nHow you doing?
\nFred. <\/p>\n
354
\n00:25:31,960 –> 00:25:34,880
\nFred.
\nTo manage Fred’s pain, he takes <\/p>\n
355
\n00:25:34,880 –> 00:25:38,080
\npain medication.
\nThe pain medication is a variety<\/p>\n
356
\n00:25:38,080 –> 00:25:41,360
\nof morphine.
\nAnd what does morphine do in the<\/p>\n
357
\n00:25:41,360 –> 00:25:44,600
\nbody?
\nIt makes you feel pleasure. <\/p>\n
358
\n00:25:45,920 –> 00:25:48,880
\nAnd what does pleasure do?
\nIt stops pain. <\/p>\n
359
\n00:25:50,240 –> 00:25:54,000
\nSo the body’s main way to
\nregulate pain, by the way, is, <\/p>\n
360
\n00:25:55,040 –> 00:25:58,240
\nis pleasure.
\nEveryone who has kids know this.<\/p>\n
361
\n00:25:58,400 –> 00:26:02,640
\nEver gone to the beach and, and
\nas a, and as a parent, you’re <\/p>\n
362
\n00:26:02,640 –> 00:26:07,920
\nwalking up and the water’s cold
\nand you’re thinking yourself <\/p>\n
363
\n00:26:08,600 –> 00:26:11,240
\nnap, right?
\nAnd what and what do the kids <\/p>\n
364
\n00:26:11,240 –> 00:26:13,600
\ndo?
\nThey just run straight in the <\/p>\n
365
\n00:26:13,600 –> 00:26:15,760
\nwater.
\nYou’re thinking, do kids not <\/p>\n
366
\n00:26:15,760 –> 00:26:17,120
\nfeel cold?
\nRight? <\/p>\n
367
\n00:26:18,920 –> 00:26:19,440
\nWhat?
\nWhat? <\/p>\n
368
\n00:26:19,640 –> 00:26:21,600
\nWhat’s wrong with these
\nchildren? <\/p>\n
369
\n00:26:21,760 –> 00:26:25,120
\nThey’re brain damaged.
\nThey’re not brain damaged. <\/p>\n
370
\n00:26:26,520 –> 00:26:29,720
\nThey just get more pleasure from
\nswimming than you do. <\/p>\n
371
\n00:26:29,880 –> 00:26:34,120
\nAnd the pleasure they get blocks
\nout the cold, right? <\/p>\n
372
\n00:26:38,200 –> 00:26:39,920
\nAnd they might be brain damaged,
\nright? <\/p>\n
373
\n00:26:41,760 –> 00:26:44,720
\nMight be right.
\nBut but, you know, as an adult, <\/p>\n
374
\n00:26:44,720 –> 00:26:46,200
\nyou don’t get as much pleasure
\nfrom that. <\/p>\n
375
\n00:26:46,200 –> 00:26:52,240
\nSo you feel the cold and you
\nknow, they were they were so <\/p>\n
376
\n00:26:52,760 –> 00:26:58,400
\nhigh at that moment that they
\ncould be comfortable listening <\/p>\n
377
\n00:26:58,400 –> 00:27:02,920
\nto him scream and cry and yet
\neating bread. <\/p>\n
378
\n00:27:04,440 –> 00:27:08,320
\nAnd then but you, you wonder
\nwhat they’re thinking, you know,<\/p>\n
379
\n00:27:08,320 –> 00:27:14,200
\nlike, but you know, they, they
\nhad finally done it. <\/p>\n
380
\n00:27:16,000 –> 00:27:20,520
\nAnd but of all of them, the one
\nthat cracks first is Judah. <\/p>\n
381
\n00:27:20,520 –> 00:27:22,840
\nAnd we get Judah’s first
\nspeaking line in the Scripture, <\/p>\n
382
\n00:27:22,840 –> 00:27:27,120
\nand that’s found in Genesis 3726
\nto 27. <\/p>\n
383
\n00:27:29,080 –> 00:27:30,960
\nWe read there.
\nAnd Judah said unto his <\/p>\n
384
\n00:27:30,960 –> 00:27:34,880
\nbrethren, what prophet is it if
\nwe slay our brother and conceal <\/p>\n
385
\n00:27:34,880 –> 00:27:38,520
\nhis blood?
\nCome and let us sell him to the <\/p>\n
386
\n00:27:38,520 –> 00:27:42,640
\nIshmaelites, and let not our
\nhand be upon him, for he is our <\/p>\n
387
\n00:27:42,640 –> 00:27:46,640
\nbrother, our flesh, and our
\nflesh and his brethren were <\/p>\n
388
\n00:27:46,640 –> 00:27:50,360
\ncontent.
