Class 6 from this series was used in GCT Episode 329.<\/p>\n
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\nLovely to see you again as we
\nstart on our second session in <\/p>\n
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\nunlocking the book of Proverbs.
\nAnd today we’re going to look at<\/p>\n
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\nthis character, the evil man.
\nBut just quickly to recap what <\/p>\n
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\nwe looked at in our last study.
\nWe looked at four keys to <\/p>\n
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\nunlocking the book of Proverbs.
\nWe uncovered the right spirit <\/p>\n
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\nand approach, and that is we
\nshould be reading it as if we’re<\/p>\n
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\nthe son reading the words of the
\nfather from God to Christ <\/p>\n
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\nhimself and to us, his children.
\nWe are to read them as if we are<\/p>\n
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\nengaging in a process of
\ncorrection, where we are <\/p>\n
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\naccepting the correction and
\nchastening of the father. <\/p>\n
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\nHebrews tells us that.
\nWe saw that the biblical <\/p>\n
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\nfoundation of the book of
\nProverbs is in the request from <\/p>\n
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\nSolomon to God.
\nGive me wisdom. <\/p>\n
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\nGive me knowledge that I might
\ndiscern between good and evil <\/p>\n
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\nand provide justice and judgment
\nto my people. <\/p>\n
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\nAnd so the whole book of
\nProverbs is an answer to that <\/p>\n
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\nquestion.
\nIt’s a capturing of that wisdom,<\/p>\n
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\nthe knowledge, understanding and
\nwisdom of good and evil. <\/p>\n
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\nWe looked at the purpose
\nstatement in chapter one. <\/p>\n
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\nAnd so the first eight verses,
\nthere were five precise <\/p>\n
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\nstatements of purpose for the
\nbook. <\/p>\n
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\nAnd the rest of the book will
\nthen keep tapping back into <\/p>\n
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\nthose purpose statements.
\nAnd finally, four key words, <\/p>\n
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\nknowledge, understanding, wisdom
\nand instruction that are <\/p>\n
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\nrepeated in chapter one and
\nchapter two and then throughout <\/p>\n
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\nthe rest of the book.
\nAnd so it’s a book of learning <\/p>\n
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\nprocess from knowledge to
\ncomprehension to wisdom, the <\/p>\n
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\npractical application of that in
\nlife as part of the <\/p>\n
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\ninstructional correction process
\nof the heavenly father for all <\/p>\n
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\nof his children.
\nThen we read chapter two of <\/p>\n
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\nProverbs as we have this
\nmorning. <\/p>\n
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\nAnd we saw that it was
\nstructured around an if to then.<\/p>\n
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\nIf you do this, search for
\nwisdom, knowledge, understanding<\/p>\n
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\nand search and cry after it.
\nLift up your voice for it. <\/p>\n
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\nYou’ll find it because it comes
\nfrom God’s mouth. <\/p>\n
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\nAnd you will then be delivered
\nfrom these two arch nemeses from<\/p>\n
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\nthe way of the evil man.
\nAnd chapter two, verse 16, to <\/p>\n
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\ndeliver thee from the strange
\nwoman. <\/p>\n
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\nAnd so these two big archetypes
\nstart to emerge in the book of <\/p>\n
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\nProverbs as the arch enemies of
\nthe son and the warnings of the <\/p>\n
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\nfather to the son and dealing
\nwith these two run through the <\/p>\n
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\nbook.
\nSo this morning we want to <\/p>\n
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\nidentify who the evil man is,
\nwhy we need to be delivered from<\/p>\n
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\nthem and how that might work.
\nNow, to do that, you’re going to<\/p>\n
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\nneed a handout.
\nSo hopefully everybody’s got a <\/p>\n
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\ncopy of the handout, which is
\njust the text. <\/p>\n
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\nIt’s a one pager.
\nIt’s got the main text up to <\/p>\n
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\nchapter six of Proverbs.
\nAnyone not got that? <\/p>\n
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\nPut your hand up.
\nOK, so whoever was helping <\/p>\n
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\n00:02:51,885 –> 00:02:54,660
\ndistribute those, have we run
\nout or do we have more? <\/p>\n
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\nAwesome.
\nThank you. <\/p>\n
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\nSo as that’s going out, I’ll
\njust step you through what we’ve<\/p>\n
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\ngot here.
\nSo these are the main evil or <\/p>\n
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\nwicked man passages from
\nProverbs chapter one to six. <\/p>\n
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\nThey don’t have all of the
\nallusions and references to the <\/p>\n
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\nwicked or evil man in the rest
\nof the book of Proverbs. <\/p>\n
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\nWe’re going to share those with
\nyou maybe later in the session. <\/p>\n
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\nSo these are going to be our
\nmain text for our Bible study <\/p>\n
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\nthis morning that we’re going to
\ngo through and help us identify <\/p>\n
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\nwho this evil man or wicked man
\nis, what their attributes are <\/p>\n
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\nand why it is we need to be
\ndelivered from it and how we can<\/p>\n
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\nbe delivered from it.
\nSo that’s our purpose this <\/p>\n
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\nmorning.
\nNow, before we start, I want to <\/p>\n
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\ntalk about some important words
\nor ideas for today that we’re <\/p>\n
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\ngoing to use quite frequently
\nduring the session. <\/p>\n
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\nSo here they are.
\nThey’re four key terms that <\/p>\n
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\nwe’re going to keep looking at
\nand talking about and revolving <\/p>\n
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\naround.
\nAnd there are two pairs. <\/p>\n
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\nSo here’s the first.
\nThe Hebrew term for evil, which <\/p>\n
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\nis ra, which literally means bad
\nor spoiled from a root, which <\/p>\n
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\nmeans to break something in
\npieces, is compared to the good.<\/p>\n
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\nThe Hebrew term tobe, which
\nmeans to be pleasant or good. <\/p>\n
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\nSo there’s a pairing.
\nGood and evil is how we would <\/p>\n
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\nnormally hear these translated
\nin the scripture. <\/p>\n
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\nBut you’ll see there’s an idea
\nbehind it. <\/p>\n
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\nBefore it’s become good and
\nevil, there’s an idea of good or<\/p>\n
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\npleasant versus something that’s
\nbad or spoiled. <\/p>\n
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\nAnd we’re going to talk about
\nthat in a moment. <\/p>\n
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\nThe other two terms are the
\nwords wicked and right, often <\/p>\n
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\ntranslated just in the book of
\nProverbs. <\/p>\n
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\nSo when you read righteous or
\njust or right or just, it’s the <\/p>\n
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\nsame word.
\nIt’s the word tzik in the <\/p>\n
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\nHebrew, and it means to be
\nright. <\/p>\n
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\nIt’s from the verb to be right.
\nSo there’s a concept here. <\/p>\n
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\nYou can see of a justice, a
\njudgment. <\/p>\n
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\nSomething’s right.
\nAnd its opposite is the word <\/p>\n
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\nrasha, wicked, from a verb to be
\nwrong. <\/p>\n
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\nSo there’s wrong and right in a
\nmoral sense. <\/p>\n
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\nAnd then there is evil and good.
\nBut the idea is about something <\/p>\n
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\nspoiled, something bad,
\nsomething broken in pieces <\/p>\n
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\nversus something that’s good or
\nsomething that’s pleasant. <\/p>\n
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\nI also need to introduce you to
\nthis character here. <\/p>\n
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\nWe’re going to call him Rara
\nbecause he’s very evil this <\/p>\n
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\nmorning.
\nAnd he’s going to be lurking <\/p>\n
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\naround in the slides and lurking
\naround because he’s the evil man<\/p>\n
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\nand the encapsulation of him.
\nNow here’s a really important <\/p>\n
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\npoint.
\nWhen we come across the word <\/p>\n
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\nevil, we’ll find it’s used in
\nfive related contexts. <\/p>\n
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\nAnd they’re all connected and
\nrelated. <\/p>\n
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\nAll right.
\nSo just go through this. <\/p>\n
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\nIt’s an important idea.
\nEvil can be evil thinking. <\/p>\n
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\nBad, wrong, rotten, broken in
\npieces thinking. <\/p>\n
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\nEvil can be speech.
\nSo there is evil speech or evil <\/p>\n
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\naction.
\nSpeech being a form of action. <\/p>\n
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\nThere can be consequences
\nbecause we’re thinking evilly, <\/p>\n
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\nspeaking evilly and doing
\nevilly. <\/p>\n
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\nThere are evil consequences from
\nthe behaviors of people who do <\/p>\n
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\nthat.
\nAnd that can be called evil, the<\/p>\n
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\nconsequences.
\nBecause it’s evil, God brings <\/p>\n
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\njudgment upon it.
\nSo even God’s judgments can be <\/p>\n
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\ncalled the day of evil or evil
\ncomes upon them. <\/p>\n
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\nBut it’s actually God’s
\njudgments, which are evil <\/p>\n
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\nconsequences.
\nAnd finally, evil can be just a <\/p>\n
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\ngeneral experience.
\nSo we’re going to look at some <\/p>\n
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\npassages, particularly the book
\nof Ecclesiastes, a partner book <\/p>\n
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\nto the book of Proverbs, of
\ncourse. <\/p>\n
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\nWell, you see that it talks
\nabout when you’re older and the <\/p>\n
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\ndays are evil.
\nAnd so it talks about all the <\/p>\n
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\ntrials of old ages being evil.
\nSo a general concept or <\/p>\n
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\nexperience of badness, broken in
\npieces, something spoiled as a <\/p>\n
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\ngeneral experience as well.
\nSo our thinking, our speech, our<\/p>\n
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\nactions, the consequences of
\nthat in our lives and impact on <\/p>\n
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\nothers.
\nGod’s judgment that he brings <\/p>\n
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\nupon people who are evil or
\nwicked and evil as a general <\/p>\n
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\nenvironment that we’re within.
\nAnd we’re experiences that are <\/p>\n
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\nbad happen and they are evil.
\nAll right. <\/p>\n
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\nSo those are the important ideas
\nthat we have today. <\/p>\n
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\nNow, I want to go to a passage
\nhere coming to Jeremiah chapter <\/p>\n
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\n24, verse 110, where we come
\nacross this parable called the <\/p>\n
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\ngood and evil figs.
\nAnd we need to pick up a <\/p>\n
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\nparticular point there.
\nIt’s an important one as we look<\/p>\n
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\nat the subject.
\nSo Jeremiah 24, verses 1 to 10. <\/p>\n
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\nAnd of course, this passage here
\nis the passage that refers to <\/p>\n
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\nthe two classes of people who
\nwere in the land of Israel. <\/p>\n
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\nOne were going to be taken off
\nto Babylon and they were called <\/p>\n
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\n00:07:40,721 –> 00:07:43,460
\nthe good figs and they were
\ntaken there for their good. <\/p>\n
138
\n00:07:43,460 –> 00:07:47,396
\nAnd the rest were left in the
\nland and they were called the <\/p>\n
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\nevil figs.
\nSo in Jeremiah chapter 24 and in<\/p>\n
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\nverse 1, Yahweh shows Jeremiah
\ntwo baskets of figs that are set<\/p>\n
141
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\nbefore the temple of Yahweh.
\nAfter the Nebuchadnezzar, king <\/p>\n
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\nof Babylon had carried away
\ncaptive, Jeconiah, son of <\/p>\n
143
\n00:08:01,692 –> 00:08:05,080
\nJehoiakim, king of Judah, and
\nothers were left in the land. <\/p>\n
144
\n00:08:05,420 –> 00:08:08,060
\nVerse 2.
\nOne basket had very good figs. <\/p>\n
145
\n00:08:09,100 –> 00:08:12,508
\nSo there’s a term tobe, good
\nfigs, like the figs that are <\/p>\n
146
\n00:08:12,508 –> 00:08:15,060
\nfirst ripe, and the other basket
\nhave very naughty. <\/p>\n
147
\n00:08:15,200 –> 00:08:17,460
\nThat’s actually the word for
\nevil, right? <\/p>\n
148
\n00:08:17,540 –> 00:08:20,106
\nThat’s evil figs.
\nThey could not be eaten because <\/p>\n
149
\n00:08:20,106 –> 00:08:22,480
\nthey were so bad, the word evil.
\nVerse 3. <\/p>\n
150
\n00:08:22,560 –> 00:08:24,460
\nThen Yahweh said, what do you
\nsee, Jeremiah? <\/p>\n
151
\n00:08:24,620 –> 00:08:27,470
\nHe said, figs.
\nThe good figs, very good, and <\/p>\n
152
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\nthe evil, very evil, that cannot
\nbe eaten, they’re so evil. <\/p>\n
153
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\nSo the point is, here’s a
\nphysical property of figs. <\/p>\n
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\nSome aren’t good, some are
\nreally disgusting and rotten and<\/p>\n
155
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\nmaori.
\nAnd so the terms good and evil <\/p>\n
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\nare applied to a physical thing
\nthat’s used as a metaphor to <\/p>\n
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\nrepresent the state of the
\npeople in a moral sense, good <\/p>\n
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\nand evil.
\nSo it’s a little thing that the <\/p>\n
159
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\nscripture does where it takes a
\nphysical, literal thing, puts <\/p>\n
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\nattributes because one’s good
\nand one’s really not good, <\/p>\n
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\nthat’s evil, and then takes it
\nas a metaphor to apply to human <\/p>\n
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\nbeings to moral good and evil.