\nSo what do we learn about Judah <\/p>\n
389
\n00:27:50,720 –> 00:27:52,760
\nfrom this quote?
\nIt’s the first speaking line he <\/p>\n
390
\n00:27:52,760 –> 00:27:54,880
\nhas in Scripture, so we might as
\nwell pay attention to it. <\/p>\n
391
\n00:27:55,440 –> 00:28:00,240
\nFirstly, we learn he’s a leader.
\nThe the brothers heeded him and <\/p>\n
392
\n00:28:00,240 –> 00:28:01,800
\nwere content.
\nThey’re not willing to listen <\/p>\n
393
\n00:28:01,800 –> 00:28:05,760
\nreally to Reuben, but they are
\nwilling to listen to Judah. <\/p>\n
394
\n00:28:05,880 –> 00:28:09,720
\nThey respected his opinion, but
\nyou have to believe that from <\/p>\n
395
\n00:28:09,720 –> 00:28:12,400
\nJudah’s perspective, knowing
\nthat he was in a position to <\/p>\n
396
\n00:28:12,400 –> 00:28:15,760
\ninfluence would haunt him for
\nyears afterward. <\/p>\n
397
\n00:28:15,960 –> 00:28:17,640
\nIt proved that he wasn’t
\npassive. <\/p>\n
398
\n00:28:17,920 –> 00:28:20,480
\nHe wasn’t complicit.
\nHe couldn’t say, well, that was <\/p>\n
399
\n00:28:20,480 –> 00:28:23,720
\nSimeon’s idea.
\nHe couldn’t say, well, that was <\/p>\n
400
\n00:28:23,720 –> 00:28:25,960
\nLevi.
\nAnd I was just kind of a <\/p>\n
401
\n00:28:25,960 –> 00:28:29,000
\nbystander, right?
\nHe was like, no, he was active <\/p>\n
402
\n00:28:29,000 –> 00:28:31,720
\nin this.
\nHe took part. <\/p>\n
403
\n00:28:31,720 –> 00:28:33,560
\nHis voice mattered.
\nHis actions mattered. <\/p>\n
404
\n00:28:33,760 –> 00:28:36,880
\nThe next thing we learned about
\nJudah beyond the fact that he <\/p>\n
405
\n00:28:36,880 –> 00:28:39,320
\nwas a leader, it was he learned
\nhe was a compromiser. <\/p>\n
406
\n00:28:40,320 –> 00:28:43,240
\nThis is born by looking at 2
\nwords in Judah’s statement that <\/p>\n
407
\n00:28:43,240 –> 00:28:46,760
\nare really at complete contrast
\nwith one another. <\/p>\n
408
\n00:28:46,960 –> 00:28:49,960
\nSee, the first word reveals he
\nhas a conscience and the second <\/p>\n
409
\n00:28:49,960 –> 00:28:51,880
\nword denies he has a conscience.
\nRight. <\/p>\n
410
\n00:28:52,120 –> 00:28:55,040
\nAnd what were those two words?
\nWell, the first word, you might <\/p>\n
411
\n00:28:55,040 –> 00:28:56,560
\nhave guessed his brother.
\nWe’ve already mentioned it. <\/p>\n
412
\n00:28:56,560 –> 00:28:59,160
\nYou can’t help but notice that
\nyou just referred to Joseph, <\/p>\n
413
\n00:28:59,440 –> 00:29:02,400
\nthis time with the label
\ndreamer. <\/p>\n
414
\n00:29:02,400 –> 00:29:07,040
\nHe doesn’t call a dreamer.
\nThis time he doesn’t say let’s <\/p>\n
415
\n00:29:07,040 –> 00:29:11,600
\nnot hurt the dreamer.
\nHe says he’s a brother. <\/p>\n
416
\n00:29:11,920 –> 00:29:13,880
\nAnd here Judah displays a
\nconscience. <\/p>\n
417
\n00:29:13,960 –> 00:29:17,880
\nThe idea that murdering his
\nbrother felt too far to him to <\/p>\n
418
\n00:29:17,920 –> 00:29:20,920
\nit was wrong.
\nHe’s our brother in our flesh. <\/p>\n
419
\n00:29:20,920 –> 00:29:24,440
\nSo Judah removes the label and
\nin that way it removes some <\/p>\n
420
\n00:29:24,440 –> 00:29:30,240
\nimpunity from feeling guilty.
\nBut we see the word brother <\/p>\n
421
\n00:29:30,400 –> 00:29:34,280
\ncoupled with another that stands
\nin complete contrast to the word<\/p>\n
422
\n00:29:34,280 –> 00:29:35,240
\nbrother.
\nAnd guess what? <\/p>\n
423
\n00:29:35,240 –> 00:29:42,400
\nThat word is Steve.
\nThis is the participation part <\/p>\n
424
\n00:29:44,520 –> 00:29:50,280
\nprophet.
\nWhat prophet is it if we slay <\/p>\n
425
\n00:29:50,280 –> 00:29:54,120
\nour brother?
\nSo in Hebrew, the word prophet <\/p>\n
426
\n00:29:54,120 –> 00:29:58,640
\nstands for gain or an unjust
\ngain acquired by violence. <\/p>\n
427
\n00:29:59,960 –> 00:30:03,760
\nIt’s sometimes translated
\ncovetousness, a bribe or spoil. <\/p>\n
428
\n00:30:03,840 –> 00:30:08,360
\nIn fact, in relation to the sons
\nof Eli in First Samuel chapter <\/p>\n
429
\n00:30:08,360 –> 00:30:13,160
\n8, it’s used this way.
\nAnd his sons walked not in his <\/p>\n
430
\n00:30:13,160 –> 00:30:15,120
\nways, but turned aside after
\nlucre. <\/p>\n
431
\n00:30:15,120 –> 00:30:19,000
\nThat’s that word, prophet and
\ntook bribes and perverted <\/p>\n
432
\n00:30:19,040 –> 00:30:22,360
\njustice.
\nIt’s a word most often <\/p>\n
433
\n00:30:22,360 –> 00:30:26,720
\ntranslated as gain by unjust
\nmeans or exploitation of the <\/p>\n
434
\n00:30:26,720 –> 00:30:31,400
\nweak by the powerful.
\nAnd so we see it’s like an <\/p>\n
435
\n00:30:31,400 –> 00:30:35,920
\nastonishingly appropriate word
\nthat Judah chooses to apply to <\/p>\n
436
\n00:30:35,920 –> 00:30:40,160
\nhimself.
\nIt appears that Judah avoids one<\/p>\n
437
\n00:30:40,160 –> 00:30:44,080
\npassion of the heart, which is
\nwrath or murder by satisfying <\/p>\n
438
\n00:30:44,080 –> 00:30:48,080
\nanother, which is his desire for
\nfor gain, which we’ll recognize <\/p>\n
439
\n00:30:48,080 –> 00:30:50,200
\nlater story.
\nHe had a strong desire to <\/p>\n
440
\n00:30:50,200 –> 00:30:53,640
\naccumulate wealth and to Judah
\nthis makes sense. <\/p>\n
441
\n00:30:53,640 –> 00:30:57,600
\nThis is a good trade off if
\nnothing else. <\/p>\n
442
\n00:30:58,600 –> 00:31:02,200
\nWhat this verse shows us is
\nJudah has a long, long way to go<\/p>\n
443
\n00:31:04,000 –> 00:31:10,320
\nand to come.
\nGod must take someone willing to<\/p>\n
444
\n00:31:10,320 –> 00:31:17,560
\nuse power and authority for
\nselfish gain and change him to 1<\/p>\n
445
\n00:31:17,560 –> 00:31:21,000
\nusing willing to use power and
\nauthority for self sacrifice. <\/p>\n
446
\n00:31:21,000 –> 00:31:22,800
\nThat’s the journey that Judah
\nhas to go on. <\/p>\n
447
\n00:31:27,240 –> 00:31:29,640
\nAnd so putting the words
\ntogether, brother, brother and <\/p>\n
448
\n00:31:29,640 –> 00:31:33,840
\nprophet, the short statement by
\nJudah shows us a character trait<\/p>\n
449
\n00:31:33,840 –> 00:31:36,320
\nof Judah which we’re going to
\nencounter in the next chapter. <\/p>\n
450
\n00:31:36,640 –> 00:31:40,760
\nJudah is a compromiser.
\nHe doesn’t want to do wrong, <\/p>\n
451
\n00:31:40,840 –> 00:31:43,640
\nhe’s just unwilling to do right.
\nEver. <\/p>\n
452
\n00:31:43,800 –> 00:31:45,240
\nEver found yourself in that
\nposition? <\/p>\n
453
\n00:31:47,160 –> 00:31:49,160
\nSo Judah’s answer is to
\ncompromise. <\/p>\n
454
\n00:31:49,480 –> 00:31:52,360
\nHe’s going to ease his
\nconscience by not murdering his <\/p>\n
455
\n00:31:52,360 –> 00:31:56,400
\nbrother, but he’s going to
\nprofit by selling him into <\/p>\n
456
\n00:31:56,400 –> 00:32:02,800
\nEgypt.