\nAnd we’ll see that running <\/p>\n
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\nthrough many of the passages
\nthat we look at. <\/p>\n
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\nSo that’s the metaphorical
\nassociation of those figs. <\/p>\n
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\nAll right, I’ll give you another
\nillustration, I think, here, of <\/p>\n
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\nthis concept of good and evil
\nbeing properties of the physical<\/p>\n
167
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\nworld we’re in in our experience
\nthat then get used and applied <\/p>\n
168
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\nto good and evil in a moral
\nsense. <\/p>\n
169
\n00:09:34,700 –> 00:09:39,133
\nAnd also of this idea that a
\nmetaphor is attached, a <\/p>\n
170
\n00:09:39,133 –> 00:09:42,052
\nrepresentation is attached.
\nAnd what we’re going to do is we<\/p>\n
171
\n00:09:42,052 –> 00:09:46,978
\nhave this beautiful pot here.
\nAll right, so this is Caleb’s <\/p>\n
172
\n00:09:46,978 –> 00:09:49,760
\npot.
\nCaleb and Alyssa, you may know, <\/p>\n
173
\n00:09:49,760 –> 00:09:54,048
\nhave taken up pottery.
\nAnd as Caleb is wont, if you <\/p>\n
174
\n00:09:54,048 –> 00:09:57,456
\nknow him, he puts all his heart
\nand soul into everything he <\/p>\n
175
\n00:09:57,456 –> 00:09:59,724
\ndoes.
\nSo he’s been doing a lot of <\/p>\n
176
\n00:09:59,724 –> 00:10:01,780
\npottery and here’s one of his
\nbeautiful pots. <\/p>\n
177
\n00:10:02,100 –> 00:10:04,160
\nAll right, and it’s good, it’s
\npleasant, isn’t it? <\/p>\n
178
\n00:10:04,280 –> 00:10:08,789
\nYou all see that?
\nBeautiful pot, perfectly made, <\/p>\n
179
\n00:10:08,789 –> 00:10:12,627
\nall in shape.
\nVery useful, you can put things <\/p>\n
180
\n00:10:12,627 –> 00:10:15,934
\nin the pot.
\nYou can hide your keys <\/p>\n
181
\n00:10:15,934 –> 00:10:20,095
\nunderneath the pot.
\nYou could even drink out of the <\/p>\n
182
\n00:10:20,095 –> 00:10:22,340
\npot.
\nIt’s a good pot. <\/p>\n
183
\n00:10:22,820 –> 00:10:26,696
\nIt’s pleasant, it’s useful.
\nYou probably can’t see that that<\/p>\n
184
\n00:10:26,696 –> 00:10:29,000
\nwell, so I’ll bring that up so
\nyou can all see it. <\/p>\n
185
\n00:10:30,060 –> 00:10:34,680
\nBeautiful pot.
\nWell done, Caleb. <\/p>\n
186
\n00:10:35,100 –> 00:10:37,740
\nAmazing job.
\nHow much? <\/p>\n
187
\n00:10:37,740 –> 00:10:44,360
\nI know Caleb got much.
\nNow, I want you to do something.<\/p>\n
188
\n00:10:44,460 –> 00:10:45,720
\nWe’re going to do a
\nrepresentation. <\/p>\n
189
\n00:10:46,660 –> 00:10:49,356
\nYou want to take your life, it’s
\ngoing well, and you’re doing <\/p>\n
190
\n00:10:49,356 –> 00:10:51,820
\ngood things, and you know what
\nthe moral choices are, and <\/p>\n
191
\n00:10:51,820 –> 00:10:54,060
\nchoosing all that, and you pop
\nthem into the pot. <\/p>\n
192
\n00:10:54,140 –> 00:10:55,540
\nThat pot’s you now.
\nIt’s good. <\/p>\n
193
\n00:10:56,180 –> 00:10:58,240
\nPleasant.
\nAll right, got it? <\/p>\n
194
\n00:10:58,660 –> 00:11:02,030
\nIt’s a representation of you.
\nIt’s now taking on the qualities<\/p>\n
195
\n00:11:02,030 –> 00:11:03,700
\nof you.
\nThat’s that pot. <\/p>\n
196
\n00:11:04,880 –> 00:11:06,320
\nThanks, Caleb.
\nThat’s really good. <\/p>\n
197
\n00:11:06,320 –> 00:11:35,900
\nSorry, Caleb.
\nNow it’s an evil pot. <\/p>\n
198
\n00:11:35,900 –> 00:11:40,360
\nNow that’s us when we’re stuffed
\nup in life. <\/p>\n
199
\n00:11:41,180 –> 00:11:43,878
\nWe’ve committed sin.
\nWe’ve gone down the path of <\/p>\n
200
\n00:11:43,878 –> 00:11:46,600
\nevil.
\nIn God’s view, it’s now broken. <\/p>\n
201
\n00:11:47,840 –> 00:11:50,400
\nIt’s a broken pot.
\nIt’s broken in pieces. <\/p>\n
202
\n00:11:50,900 –> 00:11:54,131
\nAnd so that’s the concept of
\ngood and evil when we compare <\/p>\n
203
\n00:11:54,131 –> 00:11:56,280
\nthem.
\nAll right, thanks, Caleb. <\/p>\n
204
\n00:11:56,720 –> 00:12:00,140
\nIt was a beautiful pot, but you
\ncan have it back afterwards. <\/p>\n
205
\n00:12:00,140 –> 00:12:08,592
\nHow much?
\nNow here’s a bunch of passages <\/p>\n
206
\n00:12:08,592 –> 00:12:11,568
\nfrom the book of Ecclesiastes,
\nand you’ll see that it uses the <\/p>\n
207
\n00:12:11,568 –> 00:12:13,800
\nterm evil in terms of bad stuff
\nthat happens. <\/p>\n
208
\n00:12:13,880 –> 00:12:16,606
\nThat’s not nice stuff.
\nAll right, we’ll just race <\/p>\n
209
\n00:12:16,606 –> 00:12:18,820
\nthrough these.
\nThere is a man whose labor was <\/p>\n
210
\n00:12:18,820 –> 00:12:20,940
\nin wisdom and in knowledge and
\nin equity. <\/p>\n
211
\n00:12:21,280 –> 00:12:24,372
\nSo he’s a good man.
\nAnd yet to a man that has not <\/p>\n
212
\n00:12:24,372 –> 00:12:26,520
\nlabored therein, shall he leave
\nall his portion. <\/p>\n
213
\n00:12:26,520 –> 00:12:30,160
\nThis is vanity and a great evil,
\nhe says. <\/p>\n
214
\n00:12:30,760 –> 00:12:34,432
\nSo this is somebody who’s
\nlabored hard, generated all this<\/p>\n
215
\n00:12:34,432 –> 00:12:37,530
\nwealth and this well-being.
\nYet they don’t get to <\/p>\n
216
\n00:12:37,530 –> 00:12:39,040
\nparticipate.
\nSomebody else does. <\/p>\n
217
\n00:12:39,300 –> 00:12:41,600
\nAnd that’s evil, says the
\nEcclesiastes. <\/p>\n
218
\n00:12:41,600 –> 00:12:46,465
\nEcclesiastes 5, verse 13.
\nThere is a sore evil which I’ve <\/p>\n
219
\n00:12:46,465 –> 00:12:49,710
\nseen under the sun, namely
\nriches kept for owners of to <\/p>\n
220
\n00:12:49,710 –> 00:12:53,172
\ntheir hurt.
\nFor those riches perish by evil <\/p>\n
221
\n00:12:53,172 –> 00:12:55,738
\ntravail.
\nAnd he begets the sun and <\/p>\n
222
\n00:12:55,738 –> 00:13:00,250
\nthere’s nothing in his hand.
\nAll right, so there is dad’s <\/p>\n
223
\n00:13:00,250 –> 00:13:04,560
\nlabor, built this wealth, and
\nthen something happens in life. <\/p>\n
224
\n00:13:04,640 –> 00:13:08,113
\nThere’s an evil travail.
\nHe loses it all and the sun ends<\/p>\n
225
\n00:13:08,113 –> 00:13:11,540
\nup with nothing.
\nEvil. <\/p>\n
226
\n00:13:12,320 –> 00:13:16,300
\nEcclesiastes 11, verse 1 to 2.
\nCast thy bread upon many waters,<\/p>\n
227
\n00:13:16,300 –> 00:13:18,260
\nfor thou shalt find after many
\ndays. <\/p>\n
228
\n00:13:18,640 –> 00:13:21,721
\nGive a portion to seven and also
\nto eight, for thou knowest not <\/p>\n
229
\n00:13:21,721 –> 00:13:24,424
\nwhat evil shall be upon thee.
\nIt’s a bad stuff that’s <\/p>\n
230
\n00:13:24,424 –> 00:13:27,466
\nhappening.
\nNot necessarily moral, but <\/p>\n
231
\n00:13:27,466 –> 00:13:31,480
\nsomething that’s bad, that’s
\nevil, that’s broken in pieces. <\/p>\n
232
\n00:13:31,940 –> 00:13:35,581
\nNow, of course, the biblical
\nconcept is all of that context <\/p>\n
233
\n00:13:35,581 –> 00:13:40,210
\nof bad stuff that happens can be
\ntraced all the way back to the <\/p>\n
234
\n00:13:40,210 –> 00:13:44,331
\nGarden of Eden, and the
\nintroduction of evil into a <\/p>\n
235
\n00:13:44,331 –> 00:13:47,460
\nworld that was very good, very
\ntoad. <\/p>\n
236
\n00:13:47,460 –> 00:13:50,840
\nEcclesiastes 12, verse 1,
\nfinally. <\/p>\n
237
\n00:13:50,840 –> 00:13:54,368
\nRemember now thy Creator in the
\ndays of thy youth, while the <\/p>\n
238
\n00:13:54,368 –> 00:13:57,895
\nevil days come not, nor the
\nyears draw nigh when thou shalt <\/p>\n
239
\n00:13:57,895 –> 00:14:02,129
\nsay, I have no pleasure.
\nSo, it’s saying that all the <\/p>\n
240
\n00:14:02,129 –> 00:14:07,200
\ntrials of old age can be called
\nevil, because it’s difficult. <\/p>\n
241
\n00:14:07,820 –> 00:14:11,930
\nIt’s bad stuff, not nice.
\nAll right, so that’s a quick <\/p>\n
242
\n00:14:11,930 –> 00:14:16,666
\nrace around the use of these
\nterms good and evil in the <\/p>\n
243
\n00:14:16,666 –> 00:14:20,386
\nScripture.
\nBut today we’re going to be <\/p>\n
244
\n00:14:20,386 –> 00:14:22,140
\nlooking at these two as a
\npairing. <\/p>\n
245
\n00:14:23,320 –> 00:14:28,516
\nEvil and good, and wicked and
\nright in a moral sense, right <\/p>\n
246
\n00:14:28,516 –> 00:14:34,054
\nand wrong.
\nNow, there are two other <\/p>\n
247
\n00:14:34,054 –> 00:14:36,368
\npairings.
\nJust make a note of this, <\/p>\n
248
\n00:14:36,368 –> 00:14:38,140
\nbecause we’ll come back to this
\nin some other studies. <\/p>\n
249
\n00:14:38,140 –> 00:14:42,580
\nAs we go through the book, there
\nare four antagonistic pairings. <\/p>\n
250
\n00:14:42,660 –> 00:14:46,588
\nWe’ve looked at two, good and
\nevil, right, the just, and <\/p>\n
251
\n00:14:46,588 –> 00:14:50,872
\nwrong, the wicked, the wise and
\nthe fool, and the woman wisdom <\/p>\n
252
\n00:14:50,872 –> 00:14:54,494
\nversus the strange woman.
\nAnd so the whole book of <\/p>\n
253
\n00:14:54,494 –> 00:14:58,162
\nProverbs revolves around these
\ntwo antagonistic pairs, as the <\/p>\n
254
\n00:14:58,162 –> 00:15:01,050
\nFather explains to the Son, a
\nknowledge, understanding, <\/p>\n
255
\n00:15:01,050 –> 00:15:05,020
\nwisdom, and the principles of
\ngood and evil manifest in right <\/p>\n
256
\n00:15:05,020 –> 00:15:08,866
\nand wrong, wise and fool, and
\nthe woman wisdom, and the <\/p>\n
257
\n00:15:08,866 –> 00:15:12,530
\nstrange woman.
\nAll right, well, who is this <\/p>\n
258
\n00:15:12,530 –> 00:15:15,470
\nevil man?
\nWell, you should all have your <\/p>\n
259
\n00:15:15,470 –> 00:15:18,045
\nhandout now.
\nSo we’re going to do a little <\/p>\n
260
\n00:15:18,045 –> 00:15:20,640
\nbit of work with this.
\nIt’s a Bible study. <\/p>\n
261
\n00:15:20,980 –> 00:15:23,758
\nWe’re all sitting down going,
\noh, I want to know about this <\/p>\n
262
\n00:15:23,758 –> 00:15:25,606
\nevil man.
\nSo we’ve pulled out the passages<\/p>\n
263
\n00:15:25,606 –> 00:15:27,643
\nfor you.
\nWe’ve put them on a piece of <\/p>\n
264
\n00:15:27,643 –> 00:15:29,705
\npaper.
\nAnd I’ve done a little bit of <\/p>\n
265
\n00:15:29,705 –> 00:15:32,972
\nthe first stages for you, which
\nis just to read it and observe <\/p>\n
266
\n00:15:32,972 –> 00:15:34,760
\nwhat’s going on.