\nNow I want you to imagine how <\/p>\n
457
\n00:32:02,800 –> 00:32:10,360
\nmany times must Judah have
\nthought back on the Prophet that<\/p>\n
458
\n00:32:10,360 –> 00:32:18,520
\nhe gained by selling Joseph.
\nNow Joseph was sold for 2020 <\/p>\n
459
\n00:32:18,520 –> 00:32:21,320
\npieces of silver.
\nNow let’s just say that Benjamin<\/p>\n
460
\n00:32:21,320 –> 00:32:23,360
\nwasn’t with the brethren,
\nbecause he probably wasn’t. <\/p>\n
461
\n00:32:24,480 –> 00:32:28,880
\nAnd so I have 10 brethren.
\nThen up there at Dothan, if I <\/p>\n
462
\n00:32:28,880 –> 00:32:33,840
\ntake 20 pieces of silver and I
\ndivide it by 10, I get 2 pieces <\/p>\n
463
\n00:32:33,840 –> 00:32:40,160
\nof silver each. 2 silver silver
\ncoins. <\/p>\n
464
\n00:32:41,600 –> 00:32:44,120
\nNow I want you to imagine Joseph
\nif you can. <\/p>\n
465
\n00:32:46,840 –> 00:33:00,500
\nHe has a blood stained coat in
\none hand and has 2 silver coins <\/p>\n
466
\n00:33:02,220 –> 00:33:09,700
\nin the other hand.
\nI want you to imagine that walk <\/p>\n
467
\n00:33:11,420 –> 00:33:18,520
\nback to Hebron, every step
\ntaking you closer to your <\/p>\n
468
\n00:33:18,520 –> 00:33:24,880
\nfather.
\nWhat do you think you thought of<\/p>\n
469
\n00:33:24,880 –> 00:33:29,400
\nthat prophet?
\nDon’t you wonder how sometimes <\/p>\n
470
\n00:33:29,920 –> 00:33:33,040
\nthis is how we’ll think it is at
\nthe judgement, See. <\/p>\n
471
\n00:33:36,400 –> 00:33:42,520
\nWe’ll look at our prophet.
\nAm I off the mic now? <\/p>\n
472
\n00:33:44,040 –> 00:33:45,360
\nOh, because I never turned it
\non, did I? <\/p>\n
473
\n00:33:45,760 –> 00:33:46,560
\nSo now I’m.
\nI’m not. <\/p>\n
474
\n00:33:47,600 –> 00:33:49,520
\nI’m now messing up with the
\nrecording, aren’t I? <\/p>\n
475
\n00:33:51,320 –> 00:33:56,320
\nOK, sorry.
\nIs it on now, David? <\/p>\n
476
\n00:33:56,400 –> 00:34:01,040
\nSounds like it’s on at the
\njudgement seat. <\/p>\n
477
\n00:34:04,280 –> 00:34:12,600
\nLooking at our profit and I
\nwonder how small the profit will<\/p>\n
478
\n00:34:12,600 –> 00:34:16,400
\nseem to us.
\nNow. <\/p>\n
479
\n00:34:16,480 –> 00:34:19,080
\nIt’s the scripture actually kind
\nof gives us a sense that this is<\/p>\n
480
\n00:34:19,080 –> 00:34:23,520
\nwhat we’re meant to think
\nbecause the Scripture says in <\/p>\n
481
\n00:34:23,520 –> 00:34:31,239
\nMatthew chapter 16, verse 26,
\nfor what will it profit a man if<\/p>\n
482
\n00:34:31,239 –> 00:34:36,880
\nhe gains the whole world and
\nforfeits his life gains the <\/p>\n
483
\n00:34:36,880 –> 00:34:42,600
\nwhole world.
\nJudah had two silver coins. <\/p>\n
484
\n00:34:48,440 –> 00:34:53,120
\nWhat would he have given?
\nWhat profit would he have paid <\/p>\n
485
\n00:34:58,630 –> 00:35:02,030
\nto not have to face this, to
\ntake it back? <\/p>\n
486
\n00:35:04,310 –> 00:35:09,190
\nRomans says this is the same
\nword as profit in Matthew. <\/p>\n
487
\n00:35:10,270 –> 00:35:14,550
\nRomans says in Romans 6 verse
\n21, What return, What profit did<\/p>\n
488
\n00:35:14,550 –> 00:35:19,590
\nyou get from the things of which
\nyou are now ashamed? <\/p>\n
489
\n00:35:26,360 –> 00:35:28,360
\nTo Judah, that prophet would
\nhave felt like death. <\/p>\n
490
\n00:35:31,520 –> 00:35:37,440
\nYou think he spent that money?
\nYou think he could barely even <\/p>\n
491
\n00:35:37,640 –> 00:35:44,640
\nmanage to look at it.
\nSo he takes that long journey <\/p>\n
492
\n00:35:44,640 –> 00:35:46,120
\nhome and what?
\nWhat do you think he’s doing on <\/p>\n
493
\n00:35:46,120 –> 00:35:48,640
\nthat journey?
\nWhat do you think he’s doing? <\/p>\n
494
\n00:35:51,120 –> 00:35:55,000
\nBig shows on the inside tell you
\nwhat he’s doing. <\/p>\n
495
\n00:35:55,440 –> 00:35:59,480
\nHe is rehearsing what he is
\ngoing to say to his father. <\/p>\n
496
\n00:36:00,720 –> 00:36:04,360
\nI’m going to say this and he’s
\ngoing to say that. <\/p>\n
497
\n00:36:04,480 –> 00:36:07,400
\nThen I’m going to say this and
\nhe’s going to say that. <\/p>\n
498
\n00:36:09,560 –> 00:36:14,880
\nBut oh, he might say this.
\nEver done the wrong thing? <\/p>\n
499
\n00:36:16,440 –> 00:36:18,720
\nAnd then rehearse what you’re
\ngoing to tell someone to cover <\/p>\n
500
\n00:36:18,720 –> 00:36:25,960
\nyour tracks over and over in
\nyour mind, trying to find the <\/p>\n
501
\n00:36:25,960 –> 00:36:27,960
\nsoftest way you can get out of
\nit. <\/p>\n
502
\n00:36:31,120 –> 00:36:33,400
\nThe conversations in his head
\nwould have been endless. <\/p>\n
503
\n00:36:35,680 –> 00:36:40,640
\nNow, much to Judas surprise, I’m
\nsure the plot worked perfectly. <\/p>\n
504
\n00:36:41,520 –> 00:36:45,680
\nJacob seizes the coat.
\nHe concludes for himself that <\/p>\n
505
\n00:36:45,680 –> 00:36:50,080
\nhis son had been torn by a wild
\nbeast and he mourn for many days<\/p>\n
506
\n00:36:50,880 –> 00:36:54,760
\nand it says that his boys tried
\nto comfort him in Genesis 37 <\/p>\n
507
\n00:36:54,760 –> 00:36:57,280
\nverse 35.
\nNow they would have been <\/p>\n
508
\n00:36:57,280 –> 00:37:00,040
\nmiserable comforters.
\nYou think Job had some bad <\/p>\n
509
\n00:37:00,040 –> 00:37:03,880
\ncomforters, right?
\nI mean, they didn’t feel sorry <\/p>\n
510
\n00:37:03,880 –> 00:37:05,880
\nfor Jacob.
\nThey would have felt sorry for <\/p>\n
511
\n00:37:05,880 –> 00:37:14,250
\nthemselves.
\nSo so obviously Jacob refused <\/p>\n
512
\n00:37:14,250 –> 00:37:17,210
\ntheir comforts.
\nOf course he refused their <\/p>\n
513
\n00:37:17,210 –> 00:37:19,730
\ncomforts.
\nJacob knew that his sons didn’t <\/p>\n
514
\n00:37:19,730 –> 00:37:22,330
\nlike Joseph.
\nHe didn’t think perhaps that <\/p>\n
515
\n00:37:22,330 –> 00:37:25,720
\nthey had murdered Joseph,
\nalthough maybe, maybe he had <\/p>\n
516
\n00:37:25,720 –> 00:37:35,160
\nsome suspicions of that.
\nAnd so, so Jacob would have been<\/p>\n
517
\n00:37:35,200 –> 00:37:40,520
\na constant and loathsome
\nreminder of the enormity of <\/p>\n
518
\n00:37:40,520 –> 00:37:43,280
\ntheir sin.
\nTheir guilty conscience would <\/p>\n
519
\n00:37:43,280 –> 00:37:46,560
\nfind no relief.
\nYou wake up, there’s your father<\/p>\n
520
\n00:37:46,560 –> 00:37:49,240
\nmourning.
\nThe next day there’s your father<\/p>\n
521
\n00:37:49,240 –> 00:37:51,760
\nmourning.
\nThe next day there’s your father<\/p>\n
522
\n00:37:51,760 –> 00:37:53,920
\nmourning, looking at your two
\ncoins. <\/p>\n
523
\n00:37:59,200 –> 00:38:02,800
\nThey would be reminded again and
\nagain and again of what they had<\/p>\n
524
\n00:38:02,800 –> 00:38:04,160
\ndone.