\nWhat are the repetitions? <\/p>\n
267
\n00:15:34,760 –> 00:15:36,820
\nSo I’ll just quickly race you
\nthrough this. <\/p>\n
268
\n00:15:36,940 –> 00:15:39,380
\nNow, at the bottom of it is a
\nnice space. <\/p>\n
269
\n00:15:40,000 –> 00:15:43,540
\nAnd I suggest you draw some
\nbeautiful picture like this, <\/p>\n
270
\n00:15:43,780 –> 00:15:46,760
\njust so that we’ve got a mental
\nrepresentation of it. <\/p>\n
271
\n00:15:46,820 –> 00:15:48,949
\nAnd it’s something that we’re
\ngoing to pick up as we go <\/p>\n
272
\n00:15:48,949 –> 00:15:50,920
\nthrough these studies.
\nThere’s a really good way of <\/p>\n
273
\n00:15:50,920 –> 00:15:52,680
\nunlocking the prophets is to get
\nthe visual. <\/p>\n
274
\n00:15:53,560 –> 00:15:56,578
\nDraw the pictures.
\nYou’ll see a whole lot of detail<\/p>\n
275
\n00:15:56,578 –> 00:15:59,140
\ninformation in there that you
\nmight not if you just read it. <\/p>\n
276
\n00:15:59,200 –> 00:16:01,708
\nSo let’s draw a picture.
\nAnd what we’re going to do is <\/p>\n
277
\n00:16:01,708 –> 00:16:03,598
\nfill in this picture.
\nSo you’ve got the evil man, <\/p>\n
278
\n00:16:03,598 –> 00:16:06,280
\nRara.
\nThere’s his path. <\/p>\n
279
\n00:16:06,360 –> 00:16:08,532
\nAnd we’re going to get a whole
\nlot of descriptors of his path <\/p>\n
280
\n00:16:08,532 –> 00:16:11,064
\nand what it is.
\nThere’s another path of the <\/p>\n
281
\n00:16:11,064 –> 00:16:13,160
\njust.
\nAnd we’re going to get <\/p>\n
282
\n00:16:13,160 –> 00:16:16,256
\ndescriptions about that and some
\nwarnings and instructions about <\/p>\n
283
\n00:16:16,256 –> 00:16:17,854
\nthat.
\nAnd then we’re going to have a <\/p>\n
284
\n00:16:17,854 –> 00:16:20,125
\nwhole lot of descriptions, so
\ncharacteristics, actions, <\/p>\n
285
\n00:16:20,125 –> 00:16:25,120
\nbehaviors, and the experience of
\nthe evil or the wicked man. <\/p>\n
286
\n00:16:25,400 –> 00:16:27,160
\nAll right.
\nSo that’s what our sheet’s for <\/p>\n
287
\n00:16:27,160 –> 00:16:29,556
\nthis morning.
\nAnd we’re going to pull out of <\/p>\n
288
\n00:16:29,556 –> 00:16:31,840
\nthe text and put into that
\npicture some of the detail. <\/p>\n
289
\n00:16:31,840 –> 00:16:35,685
\nSo here’s a few things that we
\nwould notice if we went through,<\/p>\n
290
\n00:16:35,685 –> 00:16:38,340
\nread it carefully, got out a
\ncoloring in pencil. <\/p>\n
291
\n00:16:38,520 –> 00:16:41,300
\nSo the first thing to notice is
\nall the words colored in blue. <\/p>\n
292
\n00:16:42,840 –> 00:16:46,400
\nVerse chapter 2, verse 14.
\nVerse 14. <\/p>\n
293
\n00:16:46,400 –> 00:16:49,196
\nWe rejoice to do evil in the
\ndelight and the frovelness of <\/p>\n
294
\n00:16:49,196 –> 00:16:50,540
\nthe wicked.
\nVerse 14. <\/p>\n
295
\n00:16:50,660 –> 00:16:52,020
\nEnded on to the path of the
\nwicked. <\/p>\n
296
\n00:16:52,160 –> 00:16:53,740
\nVerse 17.
\nThe bread of wickedness. <\/p>\n
297
\n00:16:53,820 –> 00:16:55,220
\nVerse 19.
\nThe wicked. <\/p>\n
298
\n00:16:55,380 –> 00:16:59,505
\nSo we find this term, the
\nwicked, running through as a <\/p>\n
299
\n00:16:59,505 –> 00:17:02,500
\ncharacteristic or a description
\nof the evil man. <\/p>\n
300
\n00:17:02,620 –> 00:17:05,079
\nSo the evil man and the wicked
\nare the same. <\/p>\n
301
\n00:17:05,400 –> 00:17:08,060
\nThe wicked one, the evil man,
\nthe evil one, the evil man. <\/p>\n
302
\n00:17:08,380 –> 00:17:10,654
\nThey’re the same.
\nThey’re just being given <\/p>\n
303
\n00:17:10,654 –> 00:17:12,440
\ndifferent terms.
\nRight. <\/p>\n
304
\n00:17:12,520 –> 00:17:15,284
\nSecond thing we notice is we
\nlook at all the words that are <\/p>\n
305
\n00:17:15,284 –> 00:17:18,460
\ncolored in green.
\nSo verse 15. <\/p>\n
306
\n00:17:18,780 –> 00:17:21,660
\nWalk not in the way with them.
\nRefrain thy foot from the path. <\/p>\n
307
\n00:17:22,020 –> 00:17:23,500
\nVerse 16.
\nTheir feet run. <\/p>\n
308
\n00:17:23,960 –> 00:17:26,784
\nChapter 2, verse 13.
\nThey leave the paths of <\/p>\n
309
\n00:17:26,784 –> 00:17:28,460
\nuprightness.
\nVerse 12 of chapter 2. <\/p>\n
310
\n00:17:28,560 –> 00:17:30,780
\nThey’ll be from the way of the
\nevil man. <\/p>\n
311
\n00:17:31,160 –> 00:17:34,180
\nVerse 15 of chapter 2.
\nThere I throw it in their paths.<\/p>\n
312
\n00:17:34,280 –> 00:17:37,855
\nVerse 14 of chapter 4.
\nEnter not into the paths of the <\/p>\n
313
\n00:17:37,855 –> 00:17:39,700
\nwicked or go in the way of evil
\nman. <\/p>\n
314
\n00:17:39,700 –> 00:17:42,080
\nChapter 4, verse 18.
\nThe path of the just. <\/p>\n
315
\n00:17:42,400 –> 00:17:45,580
\nVerse 19 of chapter 4.
\nThe way of the wicked. <\/p>\n
316
\n00:17:46,160 –> 00:17:48,680
\nChapter 4, verse 26.
\nThe path of thy feet. <\/p>\n
317
\n00:17:48,760 –> 00:17:51,880
\nThe ways are established.
\nVerse 12 of chapter 6. <\/p>\n
318
\n00:17:52,140 –> 00:17:54,020
\nA wicked man walks with a
\nfroward mouth. <\/p>\n
319
\n00:17:54,080 –> 00:17:55,980
\nSo there’s a path or there’s a
\nway. <\/p>\n
320
\n00:17:57,000 –> 00:18:00,036
\nBut there’s two paths and ways.
\nThere’s a path of the just and <\/p>\n
321
\n00:18:00,036 –> 00:18:03,000
\nthere’s a path or way of the
\nwicked or of the evil. <\/p>\n
322
\n00:18:05,600 –> 00:18:08,736
\nNext thing we notice is we see
\nall the ones that are colored in<\/p>\n
323
\n00:18:08,736 –> 00:18:12,872
\norange.
\nAnd these ones give us a <\/p>\n
324
\n00:18:12,872 –> 00:18:16,527
\ndescription.
\nA characteristic of the evil <\/p>\n
325
\n00:18:16,527 –> 00:18:18,140
\nman.
\nVerse 19. <\/p>\n
326
\n00:18:18,260 –> 00:18:22,920
\nThey are greedy of gain.
\nVerse 14 and 15 of chapter 2. <\/p>\n
327
\n00:18:23,040 –> 00:18:25,780
\nThey are delighting in
\nfrowardness. <\/p>\n
328
\n00:18:26,220 –> 00:18:28,340
\nVerse 15.
\nTheir ways are crooked. <\/p>\n
329
\n00:18:28,540 –> 00:18:33,360
\nThey’re froward in their paths.
\nOr verse 24 of chapter 4. <\/p>\n
330
\n00:18:34,000 –> 00:18:38,780
\nPut away a froward mouth.
\nOr chapter 6 verse 12. <\/p>\n
331
\n00:18:39,200 –> 00:18:43,120
\nThey walk with a froward mouth.
\nVerse 14 of chapter 6. <\/p>\n
332
\n00:18:43,240 –> 00:18:45,500
\nThere is frowardness in his
\nheart. <\/p>\n
333
\n00:18:46,320 –> 00:18:50,352
\nSo frowardness seems to be a
\ncharacteristic that’s repeated <\/p>\n
334
\n00:18:50,352 –> 00:18:53,545
\nof this evil man.
\nSo we make a note of that and <\/p>\n
335
\n00:18:53,545 –> 00:18:54,700
\ncome back and wonder what that’s
\nabout. <\/p>\n
336
\n00:18:55,700 –> 00:18:58,080
\nThen we notice the ones that are
\nin bold there. <\/p>\n
337
\n00:18:58,320 –> 00:19:00,280
\nThese are characteristics or
\nbehaviors. <\/p>\n
338
\n00:19:00,420 –> 00:19:02,760
\nLet’s just go through those.
\nIn chapter 1 verse 11. <\/p>\n
339
\n00:19:03,220 –> 00:19:07,808
\nThey lay in wait for blood.
\nThey lurk privately for the, or <\/p>\n
340
\n00:19:07,808 –> 00:19:10,960
\nprivily, in hiding for the
\ninnocent without cause. <\/p>\n
341
\n00:19:11,440 –> 00:19:14,320
\nVerse 16 of chapter 1.
\nThey make haste to shed blood. <\/p>\n
342
\n00:19:14,800 –> 00:19:17,998
\nVerse 19 of chapter 1.
\nThey take away the life of the <\/p>\n
343
\n00:19:17,998 –> 00:19:21,520
\nowners because they are greedy
\nof gain and want to take it. <\/p>\n
344
\n00:19:21,520 –> 00:19:25,320
\nChapter 2 verse 14.
\nThey rejoice to do evil. <\/p>\n
345
\n00:19:25,420 –> 00:19:27,960
\nThey delight in frowardness of
\nthe wicked. <\/p>\n
346
\n00:19:28,800 –> 00:19:32,330
\nChapter 4 verse 16.
\nThey can’t sleep unless they’ve <\/p>\n
347
\n00:19:32,330 –> 00:19:35,176
\ndone some mischief.
\nUnless they’ve called somebody <\/p>\n
348
\n00:19:35,176 –> 00:19:37,900
\nelse to fall.
\nVerse 17 chapter 4. <\/p>\n
349
\n00:19:37,960 –> 00:19:42,420
\nThey drink wine of violence.
\nChapter 6 verse 12. <\/p>\n
350
\n00:19:42,540 –> 00:19:46,280
\nThey’re called a wicked man.
\nOr verse 14. <\/p>\n
351
\n00:19:46,360 –> 00:19:48,500
\nThey devise mischief
\ncontinually. <\/p>\n
352
\n00:19:48,640 –> 00:19:51,900
\nThey sow discord.
\nSo these are characteristics. <\/p>\n
353
\n00:19:52,280 –> 00:19:54,560
\nThey kill people.
\nThey murder people. <\/p>\n
354
\n00:19:54,700 –> 00:19:58,092
\nSo they can take what’s theirs
\nas a characteristic of the evil <\/p>\n
355
\n00:19:58,092 –> 00:20:04,630
\nor the wicked one.
\nAnd finally, the last one is the<\/p>\n
356
\n00:20:04,630 –> 00:20:07,702
\nbrown boxes.
\nWe notice as we read through the<\/p>\n
357
\n00:20:07,702 –> 00:20:09,960
\ntext that there seems to be
\nthese little summary statements <\/p>\n
358
\n00:20:09,960 –> 00:20:13,956
\nthat sort of summarize in a nice
\nway the characteristics or the <\/p>\n
359
\n00:20:13,956 –> 00:20:17,056
\nattributes of the evil man.
\nThe first one’s in chapter 2 <\/p>\n
360
\n00:20:17,056 –> 00:20:20,009
\nverse 14 and 15.
\nThe evil man are those who <\/p>\n
361
\n00:20:20,009 –> 00:20:23,760
\nrejoice to do evil, delight in
\nthe frowardness of the wicked. <\/p>\n
362
\n00:20:24,180 –> 00:20:27,180
\nTheir ways are crickled and
\nthey’re froward in their paths. <\/p>\n
363
\n00:20:28,000 –> 00:20:30,440
\nOr nicely in chapter 6 verse 16
\nto 19. <\/p>\n
364
\n00:20:30,440 –> 00:20:32,660
\nThere are six things that Yahweh
\nhates. <\/p>\n
365
\n00:20:32,880 –> 00:20:35,780
\nSeven are an abomination to him.
\nProud look. <\/p>\n
366
\n00:20:35,940 –> 00:20:38,240
\nLying tongue.
\nHands that shed innocent blood. <\/p>\n
367
\n00:20:38,600 –> 00:20:40,780
\nHeart that devises wicked
\nimaginations. <\/p>\n
368
\n00:20:41,180 –> 00:20:43,520
\nFeet that are swift to run to
\nmischief. <\/p>\n
369
\n00:20:43,520 –> 00:20:45,840
\nAnd a false witness that speaks
\nlies. <\/p>\n
370
\n00:20:46,260 –> 00:20:48,600
\nAnd he that sows discord among
\nseven. <\/p>\n
371
\n00:20:48,700 –> 00:20:52,984
\nSeven attributes set out there
\nfor us around the evil or wicked<\/p>\n
372
\n00:20:52,984 –> 00:20:53,900
\nman.