\nAnd every time they look at <\/p>\n
525
\n00:38:04,160 –> 00:38:06,680
\ntheir father, what would happen?
\nWell, I’ll tell you what would <\/p>\n
526
\n00:38:06,680 –> 00:38:09,720
\nhave happened.
\nThat not in their stomach would <\/p>\n
527
\n00:38:09,720 –> 00:38:13,200
\nhave just turned a little bit
\nmore and a little bit more and a<\/p>\n
528
\n00:38:13,200 –> 00:38:17,280
\nlittle bit more.
\nSo that the brothers are just <\/p>\n
529
\n00:38:17,280 –> 00:38:20,480
\ndoing something that all of us
\nunderstand when we combine <\/p>\n
530
\n00:38:21,320 –> 00:38:24,800
\nconscience and sin.
\nAnd that’s guilt. <\/p>\n
531
\n00:38:26,240 –> 00:38:29,600
\nNow think back to Joseph’s
\nbrothers eating bread within <\/p>\n
532
\n00:38:29,600 –> 00:38:32,560
\nearshot of Joseph’s.
\nCries for distress, cries for <\/p>\n
533
\n00:38:32,560 –> 00:38:35,560
\nhelp.
\nCries which they could ignore. <\/p>\n
534
\n00:38:35,680 –> 00:38:38,560
\nOf course they could ignore it.
\nWhy, they had the equivalent of <\/p>\n
535
\n00:38:38,560 –> 00:38:40,000
\nmorphine floating around their
\nbrain. <\/p>\n
536
\n00:38:40,000 –> 00:38:42,280
\nYou can ignore anything.
\nI could ignore cold oceans, <\/p>\n
537
\n00:38:42,920 –> 00:38:47,160
\nright?
\nBut you know The funny thing <\/p>\n
538
\n00:38:47,160 –> 00:38:49,600
\nabout medicine, right, Uncle
\nFred? <\/p>\n
539
\n00:38:49,680 –> 00:38:50,920
\nWhat?
\nWhat’s the problem with it? <\/p>\n
540
\n00:38:52,120 –> 00:38:55,360
\nIt wears off, right?
\nRight. <\/p>\n
541
\n00:38:57,120 –> 00:38:58,720
\nAnd what happens when it wears
\noff? <\/p>\n
542
\n00:39:00,400 –> 00:39:04,080
\nPain comes back because it’s
\nnever really gone. <\/p>\n
543
\n00:39:05,520 –> 00:39:10,360
\nIt just got covered up.
\nAnd we’re told what happened <\/p>\n
544
\n00:39:10,360 –> 00:39:16,240
\nwhen the pain wore off.
\nWe’re told this in Genesis <\/p>\n
545
\n00:39:16,240 –> 00:39:22,160
\nchapter 42 and verse 21, and
\nthis is when the brothers are <\/p>\n
546
\n00:39:22,160 –> 00:39:29,280
\nsitting in an Egyptian jail and
\nthey said to one another, we are<\/p>\n
547
\n00:39:29,280 –> 00:39:34,600
\nverily guilty concerning our
\nbrother and that we saw the <\/p>\n
548
\n00:39:34,600 –> 00:39:39,480
\nanguish of his soul when he
\nbesought us and we would not <\/p>\n
549
\n00:39:39,480 –> 00:39:42,520
\nhear.
\nTherefore is this distress come <\/p>\n
550
\n00:39:42,520 –> 00:39:46,920
\nupon us.
\nSo while they would not hear <\/p>\n
551
\n00:39:46,920 –> 00:39:50,200
\nJoseph that day as they ate
\nbread, do you know what else <\/p>\n
552
\n00:39:50,200 –> 00:39:55,000
\nthey got in return?
\nThey got to hear that voice <\/p>\n
553
\n00:39:56,000 –> 00:40:02,360
\nevery day for 22 years.
\nMaybe there’s something in your <\/p>\n
554
\n00:40:02,360 –> 00:40:09,040
\npast that you’re hearing that
\nvoice every day. <\/p>\n
555
\n00:40:10,600 –> 00:40:16,280
\nLike Joseph’s brothers, they
\ndidn’t hear him that day, but in<\/p>\n
556
\n00:40:16,280 –> 00:40:20,400
\ntheir mind’s ear, they heard him
\nfrom that day forward. <\/p>\n
557
\n00:40:23,000 –> 00:40:27,840
\nSo we have a clue then that self
\nimportance had turned into self <\/p>\n
558
\n00:40:27,840 –> 00:40:31,720
\njustification, had turned into
\nself righteousness, had turned <\/p>\n
559
\n00:40:31,720 –> 00:40:40,240
\ninto self loathing, grinding
\nguilt. <\/p>\n
560
\n00:40:42,480 –> 00:40:45,240
\nThe brothers had thought that
\nlying to their father about <\/p>\n
561
\n00:40:45,240 –> 00:40:50,880
\nselling Joseph would help them.
\nThat was it was the solution to <\/p>\n
562
\n00:40:50,880 –> 00:40:53,280
\navoid Jacob’s wrath, to not get
\ncaught. <\/p>\n
563
\n00:40:55,080 –> 00:40:57,920
\nIt’s funny how doing the wrong
\nthing to avoid pain doesn’t <\/p>\n
564
\n00:40:57,920 –> 00:41:02,600
\navoid pain.
\nBut that wasn’t a lesson that <\/p>\n
565
\n00:41:02,600 –> 00:41:04,520
\nJudah was ready to learn in this
\nchapter. <\/p>\n
566
\n00:41:05,320 –> 00:41:07,680
\nSo let’s finish briefly this
\nway. <\/p>\n
567
\n00:41:08,600 –> 00:41:11,840
\nHow much time I have left?
\n10 minutes. <\/p>\n
568
\n00:41:12,400 –> 00:41:23,720
\nLook at me, Mark, see if you can
\ntop that one. <\/p>\n
569
\n00:41:25,280 –> 00:41:30,080
\nSo turn over to Genesis chapter
\n37 verses 9:00 to 11:00. <\/p>\n
570
\n00:41:30,080 –> 00:41:32,880
\nAgain, I just want to make an
\nobservation as we conclude <\/p>\n
571
\n00:41:35,480 –> 00:41:37,480
\nGenesis chapter 37 verses 9:00
\nto 11:00. <\/p>\n
572
\n00:41:37,480 –> 00:41:45,240
\nWe read there and he dreamed
\nanother dream and told it to his<\/p>\n
573
\n00:41:45,240 –> 00:41:49,880
\nbrothers, and said, Behold, I
\nhave dreamed another dream. <\/p>\n
574
\n00:41:50,800 –> 00:41:54,840
\nAnd behold, the sun, the moon,
\nand the 11 stars were bowing <\/p>\n
575
\n00:41:54,840 –> 00:42:00,800
\ndown to me, Joseph says.
\nBut when he told it to his <\/p>\n
576
\n00:42:00,800 –> 00:42:05,280
\nfather and to his brothers, his
\nfather rebuked him and said to <\/p>\n
577
\n00:42:05,280 –> 00:42:07,800
\nhim, What is this dream that you
\nhave dreamed? <\/p>\n
578
\n00:42:08,360 –> 00:42:11,960
\nShall I, your mother and your
\nbrothers indeed come to bow <\/p>\n
579
\n00:42:11,960 –> 00:42:14,240
\nourselves to the ground before
\nyou? <\/p>\n
580
\n00:42:16,080 –> 00:42:20,400
\nAnd his brothers were jealous of
\nhim, but his father kept the <\/p>\n
581
\n00:42:20,400 –> 00:42:26,320
\nsaying in mind.
\nSo we’re told that the brothers <\/p>\n
582
\n00:42:26,320 –> 00:42:28,800
\nwere jealous or they’re envious.
\nThat’s that word Khanna. <\/p>\n
583
\n00:42:30,320 –> 00:42:33,560
\nBut we’re told that Jacob wasn’t
\njealous or envious. <\/p>\n
584
\n00:42:34,320 –> 00:42:40,240
\nJacob did something different.
\nJacob observed the saying. <\/p>\n
585
\n00:42:40,240 –> 00:42:46,360
\nNow that word observed stands
\nfor to treasure up something in <\/p>\n
586
\n00:42:46,360 –> 00:42:49,680
\nmemory, the treasure of
\nsomething in memory. <\/p>\n
587
\n00:42:51,040 –> 00:42:55,360
\nNow.
\nNow, we can be sure then, given <\/p>\n
588
\n00:42:55,400 –> 00:42:59,440
\nwhat that word means, that this
\nis not an incident that Jacob <\/p>\n
589
\n00:42:59,440 –> 00:43:02,040
\nwould have forgotten.
\nBrothers certainly didn’t forget<\/p>\n
590
\n00:43:02,040 –> 00:43:05,920
\nit, did they?
\nAnd Jacob wouldn’t have either. <\/p>\n
591
\n00:43:06,280 –> 00:43:08,840
\nHe pondered it.
\nHe thought about it. <\/p>\n
592
\n00:43:09,680 –> 00:43:11,320
\nWhat does it mean?