\nAll right. <\/p>\n
373
\n00:20:53,980 –> 00:20:57,026
\nWell, we’ve just done in five
\nminutes an hour or two of Bible <\/p>\n
374
\n00:20:57,026 –> 00:20:59,980
\nstudy.
\nBut we’ve now got some of the <\/p>\n
375
\n00:20:59,980 –> 00:21:04,140
\nkey aspects pulled out of these
\ntexts about the evil or of the <\/p>\n
376
\n00:21:04,140 –> 00:21:06,180
\nwicked man.
\nSo, where do we start? <\/p>\n
377
\n00:21:06,940 –> 00:21:10,260
\nWell, he’s pretty froward.
\nWe’ve been told he’s froward. <\/p>\n
378
\n00:21:10,340 –> 00:21:11,980
\nHe’s froward.
\nHe’s froward. <\/p>\n
379
\n00:21:12,060 –> 00:21:18,142
\nSo, let’s look at that first.
\nAnd let’s go to chapter 2 on <\/p>\n
380
\n00:21:18,142 –> 00:21:23,220
\nyour sheet there, verses 12 to
\n15. <\/p>\n
381
\n00:21:24,320 –> 00:21:27,000
\nWhere it says to us that we’re
\ngoing to be delivered from the <\/p>\n
382
\n00:21:27,000 –> 00:21:29,060
\nway of the evil man by the book
\nof Proverbs. <\/p>\n
383
\n00:21:29,220 –> 00:21:31,500
\nBy the man who speaks froward
\nthings. <\/p>\n
384
\n00:21:32,280 –> 00:21:34,600
\nWho’s left the paths of
\nuprightness to walk in the ways <\/p>\n
385
\n00:21:34,600 –> 00:21:36,946
\nof darkness.
\nWho rejoiced to even delight in <\/p>\n
386
\n00:21:36,946 –> 00:21:39,610
\nthe frowardness of the wicked.
\nWhose ways are crooked and <\/p>\n
387
\n00:21:39,610 –> 00:21:42,706
\nthey’re froward in their paths.
\nSo, three times in that little <\/p>\n
388
\n00:21:42,706 –> 00:21:46,046
\ndescription of four verses we’re
\ndirected to the idea of <\/p>\n
389
\n00:21:46,046 –> 00:21:48,088
\nfrowardness.
\nIt turns out that throughout the<\/p>\n
390
\n00:21:48,088 –> 00:21:49,540
\nbook of Proverbs there are three
\nwords. <\/p>\n
391
\n00:21:49,760 –> 00:21:52,978
\nThree Hebrew words that are
\ntranslated as froward, <\/p>\n
392
\n00:21:52,978 –> 00:21:54,000
\nfrowardness.
\nAnd here they are. <\/p>\n
393
\n00:21:54,040 –> 00:21:57,639
\nBut you’ll see they’re all
\nvariations on the same theme or <\/p>\n
394
\n00:21:57,639 –> 00:22:00,089
\nthe same idea.
\nSo, this is what it means to be <\/p>\n
395
\n00:22:00,089 –> 00:22:03,584
\nfroward.
\nYou’ll also see there there’s a <\/p>\n
396
\n00:22:03,584 –> 00:22:06,824
\nwhole lot of other references
\nthroughout the book to these <\/p>\n
397
\n00:22:06,824 –> 00:22:10,435
\nthree terms of frowardness.
\nThe first is the Hebrew term <\/p>\n
398
\n00:22:10,435 –> 00:22:13,238
\ntapuka.
\nIt means to turn about or turn <\/p>\n
399
\n00:22:13,238 –> 00:22:15,578
\nover something.
\nSo, the idea is there’s <\/p>\n
400
\n00:22:15,578 –> 00:22:17,707
\nsomething there.
\nThere’s a truth or something <\/p>\n
401
\n00:22:17,707 –> 00:22:19,480
\nthere.
\nAnd you turn it upside down. <\/p>\n
402
\n00:22:19,560 –> 00:22:21,360
\nYou turn it over.
\nSo, it’s the opposite. <\/p>\n
403
\n00:22:22,360 –> 00:22:25,100
\nThe other term is to be crooked
\nor distorted. <\/p>\n
404
\n00:22:25,320 –> 00:22:28,200
\nSo, it’s the idea of you can’t
\nsee the end from the beginning. <\/p>\n
405
\n00:22:28,360 –> 00:22:29,920
\nSo, there’s something hidden
\naround the corner. <\/p>\n
406
\n00:22:30,020 –> 00:22:32,206
\nYou don’t know what’s there.
\nAnd it’s an attribute, quality <\/p>\n
407
\n00:22:32,206 –> 00:22:35,146
\nof evil or the wicked man.
\nYou never know what they’re up <\/p>\n
408
\n00:22:35,146 –> 00:22:36,600
\nto.
\nYou never know. <\/p>\n
409
\n00:22:36,680 –> 00:22:39,540
\nYou can never trust them.
\nThey’re crooked in their paths. <\/p>\n
410
\n00:22:40,220 –> 00:22:41,680
\nWhereas, the path of the
\nrighteous is straight. <\/p>\n
411
\n00:22:41,780 –> 00:22:43,740
\nYou can see all the way to the
\nend. <\/p>\n
412
\n00:22:44,640 –> 00:22:47,760
\nAnd the final one means to turn
\naside or depart. <\/p>\n
413
\n00:22:47,860 –> 00:22:51,200
\nThe Hebrew term lures means to
\nturn aside from a way. <\/p>\n
414
\n00:22:51,360 –> 00:22:56,040
\nDepart from a way or a path.
\nAnd you’ll see if you go through<\/p>\n
415
\n00:22:56,040 –> 00:22:58,120
\nthose passages that frowardness
\nis in the heart. <\/p>\n
416
\n00:22:58,120 –> 00:23:00,840
\nThere’s a froward heart or
\nthinking. <\/p>\n
417
\n00:23:01,240 –> 00:23:03,300
\nThere’s a froward mouth or
\nspeaking. <\/p>\n
418
\n00:23:03,560 –> 00:23:06,020
\nAnd there’s froward ways or
\nactions. <\/p>\n
419
\n00:23:07,220 –> 00:23:11,924
\nSo, that’s the concept of the
\nfrowardness of the evil or of <\/p>\n
420
\n00:23:11,924 –> 00:23:16,523
\nthe wicked man.
\nWell, let’s have a look at these<\/p>\n
421
\n00:23:16,523 –> 00:23:20,006
\nseven attributes.
\nNicely, it sets out for us in <\/p>\n
422
\n00:23:20,006 –> 00:23:22,840
\nchapter 6.
\nAll the seven attributes there <\/p>\n
423
\n00:23:22,840 –> 00:23:28,836
\nof the evil or the wicked man.
\nThat term mischief is actually a<\/p>\n
424
\n00:23:28,836 –> 00:23:31,720
\ntranslation of our Hebrew term
\nra, evil. <\/p>\n
425
\n00:23:31,720 –> 00:23:35,600
\nThat’s why rara is lurking
\naround that word. <\/p>\n
426
\n00:23:36,560 –> 00:23:40,346
\nSo, he’s a naughty person.
\nA belial person of no value is <\/p>\n
427
\n00:23:40,346 –> 00:23:43,250
\nthe wicked man.
\nHe’s walking with a froward <\/p>\n
428
\n00:23:43,250 –> 00:23:45,240
\nmouth.
\nHe winks with his eyes. <\/p>\n
429
\n00:23:45,420 –> 00:23:47,620
\nSpeaks with his teeth.
\nTeaches with his fingers. <\/p>\n
430
\n00:23:47,840 –> 00:23:50,704
\nFrowardness in heart.
\nIt’s a picture of somebody who’s<\/p>\n
431
\n00:23:50,704 –> 00:23:53,456
\nsitting there giving little
\nsubtle indications to other <\/p>\n
432
\n00:23:53,456 –> 00:23:55,549
\npeople.
\nThat, you know, maybe in the <\/p>\n
433
\n00:23:55,549 –> 00:23:59,080
\nmarketplace.
\nI’m being duplicitous here. <\/p>\n
434
\n00:23:59,080 –> 00:24:01,940
\nAnd so, they’re giving all sorts
\nof signals that people don’t <\/p>\n
435
\n00:24:01,940 –> 00:24:04,405
\npick up.
\nAnd so, there’s the frowardness <\/p>\n
436
\n00:24:04,405 –> 00:24:07,155
\nof the wicked man.
\nWhere there’s certainly ways he <\/p>\n
437
\n00:24:07,155 –> 00:24:09,905
\nwinks or blinks his eye that
\ngives meaning to other <\/p>\n
438
\n00:24:09,905 –> 00:24:12,380
\nshopkeepers or other people
\naround the gambling table or <\/p>\n
439
\n00:24:12,380 –> 00:24:15,080
\nwhatever it might be.
\nYou don’t know that. <\/p>\n
440
\n00:24:16,360 –> 00:24:18,680
\nHe speaks with his feet.
\nThat is the same thing. <\/p>\n
441
\n00:24:18,780 –> 00:24:21,500
\nOr teaches with his fingers.
\nThere’s little ways of giving <\/p>\n
442
\n00:24:21,500 –> 00:24:24,040
\nactions.
\nFrowardness in his heart. <\/p>\n
443
\n00:24:24,460 –> 00:24:27,800
\nDevising mischief continually.
\nSowing discord. <\/p>\n
444
\n00:24:27,800 –> 00:24:31,056
\nTherefore, shall his calamity
\ncome suddenly and suddenly he’ll<\/p>\n
445
\n00:24:31,056 –> 00:24:34,822
\nbe broken without remedy.
\nAnd then we have the six, yea, <\/p>\n
446
\n00:24:34,822 –> 00:24:37,020
\nseven, that are an abomination
\nto Yahweh. <\/p>\n
447
\n00:24:37,560 –> 00:24:39,400
\nProud look.
\nLying tongue. <\/p>\n
448
\n00:24:39,940 –> 00:24:43,916
\nHands that shed innocent blood.
\nHeart that devises wicked <\/p>\n
449
\n00:24:43,916 –> 00:24:46,810
\nimaginations.
\nFeet swift in running to <\/p>\n
450
\n00:24:46,810 –> 00:24:50,078
\nmischief, ra, evil.
\nAnd a false witness that speaks <\/p>\n
451
\n00:24:50,078 –> 00:24:53,352
\nlies.
\nAnd those who sow discord among <\/p>\n
452
\n00:24:53,352 –> 00:24:58,532
\nbrethren.
\nAnd of course, God’s attitude to<\/p>\n
453
\n00:24:58,532 –> 00:25:04,757
\nthese things is extreme.
\nThe terms that are used is that <\/p>\n
454
\n00:25:04,757 –> 00:25:08,870
\nthey are an abomination to him.
\nThat’s the term of something <\/p>\n
455
\n00:25:08,870 –> 00:25:12,606
\nthat’s disgusting.
\nSo, think of the most disgusting<\/p>\n
456
\n00:25:12,606 –> 00:25:16,039
\nthing you can think of.
\nAnd that’s what it feels like to<\/p>\n
457
\n00:25:16,039 –> 00:25:17,820
\nGod when he sees these
\nbehaviours. <\/p>\n
458
\n00:25:17,820 –> 00:25:21,800
\nOr he sees these actions.
\nThese ways of the wicked man. <\/p>\n
459
\n00:25:22,560 –> 00:25:24,940
\nIt says that God hates these
\nways. <\/p>\n
460
\n00:25:25,620 –> 00:25:28,959
\nThere’s a strong, passionate
\nresponse and reaction of the <\/p>\n
461
\n00:25:28,959 –> 00:25:33,483
\nfather, he says to the son.
\nWhen I see these behaviours in <\/p>\n
462
\n00:25:33,483 –> 00:25:36,028
\npeople.
\nSo, those are the attributes of <\/p>\n
463
\n00:25:36,028 –> 00:25:38,200
\nthis evil man.
\nThe seven attributes. <\/p>\n
464
\n00:25:38,980 –> 00:25:41,094
\nRight.
\nWe’re going to jump over just so<\/p>\n
465
\n00:25:41,094 –> 00:25:44,231
\nthat we can save some time.
\nAnd I’m going to give you the <\/p>\n
466
\n00:25:44,231 –> 00:25:46,320
\nsummary here of the concept of
\nthe evil man. <\/p>\n
467
\n00:25:46,840 –> 00:25:51,232
\nSo, this is what we find.
\nThe theme of the evil or of the <\/p>\n
468
\n00:25:51,232 –> 00:25:55,334
\nwicked one or man is a key one
\nthat runs right through the book<\/p>\n
469
\n00:25:55,334 –> 00:25:57,948
\nof Proverbs.
\nIt’s based on those two terms <\/p>\n
470
\n00:25:57,948 –> 00:26:01,200
\nthat we’ve looked at.
\nRa and its root. <\/p>\n
471
\n00:26:01,500 –> 00:26:03,140
\nTo break in pieces.
\nEvil. <\/p>\n
472
\n00:26:03,600 –> 00:26:06,480
\nAnd it’s used 68 times in the
\nbook of Proverbs. <\/p>\n
473
\n00:26:06,660 –> 00:26:09,040
\nTranslated evil and wicked.
\nSo, it’s a major thing. <\/p>\n
474
\n00:26:09,920 –> 00:26:13,760
\nRoshor.
\nWhich is the Hebrew term H7561. <\/p>\n
475
\n00:26:14,080 –> 00:26:16,340
\nFrom the root 7563 in the
\nStrongs. <\/p>\n
476
\n00:26:16,400 –> 00:26:18,900
\nTo be wrong.
\nUsed over 80 times. <\/p>\n
477
\n00:26:19,040 –> 00:26:23,500
\nBut usually translated wicked.
\nBut the idea is to be wrong. <\/p>\n
478
\n00:26:23,500 –> 00:26:26,960
\nAs opposed to the just or right.
\nTo be right. <\/p>\n
479
\n00:26:27,340 –> 00:26:31,769
\nIn a moral sense before God.
\nWe can see that the evil man has<\/p>\n
480
\n00:26:31,769 –> 00:26:32,900
\nways.
\nThey’re crooked. <\/p>\n
481
\n00:26:33,200 –> 00:26:36,220
\nThey’re froward.
\nYou can’t trust him. <\/p>\n
482
\n00:26:36,280 –> 00:26:38,360
\nAnd there are these seven key
\ntraits. <\/p>\n
483
\n00:26:38,800 –> 00:26:41,600
\nThat we’ve seen in Proverbs
\nchapter 6 verse 16 to 19. <\/p>\n
484
\n00:26:42,780 –> 00:26:46,440
\nNow, it’s interesting that many
\nof those become the basis of <\/p>\n
485
\n00:26:46,440 –> 00:26:49,589
\nmany of the proverb couplets.
\nFrom chapter 10 throughout the <\/p>\n
486
\n00:26:49,589 –> 00:26:52,415
\nbook of Proverbs.
\nIt becomes a key to unlock the <\/p>\n
487
\n00:26:52,415 –> 00:26:53,756
\nbook.
\nTo understand that these <\/p>\n
488
\n00:26:53,756 –> 00:26:56,220
\ncharacteristics are going to be
\nlooked at this way. <\/p>\n
489
\n00:26:56,440 –> 00:26:58,920
\nLooked at that way.
\nTurned into different contexts. <\/p>\n
490
\n00:26:59,080 –> 00:27:02,140
\nAnd explored in the different
\nProverbs later on in the book. <\/p>\n
491
\n00:27:02,920 –> 00:27:05,306
\nWe haven’t looked at these.
\nBecause you haven’t got them in <\/p>\n
492
\n00:27:05,306 –> 00:27:06,970
\nyour text.
\nBut they are through all the <\/p>\n
493
\n00:27:06,970 –> 00:27:08,140
\nrest of the Proverbs and
\ncouplets. <\/p>\n
494
\n00:27:08,280 –> 00:27:12,660
\nIt says that their end is going
\nto be a day of evil. <\/p>\n
495
\n00:27:13,360 –> 00:27:16,600
\nChapter 16 verse 4.
\nTheir candle will be put out. <\/p>\n
496
\n00:27:16,720 –> 00:27:20,412
\nChapter 24 verse 20.
\nThey just don’t understand good <\/p>\n
497
\n00:27:20,412 –> 00:27:24,740
\nor righteousness. 28 verse 5.
\nThere’s a little pattern that <\/p>\n
498
\n00:27:24,740 –> 00:27:28,108
\noccurs over and over again.
\nThe evil that they lay the traps<\/p>\n
499
\n00:27:28,108 –> 00:27:30,826
\nfor for everybody else.
\nThey’re going to fall into the <\/p>\n
500
\n00:27:30,826 –> 00:27:32,994
\nsame thing.
\nThe evil they thought they might<\/p>\n
501
\n00:27:32,994 –> 00:27:35,330
\ndo to others.
\nIs what God’s going to bring <\/p>\n
502
\n00:27:35,330 –> 00:27:39,266
\nupon them.
\nChapter 11, 21, 12, 21, 13, 17, <\/p>\n
503
\n00:27:39,266 –> 00:27:42,167
\n13, 21.
\nHaman Mordecai is a really good <\/p>\n
504
\n00:27:42,167 –> 00:27:43,760
\nexample of that.
\nIsn’t it? <\/p>\n
505
\n00:27:43,760 –> 00:27:45,920
\nThat the evil he thought to
\nbring on others. <\/p>\n
506
\n00:27:46,080 –> 00:27:50,050
\nIs the evil was brought on him.
\nAnd finally the evil will bow to<\/p>\n
507
\n00:27:50,050 –> 00:27:53,040
\nthe just.
\nIn chapter 14 verse 19. <\/p>\n
508
\n00:27:53,840 –> 00:27:59,120
\nSo we can see that the evil man.
\nIs an archetypal concept. <\/p>\n
509
\n00:27:59,420 –> 00:28:02,460
\nHe’s a pattern of something.
\nAnd here he is. <\/p>\n
510
\n00:28:03,820 –> 00:28:07,515
\nThe evil man are those.
\nWho have left to the paths of <\/p>\n
511
\n00:28:07,515 –> 00:28:09,100
\nuprightness.
\nSo at one point. <\/p>\n
512
\n00:28:09,640 –> 00:28:12,575
\nSomewhere.
\nThey were in the paths of <\/p>\n
513
\n00:28:12,575 –> 00:28:14,440
\nuprightness.
\nBut they’ve left them. <\/p>\n
514
\n00:28:14,840 –> 00:28:17,660
\nTo walk in the ways of darkness.
\nThey’re froward. <\/p>\n
515
\n00:28:17,920 –> 00:28:19,220
\nCrooked.
\nDeplicitous. <\/p>\n
516
\n00:28:19,560 –> 00:28:21,340
\nUpside down.
\nTurned aside. <\/p>\n
517
\n00:28:21,580 –> 00:28:23,320
\nYou can’t trust anything they
\ndo. <\/p>\n
518
\n00:28:23,600 –> 00:28:28,200
\nThey’re scheming and plotting.
\nThey’re tricky. <\/p>\n
519
\n00:28:28,540 –> 00:28:30,980
\nAnd they’re violent.
\nTowards the righteous. <\/p>\n
520
\n00:28:31,340 –> 00:28:33,200
\nBecause they want to take what’s
\ntheirs. <\/p>\n
521
\n00:28:33,740 –> 00:28:36,620
\nTheir primary motivation.
\nIs greed. <\/p>\n
522
\n00:28:37,260 –> 00:28:39,580
\nAnd gain.
\nThey want something. <\/p>\n
523
\n00:28:40,540 –> 00:28:43,240
\nAnd that’s their driver.
\nTheir motivator. <\/p>\n
524
\n00:28:43,240 –> 00:28:50,160
\nSo how did the son understand
\nthese words. <\/p>\n
525
\n00:28:50,220 –> 00:28:51,820
\nAs he went through the book of
\nProverbs. <\/p>\n
526
\n00:28:51,900 –> 00:28:57,120
\nAs we have very quickly today.
\nDo you think the son understood.<\/p>\n
527
\n00:28:57,240 –> 00:28:58,940
\nWhat the father was seeking to
\nsay. <\/p>\n
528
\n00:29:00,220 –> 00:29:02,240
\nWell just have a look at this.
\nThe evil one. <\/p>\n
529
\n00:29:02,640 –> 00:29:04,944
\nOr the wicked one.
\nIs a major New Testament <\/p>\n
530
\n00:29:04,944 –> 00:29:07,149
\nconcept.
\nHere’s just a few of the <\/p>\n
531
\n00:29:07,149 –> 00:29:08,120
\npassages.
\nWhere Christ. <\/p>\n
532
\n00:29:08,360 –> 00:29:09,580
\nOr the writers.
\nAs the epistles. <\/p>\n
533
\n00:29:10,980 –> 00:29:13,600
\nTake from the book of Proverbs.
\nThis concept of the evil. <\/p>\n
534
\n00:29:13,700 –> 00:29:15,880
\nOf the wicked one.
\nJohn chapter 8. <\/p>\n
535
\n00:29:15,940 –> 00:29:17,020
\nVerse 44.
\nYe. <\/p>\n
536
\n00:29:17,420 –> 00:29:20,360
\nAre of your father the devil.
\nTalking to the people. <\/p>\n
537
\n00:29:20,580 –> 00:29:22,180
\nIn a context.
\nOf debate. <\/p>\n
538
\n00:29:22,260 –> 00:29:23,880
\nAbout who was the seed of
\nAbraham. <\/p>\n
539
\n00:29:24,180 –> 00:29:26,700
\nAnd whose father was what.
\nAnd that. <\/p>\n
540
\n00:29:26,840 –> 00:29:29,420
\nAbraham’s our father.
\nBut you’re born of fornication. <\/p>\n
541
\n00:29:29,500 –> 00:29:30,740
\nWas the debate.
\nAn argument. <\/p>\n
542
\n00:29:31,220 –> 00:29:32,940
\nAnd Christ replies.
\nJohn 8. 44. <\/p>\n
543
\n00:29:32,940 –> 00:29:35,420
\nFor ye are of your father.
\nThe devil. <\/p>\n
544
\n00:29:35,760 –> 00:29:37,280
\nThe lust of your father.
\nYou’ll do. <\/p>\n
545
\n00:29:37,580 –> 00:29:39,480
\nHe’s a murderer.
\nFrom the beginning. <\/p>\n
546
\n00:29:39,700 –> 00:29:42,520
\nAbode not in truth.
\nBecause there’s no truth in him.<\/p>\n
547
\n00:29:42,560 –> 00:29:44,660
\nWhen he speaks a lie.
\nHe speaks of his own. <\/p>\n
548
\n00:29:44,740 –> 00:29:46,860
\nHe’s a liar.
\nAnd the father of it. <\/p>\n
549
\n00:29:48,100 –> 00:29:49,840
\nSo Christ understood.
\nThe characteristics. <\/p>\n
550
\n00:29:50,560 –> 00:29:53,680
\nOf the evil one.
\nAs he looked. <\/p>\n
551
\n00:29:53,760 –> 00:29:55,080
\nAnd interacted.
\nWith those people. <\/p>\n
552
\n00:29:55,160 –> 00:29:56,140
\nIn front of him.
\nThat day. <\/p>\n
553
\n00:29:56,840 –> 00:29:58,400
\nHe went back.
\nI know what my father. <\/p>\n
554
\n00:29:58,400 –> 00:29:59,940
\nWas telling me.
\nIn the book of Proverbs. <\/p>\n
555
\n00:29:59,940 –> 00:30:03,180
\nThis is a manifestation.
\nOf the wicked one. <\/p>\n
556
\n00:30:03,480 –> 00:30:06,460
\nOf the evil man.
\nMatthew chapter 13. <\/p>\n
557
\n00:30:06,540 –> 00:30:08,740
\nVerse 19.
\nWhen anyone hears. <\/p>\n
558
\n00:30:08,860 –> 00:30:11,060
\nThe word of the king.
\nAnd understands it not. <\/p>\n
559
\n00:30:11,200 –> 00:30:14,640
\nSo this is a parable of sower.
\nThen comes the wicked one. <\/p>\n
560
\n00:30:15,700 –> 00:30:18,280
\nAnd snatches away that.
\nWhich was sown in his home. <\/p>\n
561
\n00:30:19,600 –> 00:30:21,380
\nFirst John chapter 3.
\nVerse 11. <\/p>\n
562
\n00:30:21,480 –> 00:30:23,020
\nWhere John says.
\nThis is the message. <\/p>\n
563
\n00:30:23,080 –> 00:30:25,260
\nYou’ve heard from the beginning.
\nThat we should love one another.<\/p>\n
564
\n00:30:25,260 –> 00:30:27,660
\nNot as Cain.
\nWho was of that wicked one. <\/p>\n
565
\n00:30:28,480 –> 00:30:31,680
\nAnd slew his brother.
\nAnd why did he. <\/p>\n
566
\n00:30:32,320 –> 00:30:34,520
\nSlay him.
\nBecause his own works. <\/p>\n
567
\n00:30:34,620 –> 00:30:36,740
\nWere evil.
\nAnd his brother’s righteous. <\/p>\n
568
\n00:30:38,320 –> 00:30:40,840
\nIs Cain the evil man?
\nYes. <\/p>\n
569
\n00:30:41,760 –> 00:30:43,420
\nJohn chapter 17.
\nVerse 15. <\/p>\n
570
\n00:30:43,800 –> 00:30:45,720
\nI do not pray.
\nThat you should take them. <\/p>\n
571
\n00:30:45,720 –> 00:30:47,620
\nOut of the world.
\nSo this is Christ’s prayer. <\/p>\n
572
\n00:30:47,620 –> 00:30:49,120
\nTo the father.
\nInto session. <\/p>\n
573
\n00:30:49,260 –> 00:30:50,940
\nOn behalf.
\nOf his disciples. <\/p>\n
574
\n00:30:51,500 –> 00:30:53,040
\nI pray.
\nThat you don’t take them. <\/p>\n
575
\n00:30:53,040 –> 00:30:54,080
\nOut of the world.
\nFather. <\/p>\n
576
\n00:30:54,700 –> 00:30:57,320
\nBut that you keep them.
\nFrom the evil one. <\/p>\n
577
\n00:30:57,320 –> 00:31:02,180
\nOr even.
\nThe Lord’s prayer. <\/p>\n
578
\n00:31:02,300 –> 00:31:03,820
\nMatthew chapter 6.
\nVerse 13. <\/p>\n
579
\n00:31:04,340 –> 00:31:06,040
\nDo not lead us.
\nInto temptation. <\/p>\n
580
\n00:31:06,880 –> 00:31:08,820
\nBut deliver us.
\nFrom the evil. <\/p>\n
581
\n00:31:08,980 –> 00:31:11,000
\nAnd many translations.
\nPut the evil one. <\/p>\n
582
\n00:31:12,060 –> 00:31:13,380
\nFinally.
\nFirst John chapter 5. <\/p>\n
583
\n00:31:13,420 –> 00:31:15,380
\nVerse 18.