\nMaybe he was thinking about it <\/p>\n
593
\n00:43:11,320 –> 00:43:15,480
\nin relation to his now wife who
\nwas asleep. <\/p>\n
594
\n00:43:18,640 –> 00:43:22,800
\nBut it’s interesting then, if
\nJacob did think about this dream<\/p>\n
595
\n00:43:22,800 –> 00:43:32,520
\nso carefully that we read this
\nin Genesis chapter 49 and verse <\/p>\n
596
\n00:43:32,520 –> 00:43:40,440
\n8 when speaking about Judah and
\nblessing his sons. <\/p>\n
597
\n00:43:41,880 –> 00:43:47,800
\nWhat does Jacob say?
\nJacob says, Judah, Thou art he <\/p>\n
598
\n00:43:48,120 –> 00:43:52,160
\nwhom thy brethren shall praise.
\nThy hand shall be in the neck of<\/p>\n
599
\n00:43:52,160 –> 00:43:57,600
\nthine enemies.
\nThy father’s children shall bow <\/p>\n
600
\n00:43:57,600 –> 00:44:06,480
\ndown before thee.
\nJacob changes it so in Genesis <\/p>\n
601
\n00:44:06,480 –> 00:44:11,400
\n37.
\nJudah was so incensed. <\/p>\n
602
\n00:44:12,840 –> 00:44:15,120
\nAnd what was he insisted about?
\nWe know what he was. <\/p>\n
603
\n00:44:15,200 –> 00:44:17,960
\nHe was incensed about the dream.
\nWhy do we know that? <\/p>\n
604
\n00:44:18,160 –> 00:44:22,040
\nBecause he said, behold, the
\ndreamer cometh. <\/p>\n
605
\n00:44:24,400 –> 00:44:26,800
\nThey were not going to allow
\nthat dream to take place. <\/p>\n
606
\n00:44:26,800 –> 00:44:31,480
\nThey were not going to bow down
\nbefore that man, that boy, that <\/p>\n
607
\n00:44:31,480 –> 00:44:38,560
\nbrother, absolutely not so much
\nso that they’re going to make <\/p>\n
608
\n00:44:38,560 –> 00:44:42,360
\nhim not merely a brother,
\nthey’re going to transform into <\/p>\n
609
\n00:44:42,360 –> 00:44:44,680
\na slave.
\nWell, who’s going to ever bow <\/p>\n
610
\n00:44:44,680 –> 00:44:49,440
\ndown before a slave?
\nNo one bows down before a slave.<\/p>\n
611
\n00:44:54,560 –> 00:45:06,120
\nAnd yet somehow, through the
\nprocess of this book and through<\/p>\n
612
\n00:45:06,120 –> 00:45:18,920
\nthe process of being willing to
\nbe a slave, Judah, we become a <\/p>\n
613
\n00:45:18,920 –> 00:45:24,600
\nking.
\nThe very thing, the very thing <\/p>\n
614
\n00:45:25,600 –> 00:45:29,680
\nhe was jealous over.
\nHow does that happen? <\/p>\n
615
\n00:45:30,840 –> 00:45:33,560
\nWell, that’s a question we’re
\ngoing to have to answer the rest<\/p>\n
616
\n00:45:33,560 –> 00:45:34,000
\nof this week.\n<\/p><\/div>\n","protected":false},"excerpt":{"rendered":"
Class 1 from this series was used in GCT Episode 322. 1 00:00:00,280 –> 00:00:03,360 This…<\/p>\n","protected":false},"author":1,"featured_media":786,"menu_order":0,"comment_status":"open","ping_status":"closed","template":"","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"episode_type":"","audio_file":"https:\/\/anchor.fm\/s\/8765608\/podcast\/play\/94442953\/https%3A%2F%2Fd3ctxlq1ktw2nl.cloudfront.net%2Fstaging%2F2024-10-15%2Fff72f24f-4851-7081-ff8d-5c17e63aec89.mp3","podmotor_file_id":"","podmotor_episode_id":"","cover_image":"","cover_image_id":"","duration":"00:45:39","filesize":"83.62M","filesize_raw":"","date_recorded":"","explicit":"","block":""},"tags":[],"series":[18],"class_list":["post-1222","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\/1222\/ben-brinkerhoff-overcoming-resentment-class-2-the-compromiser","player_link":"https:\/\/goodchristadelphiantalks.com\/podcast-player\/1222\/ben-brinkerhoff-overcoming-resentment-class-2-the-compromiser","audio_player":"https:\/\/goodchristadelphiantalks.com\/podcast-player\/1222\/ben-brinkerhoff-overcoming-resentment-class-2-the-compromiser<\/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":"Ben Brinkerhoff – Overcoming Resentment – Class 2 – The Compromiser<\/a><\/blockquote>