\nHe that is begotten of God. <\/p>\n
584
\n00:31:15,460 –> 00:31:17,300
\nKeeps himself.
\nAnd that wicked one. <\/p>\n
585
\n00:31:18,340 –> 00:31:22,160
\nTouches him not.
\nSee how the New Testament. <\/p>\n
586
\n00:31:22,320 –> 00:31:24,740
\nSee how the son understood.
\nAnd read the words. <\/p>\n
587
\n00:31:25,120 –> 00:31:27,700
\nOf the Proverbs.
\nBut there’s more. <\/p>\n
588
\n00:31:27,780 –> 00:31:30,040
\nIsn’t there?
\nIf you had to choose. <\/p>\n
589
\n00:31:30,040 –> 00:31:32,120
\nSome.
\nOverall archetype. <\/p>\n
590
\n00:31:32,220 –> 00:31:34,220
\nSome pattern.
\nSome representation. <\/p>\n
591
\n00:31:35,940 –> 00:31:39,340
\nOf an apostate system.
\nThat would destroy the truth. <\/p>\n
592
\n00:31:39,440 –> 00:31:41,627
\nThat would lose it.
\nThat would bring in false <\/p>\n
593
\n00:31:41,627 –> 00:31:42,620
\ndoctrine.
\nAnd teaching. <\/p>\n
594
\n00:31:42,760 –> 00:31:45,760
\nAnd introduce a lie.
\nWhat would you choose? <\/p>\n
595
\n00:31:46,520 –> 00:31:47,700
\nWell actually.
\nYou’d choose two. <\/p>\n
596
\n00:31:48,740 –> 00:31:51,160
\nAn evil man.
\nAnd a harlot woman. <\/p>\n
597
\n00:31:51,380 –> 00:31:52,680
\nBut today.
\nWe’re only going to be looking. <\/p>\n
598
\n00:31:53,160 –> 00:31:54,640
\nAt the evil man.
\nAnd so. <\/p>\n
599
\n00:31:54,640 –> 00:31:57,620
\nIn 2nd Thessalonians.
\nChapter 2. <\/p>\n
600
\n00:31:57,700 –> 00:31:59,520
\nVerses 3 to 12.
\nAs I read this. <\/p>\n
601
\n00:31:59,660 –> 00:32:01,000
\nJust see.
\nAll the attributes. <\/p>\n
602
\n00:32:01,120 –> 00:32:03,180
\nTumbling out of the evil man.
\nOut of the book of Proverbs. <\/p>\n
603
\n00:32:03,880 –> 00:32:06,420
\nLet no man deceive you. 2nd
\nThessalonians 2. <\/p>\n
604
\n00:32:06,480 –> 00:32:07,560
\nVerse 3.
\nSays Paul. <\/p>\n
605
\n00:32:07,560 –> 00:32:11,480
\nBy any means.
\nFor that day shall not come. <\/p>\n
606
\n00:32:11,860 –> 00:32:13,980
\nExcept there come a falling away
\nfirst. <\/p>\n
607
\n00:32:14,500 –> 00:32:18,380
\nAnd the man of sin be revealed.
\nA man of sin. <\/p>\n
608
\n00:32:18,460 –> 00:32:21,860
\nA son of petition.
\nWho opposes and exalts himself. <\/p>\n
609
\n00:32:21,860 –> 00:32:24,040
\nAbove all that’s called God.
\nWho’s worshipped. <\/p>\n
610
\n00:32:24,160 –> 00:32:26,100
\nHe is God.
\nSits in the temple of God. <\/p>\n
611
\n00:32:26,200 –> 00:32:29,560
\nShowing himself that he is God.
\nFor the mystery of iniquity. <\/p>\n
612
\n00:32:29,680 –> 00:32:32,360
\nDoth already work.
\nOnly he who now lets. <\/p>\n
613
\n00:32:32,440 –> 00:32:33,720
\nOr hindereth.
\nWill hinder. <\/p>\n
614
\n00:32:33,840 –> 00:32:35,160
\nUntil he be taken out of the
\nway. <\/p>\n
615
\n00:32:35,160 –> 00:32:37,600
\nAnd then the wicked one.
\nShall be revealed. <\/p>\n
616
\n00:32:38,400 –> 00:32:41,020
\nWhich the Lord shall consume.
\nWith the spirit of his mouth. <\/p>\n
617
\n00:32:41,080 –> 00:32:42,860
\nAnd destroy the brightness of
\nhis coming. <\/p>\n
618
\n00:32:43,140 –> 00:32:45,420
\nEven him whose coming is after.
\nThe working of Satan. <\/p>\n
619
\n00:32:45,420 –> 00:32:47,680
\nWith all power and signs.
\nAnd lying wonders. <\/p>\n
620
\n00:32:47,780 –> 00:32:50,220
\nAnd with all deceivableness.
\nOf unrighteousness. <\/p>\n
621
\n00:32:50,280 –> 00:32:52,472
\nAnd them who perish.
\nBecause they receive not the <\/p>\n
622
\n00:32:52,472 –> 00:32:54,120
\nlove of the truth.
\nTo be saved. <\/p>\n
623
\n00:32:54,700 –> 00:32:57,400
\nThis cause God shall send them
\nstrong delusion. <\/p>\n
624
\n00:32:57,780 –> 00:32:59,940
\nThat they should believe.
\nA liar. <\/p>\n
625
\n00:33:01,360 –> 00:33:02,540
\nThat they all might be
\ncondemned. <\/p>\n
626
\n00:33:02,640 –> 00:33:05,368
\nTo believe not the truth.
\nBut have pleasure in <\/p>\n
627
\n00:33:05,368 –> 00:33:06,640
\nunrighteousness.
\nWhat’s he describing? <\/p>\n
628
\n00:33:07,540 –> 00:33:10,120
\nThe evil man of Proverbs.
\nThe wicked one. <\/p>\n
629
\n00:33:10,920 –> 00:33:13,640
\nSo he becomes the archetype.
\nThe pattern after which. <\/p>\n
630
\n00:33:14,040 –> 00:33:17,320
\nThe apostate system.
\nWas illustrated. <\/p>\n
631
\n00:33:17,720 –> 00:33:19,360
\nIn the first and second
\ncenturies. <\/p>\n
632
\n00:33:21,140 –> 00:33:22,520
\nAlright.
\nHere’s a few more. <\/p>\n
633
\n00:33:23,460 –> 00:33:26,220
\nYou think Christ interacted with
\nthe evil man in life? <\/p>\n
634
\n00:33:26,900 –> 00:33:28,380
\nActually before we look at this
\none. <\/p>\n
635
\n00:33:28,560 –> 00:33:31,185
\nLet’s go back to your sheet.
\nAnd let’s read it as if we’re <\/p>\n
636
\n00:33:31,185 –> 00:33:33,080
\nChrist.
\nAnd just as you read this. <\/p>\n
637
\n00:33:33,180 –> 00:33:35,260
\nImagine the experience of
\nChrist. <\/p>\n
638
\n00:33:36,160 –> 00:33:38,780
\nAs he interacted with the evil
\nand the wicked one. <\/p>\n
639
\n00:33:38,980 –> 00:33:41,280
\nAround him.
\nAlmost every day. <\/p>\n
640
\n00:33:41,560 –> 00:33:43,820
\nAnd think about how.
\nOn your sheet. <\/p>\n
641
\n00:33:43,900 –> 00:33:45,380
\nProverbs chapter 1 verse 10 to
\n19. <\/p>\n
642
\n00:33:45,440 –> 00:33:47,960
\nHow would the son read this?
\nMy son. <\/p>\n
643
\n00:33:48,540 –> 00:33:50,480
\nIf sinners entice thee.
\nConsent thou not. <\/p>\n
644
\n00:33:51,320 –> 00:33:53,660
\nIf they say come with us.
\nLet us lay wait for blood. <\/p>\n
645
\n00:33:53,760 –> 00:33:56,040
\nLet us lurk privily.
\nFor the innocent without cause. <\/p>\n
646
\n00:33:56,100 –> 00:33:58,180
\nIs Christ the innocent without
\ncause? <\/p>\n
647
\n00:33:58,180 –> 00:34:03,608
\nDo they lay wait for his blood?
\nLet us swallow him up alive as <\/p>\n
648
\n00:34:03,608 –> 00:34:05,398
\nthe grave.
\nAnd whole as those who go down <\/p>\n
649
\n00:34:05,398 –> 00:34:08,092
\nto the pit.
\nWe will find all his precious <\/p>\n
650
\n00:34:08,092 –> 00:34:09,900
\nsubstance.
\nWe’ll fill all our houses with <\/p>\n
651
\n00:34:09,900 –> 00:34:12,480
\nhis spoil.
\nCast in thy lot among us. <\/p>\n
652
\n00:34:12,520 –> 00:34:14,840
\nLet us all have one purse.
\nMy son. <\/p>\n
653
\n00:34:14,940 –> 00:34:16,380
\nDo not walk in the way with
\nthem. <\/p>\n
654
\n00:34:16,500 –> 00:34:17,920
\nRefrain thy foot from their
\npath. <\/p>\n
655
\n00:34:18,199 –> 00:34:21,152
\nTheir feet run to evil.
\nAnd they make haste to shed <\/p>\n
656
\n00:34:21,152 –> 00:34:23,558
\nblood.
\nSurely in vain the net is spread<\/p>\n
657
\n00:34:23,558 –> 00:34:25,998
\nin the sight of any bird.
\nAnd they lay wait for their own <\/p>\n
658
\n00:34:25,998 –> 00:34:27,532
\nblood.
\nAnd lurk privily for their own <\/p>\n
659
\n00:34:27,532 –> 00:34:29,340
\nlives.
\nSo are the ways of everyone <\/p>\n
660
\n00:34:29,340 –> 00:34:32,478
\nthat’s greedy of gain.
\nTo take away the life of the <\/p>\n
661
\n00:34:32,478 –> 00:34:34,835
\nowners thereof.
\nYou see how Christ would have <\/p>\n
662
\n00:34:34,835 –> 00:34:38,197
\nunderstood his interactions.
\nWith a violent, evil, wicked <\/p>\n
663
\n00:34:38,197 –> 00:34:39,739
\nman.
\nAs he interacted with him. <\/p>\n
664
\n00:34:40,900 –> 00:34:45,254
\nHere’s a couple of examples.
\nHere’s an example of the <\/p>\n
665
\n00:34:45,254 –> 00:34:48,420
\nflattery.
\nAnd the forwardness. <\/p>\n
666
\n00:34:48,639 –> 00:34:51,536
\nIn the form of a false dilemma.
\nA false dilemma is when you’re <\/p>\n
667
\n00:34:51,536 –> 00:34:53,300
\npresented with an argument.
\nYou’ve got to make a choice. <\/p>\n
668
\n00:34:53,300 –> 00:34:55,300
\nIt’s this or this.
\nBut actually the reality is. <\/p>\n
669
\n00:34:55,520 –> 00:34:59,120
\nThere’s more than one choice.
\nSo it’s a way of crooked <\/p>\n
670
\n00:34:59,120 –> 00:35:01,820
\nthinking.
\nIt’s a little trick of debating.<\/p>\n
671
\n00:35:02,580 –> 00:35:05,920
\nYou frame a problem that has
\nmany different solutions to it. <\/p>\n
672
\n00:35:05,920 –> 00:35:07,580
\nThere’s only two.
\nAnd you must choose them. <\/p>\n
673
\n00:35:08,380 –> 00:35:10,840
\nBut see the flattery.
\nSee the forwardness. <\/p>\n
674
\n00:35:11,160 –> 00:35:15,160
\nIn Luke chapter 20 and verse 20.
\nIt says that. <\/p>\n
675
\n00:35:15,760 –> 00:35:18,820
\nAs they watched him.
\nThey sent forth spies. <\/p>\n
676
\n00:35:19,200 –> 00:35:21,240
\nSee the characteristics of the
\nevil man. <\/p>\n
677
\n00:35:21,240 –> 00:35:25,760
\nWhich would feign themselves.
\nAs just men. <\/p>\n
678
\n00:35:26,820 –> 00:35:28,860
\nSo that they might take hold of
\nhis words. <\/p>\n
679
\n00:35:29,460 –> 00:35:31,520
\nAnd deliver him to the power and
\nauthority of the governor. <\/p>\n
680
\n00:35:31,700 –> 00:35:34,960
\nAnd have him killed.
\nSo this is a context isn’t it. <\/p>\n
681
\n00:35:35,000 –> 00:35:37,120
\nAs Christ interacts with the
\nevil man. <\/p>\n
682
\n00:35:37,360 –> 00:35:39,420
\nIn his life.
\nAnd they ask him saying. <\/p>\n
683
\n00:35:39,540 –> 00:35:42,346
\nMaster.
\nWe know you say and teach <\/p>\n
684
\n00:35:42,346 –> 00:35:44,815
\nrightly.
\nNeither accept us the person of <\/p>\n
685
\n00:35:44,815 –> 00:35:46,755
\nany.
\nBut you teach the way of God <\/p>\n
686
\n00:35:46,755 –> 00:35:48,240
\ntruly.
\nSee the flattery in there. <\/p>\n
687
\n00:35:48,240 –> 00:35:51,560
\nBut see the duplicitousness.
\nThe crookedness. <\/p>\n
688
\n00:35:51,680 –> 00:35:56,796
\nThe forwardness.
\nIs it lawful for us to give <\/p>\n
689
\n00:35:56,796 –> 00:35:58,620
\ntribute to Caesar.
\nOr no. <\/p>\n
690
\n00:35:58,720 –> 00:36:02,640
\nThere’s the false dilemma.
\nIt’s a framing of a false <\/p>\n
691
\n00:36:02,640 –> 00:36:05,244
\nproblem.
\nBut he perceives their <\/p>\n
692
\n00:36:05,244 –> 00:36:07,060
\ncraftiness.
\nTheir subtlety. <\/p>\n
693
\n00:36:07,820 –> 00:36:08,920
\nPanagia.
\nAnd said then. <\/p>\n
694
\n00:36:08,980 –> 00:36:11,770
\nWhy tempt you me?
\nChrist would stroke through the <\/p>\n
695
\n00:36:11,770 –> 00:36:13,360
\nwork of the evil man.
\nDidn’t he? <\/p>\n
696
\n00:36:13,740 –> 00:36:15,240
\nBecause he read the book of
\nProverbs. <\/p>\n
697
\n00:36:15,680 –> 00:36:17,120
\nHe listened to the words of the
\nfather. <\/p>\n
698
\n00:36:17,120 –> 00:36:19,360
\nHe could recognize it in those
\naround him. <\/p>\n
699
\n00:36:19,840 –> 00:36:21,480
\nAnd here’s another one.
\nFrobenness. <\/p>\n
700
\n00:36:22,720 –> 00:36:23,920
\nMisrepresentation.
\nFalse witness. <\/p>\n
701
\n00:36:24,040 –> 00:36:26,380
\nOf the trial.
\nAnd crucifixion of Christ. <\/p>\n
702
\n00:36:29,320 –> 00:36:33,148
\nJesus had told people this.
\nIn John chapter 2 verse 19 to <\/p>\n
703
\n00:36:33,148 –> 00:36:36,360
\n21.
\nDestroy this temple. <\/p>\n
704
\n00:36:37,060 –> 00:36:38,880
\nAnd in three days.
\nI will raise it up. <\/p>\n
705
\n00:36:39,000 –> 00:36:42,800
\nThose are the words he said.
\nAccording to the gospel of John.<\/p>\n
706
\n00:36:42,980 –> 00:36:45,400
\nJohn tells us.
\nHe’s precise and exact. <\/p>\n
707
\n00:36:45,400 –> 00:36:47,840
\nAnd he recorded everything
\nperfectly as it was. <\/p>\n
708
\n00:36:48,040 –> 00:36:51,560
\nSo we could read and believe.
\nSo I trust John’s record. <\/p>\n
709
\n00:36:51,660 –> 00:36:54,880
\nThat that’s what Christ said.
\nDestroy this temple. <\/p>\n
710
\n00:36:55,000 –> 00:36:56,680
\nIn three days.
\nI will raise it up. <\/p>\n
711
\n00:36:57,220 –> 00:36:59,196
\nAnd the Jews said.
\nForty six years was this temple <\/p>\n
712
\n00:36:59,196 –> 00:37:00,770
\nand building.
\nWill you rear it up in three <\/p>\n
713
\n00:37:00,770 –> 00:37:02,634
\ndays?
\nBut he spake of the temple of <\/p>\n
714
\n00:37:02,634 –> 00:37:05,800
\nhis body.
\nLet’s just see what he said. <\/p>\n
715
\n00:37:06,560 –> 00:37:08,340
\nBut see what the false witnesses
\nsay. <\/p>\n
716
\n00:37:08,420 –> 00:37:10,760
\nHe said.
\nIn Mark chapter 14 verse 57. <\/p>\n
717
\n00:37:10,760 –> 00:37:15,100
\nThere arose certain who bear
\nfalse witness against him. <\/p>\n
718
\n00:37:15,340 –> 00:37:18,532
\nRemember one of the seven
\nabomination qualities of the <\/p>\n
719
\n00:37:18,532 –> 00:37:20,920
\nevil man.
\nAnd we heard him say. <\/p>\n
720
\n00:37:21,180 –> 00:37:24,280
\nI will destroy this temple.
\nDid Christ say that? <\/p>\n
721
\n00:37:25,580 –> 00:37:28,174
\nRight.
\nBut that would be an <\/p>\n
722
\n00:37:28,174 –> 00:37:29,180
\ninsurrection.
\nWouldn’t it? <\/p>\n
723
\n00:37:30,120 –> 00:37:32,040
\nThat I’m going to destroy this
\nhere in his temple. <\/p>\n
724
\n00:37:32,680 –> 00:37:35,720
\nThat would be worthy of death.
\nAnd within three days. <\/p>\n
725
\n00:37:35,800 –> 00:37:37,640
\nI will build another.
\nMade with hands. <\/p>\n
726
\n00:37:38,840 –> 00:37:40,940
\nMisrepresentation.
\nAnd false witness. <\/p>\n
727
\n00:37:41,320 –> 00:37:44,100
\nFro witness.
\nFrom the mouth of the evil man. <\/p>\n
728
\n00:37:45,360 –> 00:37:48,200
\nSo we can see that written
\nthroughout the gospel records. <\/p>\n
729
\n00:37:49,080 –> 00:37:51,808
\nThroughout the epistles.
\nWe see the use of the <\/p>\n
730
\n00:37:51,808 –> 00:37:55,253
\ndescription of the wicked or the
\nevil one from the book of <\/p>\n
731
\n00:37:55,253 –> 00:37:56,560
\nProverbs.
\nAs a concept. <\/p>\n
732
\n00:37:56,720 –> 00:37:59,740
\nAs an archetype.
\nThat Christ saw and dealt with. <\/p>\n
733
\n00:38:00,400 –> 00:38:03,570
\nThat came to describe the
\napostasy that would erupt across<\/p>\n
734
\n00:38:03,570 –> 00:38:06,100
\nthe believers in the first and
\nsecond century. <\/p>\n
735
\n00:38:06,540 –> 00:38:09,980
\nAnd the believing of a lie.
\nBut what we want to do now. <\/p>\n
736
\n00:38:10,120 –> 00:38:12,440
\nIs we want to spend some time
\ngoing back. <\/p>\n
737
\n00:38:12,540 –> 00:38:15,520
\nAnd looking at these seven
\nabominations. <\/p>\n
738
\n00:38:15,640 –> 00:38:18,380
\nBecause the text very nicely
\nsets them out for us. <\/p>\n
739
\n00:38:18,380 –> 00:38:20,680
\nAnd it does that for a reason.
\nBecause it’s saying to us. <\/p>\n
740
\n00:38:20,720 –> 00:38:22,940
\nIt’s inviting us.
\nThe father is saying to the son.<\/p>\n
741
\n00:38:23,540 –> 00:38:26,630
\nHave a deeper think.
\nAbout these seven <\/p>\n
742
\n00:38:26,630 –> 00:38:29,600
\ncharacteristics.
\nOf the evil man. <\/p>\n
743
\n00:38:31,040 –> 00:38:32,540
\nSo.
\nThe word abomination. <\/p>\n
744
\n00:38:32,940 –> 00:38:37,070
\nMeans disgusting.
\nAnd there we’ve got something <\/p>\n
745
\n00:38:37,070 –> 00:38:40,220
\ndisgusting.
\nIt’s vomit. <\/p>\n
746
\n00:38:43,220 –> 00:38:46,020
\nAnd that’s what God thinks.
\nAbout these abominations. <\/p>\n
747
\n00:38:46,020 –> 00:38:49,420
\nIt’s a bit like I’ll spew thee
\nout of my mouth. <\/p>\n
748
\n00:38:49,640 –> 00:38:51,836
\nSaid the Lord to the
\necclesiastical lay of the <\/p>\n
749
\n00:38:51,836 –> 00:38:53,340
\nseekers.
\nYou’re neither warm nor hot. <\/p>\n
750
\n00:38:54,480 –> 00:38:56,500
\nSo that’s how God thinks and
\nfeels. <\/p>\n
751
\n00:38:57,060 –> 00:38:59,920
\nWith these behaviours.
\nThese abominations. <\/p>\n
752
\n00:39:00,980 –> 00:39:02,700
\nIt’s vomit.
\nIt’s disgusting. <\/p>\n
753
\n00:39:03,880 –> 00:39:04,840
\nAlright.
\nWell here’s the first. <\/p>\n
754
\n00:39:05,800 –> 00:39:08,100
\nA proud look.
\nAnd I frame these all of. <\/p>\n
755
\n00:39:08,500 –> 00:39:10,860
\nAsk the question.
\nWhat is this abomination? <\/p>\n
756
\n00:39:10,860 –> 00:39:14,618
\nWhy might it be?
\nWhat might be the motivations of<\/p>\n
757
\n00:39:14,618 –> 00:39:15,960
\npeople.
\nWho might have this. <\/p>\n
758
\n00:39:16,080 –> 00:39:19,080
\nOr ourselves.
\nAnd how does it manifest. <\/p>\n
759
\n00:39:19,260 –> 00:39:21,980
\nIn behaviours and actions.
\nNow as we go through this. <\/p>\n
760
\n00:39:22,500 –> 00:39:24,847
\nOf course we’re all going to be
\npointing the finger at <\/p>\n
761
\n00:39:24,847 –> 00:39:26,200
\nourselves.
\nAnd asking the question. <\/p>\n
762
\n00:39:26,600 –> 00:39:30,100
\nCould it possibly be.
\nThat these characteristics. <\/p>\n
763
\n00:39:30,100 –> 00:39:32,180
\nMight be in my life.
\nSometimes. <\/p>\n
764
\n00:39:32,320 –> 00:39:35,540
\nIn some contexts.
\nSo here’s the first one. <\/p>\n
765
\n00:39:36,000 –> 00:39:38,600
\nThe proud look.
\nThis literally means. <\/p>\n
766
\n00:39:38,600 –> 00:39:42,277
\nThe raised eye.
\nNow the terms for biblical <\/p>\n
767
\n00:39:42,277 –> 00:39:44,032
\npride.
\nWill typically revolve around <\/p>\n
768
\n00:39:44,032 –> 00:39:46,460
\nthe idea of elevation.
\nTo be elevated. <\/p>\n
769
\n00:39:47,800 –> 00:39:51,580
\nAs the idea of pride.
\nAnd it’s in contrast. <\/p>\n
770
\n00:39:51,940 –> 00:39:54,740
\nTo the idea of worship.
\nWhich typically the words. <\/p>\n
771
\n00:39:54,840 –> 00:39:55,860
\nWhere I’m worship.
\nWill be about. <\/p>\n
772
\n00:39:56,000 –> 00:39:57,420
\nBow down.
\nFall down. <\/p>\n
773
\n00:39:57,420 –> 00:40:00,120
\nOr being on your knees.
\nOr lying down. <\/p>\n
774
\n00:40:00,420 –> 00:40:01,920
\nBefore God.
\nBut also fun enough. <\/p>\n
775
\n00:40:02,000 –> 00:40:04,669
\nIn regards to idolatry.
\nBut you can see the opposite <\/p>\n
776
\n00:40:04,669 –> 00:40:06,100
\nideas.
\nPride. <\/p>\n
777
\n00:40:06,540 –> 00:40:08,880
\nAnd humility.
\nBeing lifted up. <\/p>\n
778
\n00:40:10,080 –> 00:40:12,360
\nNow what is pride?
\nWhen you really think about it. <\/p>\n
779
\n00:40:12,380 –> 00:40:14,140
\nAnd we all know.
\nNo we shouldn’t be proud. <\/p>\n
780
\n00:40:15,280 –> 00:40:17,900
\nWe don’t have pride.
\nProud’s a bad thing. <\/p>\n
781
\n00:40:19,300 –> 00:40:21,720
\nBut when we explore it a bit.
\nWhen we dig a little. <\/p>\n
782
\n00:40:21,820 –> 00:40:24,720
\nWhen we think about it.
\nMaybe I’m not so sure. <\/p>\n
783
\n00:40:25,460 –> 00:40:27,860
\nSo pride can be defined.
\nAs a sense of. <\/p>\n
784
\n00:40:28,260 –> 00:40:32,340
\nAnd when a sense of self-worth.
\nIs the dominating way. <\/p>\n
785
\n00:40:32,440 –> 00:40:36,100
\nWe think about things.
\nSo we think about others. <\/p>\n
786
\n00:40:36,200 –> 00:40:38,140
\nAnd ourselves.
\nAnd our social status. <\/p>\n
787
\n00:40:38,280 –> 00:40:41,260
\nAnd relating to other people.
\nRight. <\/p>\n
788
\n00:40:41,720 –> 00:40:42,860
\nAnd there’s a whole lot of
\ndimensions. <\/p>\n
789
\n00:40:42,860 –> 00:40:45,480
\nTo social status.
\nDepending on where you are. <\/p>\n
790
\n00:40:46,420 –> 00:40:48,880
\nWe’ve got dimensions.
\nOf social status. <\/p>\n
791
\n00:40:49,000 –> 00:40:51,360
\nThat are unique to us.
\nIn the brotherhood. <\/p>\n
792
\n00:40:51,440 –> 00:40:53,800
\nAs Christadelphians.
\nBecause there’s certain things. <\/p>\n
793
\n00:40:53,940 –> 00:40:55,680
\nThat are admired.
\nAnd looked to. <\/p>\n
794
\n00:40:55,820 –> 00:40:57,940
\nOkay.
\nCan become dimensions of status.<\/p>\n
795
\n00:40:58,340 –> 00:41:00,640
\nThere are dimensions of status.
\nOut there in the world. <\/p>\n
796
\n00:41:00,720 –> 00:41:02,824
\nThere are dimensions of status.
\nThere’s every social grouping of<\/p>\n
797
\n00:41:02,824 –> 00:41:04,880
\npeople.
\nBut the concept of pride. <\/p>\n
798
\n00:41:05,040 –> 00:41:07,020
\nIs when.
\nOur self-identity. <\/p>\n
799
\n00:41:07,200 –> 00:41:09,500
\nIs based.
\nOn how we think. <\/p>\n
800
\n00:41:09,600 –> 00:41:11,080
\nWe relate to other people.
\nSo. <\/p>\n
801
\n00:41:11,440 –> 00:41:13,280
\nIf we’re better.
\nOr faster. <\/p>\n
802
\n00:41:13,620 –> 00:41:15,820
\nOr quicker.
\nOr better looking. <\/p>\n
803
\n00:41:16,020 –> 00:41:18,920
\nOr wealthier.
\nRicher than someone else. <\/p>\n
804
\n00:41:18,980 –> 00:41:21,080
\nSome important dimension.
\nThan someone else. <\/p>\n
805
\n00:41:21,140 –> 00:41:22,260
\nThen we feel good about
\nourselves. <\/p>\n
806
\n00:41:24,600 –> 00:41:27,240
\nWe talk about other people.
\nAnd admire them in that way. <\/p>\n
807
\n00:41:27,460 –> 00:41:28,500
\nThey’re loaded.
\nYou know. <\/p>\n
808
\n00:41:28,500 –> 00:41:32,240
\nOr do you see how quick they
\nare. <\/p>\n
809
\n00:41:33,600 –> 00:41:34,920
\nWow.
\nLook at that great car. <\/p>\n
810
\n00:41:35,000 –> 00:41:36,000
\nThey’ve just bought.
\nYou know. <\/p>\n
811
\n00:41:36,160 –> 00:41:38,340
\nWe create these status
\nframeworks. <\/p>\n
812
\n00:41:38,520 –> 00:41:41,020
\nAnd dimensions of status.
\nThat we compare ourselves to. <\/p>\n
813
\n00:41:41,020 –> 00:41:42,280
\nAnd we look to.
\nAnd admire. <\/p>\n
814
\n00:41:42,500 –> 00:41:43,800
\nAnd because we look at each
\nother. <\/p>\n
815
\n00:41:43,900 –> 00:41:45,060
\nAnd admire each other.
\nLike that. <\/p>\n
816
\n00:41:45,100 –> 00:41:46,380
\nBecause what we do.
\nOh. <\/p>\n
817
\n00:41:46,480 –> 00:41:48,332
\nWe’ve got.
\nWe’ve got to be elevated in <\/p>\n
818
\n00:41:48,332 –> 00:41:48,800
\nthat.
\nSo. <\/p>\n
819
\n00:41:49,060 –> 00:41:51,840
\nThat’s the idea of pride.
\nTerrible thing. <\/p>\n
820
\n00:41:51,840 –> 00:41:53,200
\nIsn’t it?
\nNow. <\/p>\n
821
\n00:41:53,300 –> 00:41:55,540
\nHow does that manifest?
\nWell. <\/p>\n
822
\n00:41:55,580 –> 00:41:58,020
\nIn arrogance.
\nIt’s all about me. <\/p>\n
823
\n00:41:58,020 –> 00:42:01,560
\nBecause I’ve got to be better
\nthan other people. <\/p>\n
824
\n00:42:03,120 –> 00:42:05,760
\nI’m motivated by getting the
\npraise of men. <\/p>\n
825
\n00:42:07,760 –> 00:42:11,640
\nI need to be higher in status.
\nAnd that’s reaffirmed to me. <\/p>\n
826
\n00:42:11,700 –> 00:42:13,260
\nWhen people tell me how good I
\nam. <\/p>\n
827
\n00:42:13,320 –> 00:42:15,960
\nAbout whatever dimensions of
\nstatus are important to me. <\/p>\n
828
\n00:42:17,040 –> 00:42:19,980
\nIt can flip the other way.
\nWhere we reject the whole idea. <\/p>\n
829
\n00:42:20,060 –> 00:42:21,000
\nWhen we’re arrogant.
\nSay. <\/p>\n
830
\n00:42:21,000 –> 00:42:25,160
\nI don’t care what you think now.
\nBut it’s really the same thing. <\/p>\n
831
\n00:42:25,200 –> 00:42:26,660
\nBecause we really do care.
\nDon’t we? <\/p>\n
832
\n00:42:26,660 –> 00:42:31,027
\nDon’t we?
\nSo that’s the manifestation of <\/p>\n
833
\n00:42:31,027 –> 00:42:33,800
\npride.
\nTurns up an entitlement. <\/p>\n
834
\n00:42:34,180 –> 00:42:37,100
\nBecause I’m better than you.
\nI’m more important than you. <\/p>\n
835
\n00:42:37,440 –> 00:42:40,200
\nI’m entitled to your stuff.
\nI can take it. <\/p>\n
836
\n00:42:42,260 –> 00:42:44,460
\nAnd because I’ve got power to.
\nI will. <\/p>\n
837
\n00:42:44,460 –> 00:42:50,456
\nI can exploit you.
\nI can advance my objectives to <\/p>\n
838
\n00:42:50,456 –> 00:42:53,020
\nyour cost.
\nBecause I’m more important than <\/p>\n
839
\n00:42:53,020 –> 00:42:56,840
\nyou.
\nHow are we ever like that? <\/p>\n
840
\n00:42:56,840 –> 00:43:00,300
\nI can’t.
\nSo that’s a proud look. <\/p>\n
841
\n00:43:01,460 –> 00:43:06,060
\nAnd the Heavenly Father goes.
\nIt’s disgusting to him. <\/p>\n
842
\n00:43:07,160 –> 00:43:11,580
\nBut what about a lying tongue?
\nWell a lying tongue is <\/p>\n
843
\n00:43:11,580 –> 00:43:15,000
\ninfluencing someone to believe
\nsomething that’s true when it’s <\/p>\n
844
\n00:43:15,000 –> 00:43:16,855
\nnot.
\nOr something that’s not true <\/p>\n
845
\n00:43:16,855 –> 00:43:19,420
\nwhen it is.
\nAnd it’s the hallmark. <\/p>\n
846
\n00:43:19,520 –> 00:43:22,280
\nIt’s the primary characteristic
\nof the evil one. <\/p>\n
847
\n00:43:22,500 –> 00:43:26,375
\nOf the serpent.
\nOf the strange woman as we’re <\/p>\n
848
\n00:43:26,375 –> 00:43:29,640
\ngoing to see as well.
\nIt’s the dominant concept. <\/p>\n
849
\n00:43:29,800 –> 00:43:32,020
\nAnd if you go all the way back
\nto the beginning of course. <\/p>\n
850
\n00:43:32,340 –> 00:43:34,620
\nWe can see the beginning of sin
\nthere. <\/p>\n
851
\n00:43:34,680 –> 00:43:38,660
\nThe lie that was presented.
\nThou shalt not surely die. <\/p>\n
852
\n00:43:39,100 –> 00:43:41,540
\nThe reversing.
\nThe turning upside down. <\/p>\n
853
\n00:43:41,620 –> 00:43:44,420
\nThe forwardness.
\nThe liar is actually God. <\/p>\n
854
\n00:43:46,220 –> 00:43:49,040
\nSo that’s a lying tongue.
\nNow why might we do this? <\/p>\n
855
\n00:43:49,180 –> 00:43:50,680
\nI read a whole lot of stuff like
\nthis. <\/p>\n
856
\n00:43:50,780 –> 00:43:53,540
\nAnd read research papers.
\nAnd go well why do people lie? <\/p>\n
857
\n00:43:54,060 –> 00:43:56,120
\nWhat’s the motivator that sits
\nbehind it? <\/p>\n
858
\n00:43:56,580 –> 00:43:59,110
\nBecause of course if we want to
\nchange a behavior that’s not <\/p>\n
859
\n00:43:59,110 –> 00:44:00,600
\ndesirable in ourselves.
\nWe’re going to know why. <\/p>\n
860
\n00:44:00,680 –> 00:44:03,520
\nWhat motivates us?
\nAnd try and change that. <\/p>\n
861
\n00:44:03,520 –> 00:44:06,709
\nSo our behaviors change.
\nAnd they generally come up with <\/p>\n
862
\n00:44:06,709 –> 00:44:09,051
\nthree.
\nIn fact this came from a study <\/p>\n
863
\n00:44:09,051 –> 00:44:12,740
\nof two year olds.
\nSo the question was. <\/p>\n
864
\n00:44:12,860 –> 00:44:15,520
\nWhy is it that human beings at a
\nvery young age. <\/p>\n
865
\n00:44:15,840 –> 00:44:19,055
\nInnately learn to lie.
\nAnd it becomes part of their <\/p>\n
866
\n00:44:19,055 –> 00:44:20,840
\nhabitual way they interact with
\nthe world. <\/p>\n
867
\n00:44:21,140 –> 00:44:22,220
\nSo they start with two year
\nolds. <\/p>\n
868
\n00:44:22,880 –> 00:44:24,180
\nAnd this is what they came up
\nwith. <\/p>\n
869
\n00:44:24,700 –> 00:44:27,300
\nTwo year olds.
\nAnd adults lie. <\/p>\n
870
\n00:44:27,920 –> 00:44:29,620
\nTo get some sort of personal
\nadvantage. <\/p>\n
871
\n00:44:30,440 –> 00:44:31,500
\nBecause when you’ve got
\ninformation. <\/p>\n
872
\n00:44:31,500 –> 00:44:33,640
\nThe other person doesn’t.
\nYou can manipulate it. <\/p>\n
873
\n00:44:33,720 –> 00:44:36,160
\nYou can get advantage by making
\nthem believe certain things. <\/p>\n
874
\n00:44:36,160 –> 00:44:38,080
\nSo they do certain things to
\nyour advantage. <\/p>\n
875
\n00:44:38,980 –> 00:44:40,200
\nTwo year olds have already got
\nthat. <\/p>\n
876
\n00:44:41,100 –> 00:44:45,220
\nSo it’s innate within us.
\nWe can lie. <\/p>\n
877
\n00:44:45,620 –> 00:44:47,740
\nBecause we want to avoid a
\nconsequence. <\/p>\n
878
\n00:44:48,760 –> 00:44:49,200
\nAlright.
\nSo. <\/p>\n
879
\n00:44:50,440 –> 00:44:53,100
\nWe’ve all done this as children.
\nWe’ve probably all done this as <\/p>\n
880
\n00:44:53,100 –> 00:44:54,668
\nadults.
\nAnd we can probably all see it <\/p>\n
881
\n00:44:54,668 –> 00:44:56,460
\nin our young children.
\nWhere there’s a consequence. <\/p>\n
882
\n00:44:56,740 –> 00:44:59,246
\nAnd they know.
\nAnd so there’s a manipulation of<\/p>\n
883
\n00:44:59,246 –> 00:45:00,520
\ntruth.
\nBecause they know stuff. <\/p>\n
884
\n00:45:00,800 –> 00:45:02,280
\nThey know that you don’t know
\nstuff. <\/p>\n
885
\n00:45:02,280 –> 00:45:04,400
\nAnd so they try and create a
\nfalse impression. <\/p>\n
886
\n00:45:04,860 –> 00:45:06,980
\nSo that you believe something
\nthat’s not true. <\/p>\n
887
\n00:45:07,140 –> 00:45:08,660
\nSo they can avoid the
\nconsequences. <\/p>\n
888
\n00:45:09,820 –> 00:45:14,100
\nLying to avoid consequences.
\nOr they can be lying. <\/p>\n
889
\n00:45:15,260 –> 00:45:17,400
\nBecause of self-image.
\nAnd two year olds. <\/p>\n
890
\n00:45:17,520 –> 00:45:19,740
\nBelieve it or not.
\nTell fibs about themselves. <\/p>\n
891
\n00:45:20,320 –> 00:45:22,240
\nBecause they’re trying to
\nproject a self-image. <\/p>\n
892
\n00:45:22,500 –> 00:45:24,000
\nTo get people to tell them
\nthey’re good. <\/p>\n
893
\n00:45:24,000 –> 00:45:27,048
\nRight.
\nSo they’ll fib about how good <\/p>\n
894
\n00:45:27,048 –> 00:45:30,780
\nthey were at something.
\nThey’ll contrast them to <\/p>\n
895
\n00:45:30,780 –> 00:45:33,320
\nsomebody or something else.
\nNow we don’t do that as adults. <\/p>\n
896
\n00:45:33,440 –> 00:45:35,320
\nDo we?
\nRight. <\/p>\n
897
\n00:45:35,480 –> 00:45:38,320
\nSo these.
\nThese are why we lie. <\/p>\n
898
\n00:45:39,320 –> 00:45:41,540
\nAnd it manifests.
\nIn awful ways. <\/p>\n
899
\n00:45:41,760 –> 00:45:44,280
\nWe manipulate others.
\nAnd how they think. <\/p>\n
900
\n00:45:44,340 –> 00:45:46,040
\nAnd what they believe.
\nSo we get advantage. <\/p>\n
901
\n00:45:47,400 –> 00:45:50,860
\nManifesting deceit.
\nFalse doctrine is fundamentally.<\/p>\n
902
\n00:45:51,260 –> 00:45:53,900
\nAbout manipulation.
\nA lying tongue. <\/p>\n
903
\n00:45:54,220 –> 00:45:56,220
\nIn order to get gain.
\nOver someone else. <\/p>\n
904
\n00:45:56,280 –> 00:45:58,180
\nThat’s the driver.
\nOf false doctrine. <\/p>\n
905
\n00:45:58,260 –> 00:46:00,300
\nEither the praise of men.
\nOr. <\/p>\n
906
\n00:46:01,120 –> 00:46:03,429
\nGet rid of that.
\nSo I can live a licentious <\/p>\n
907
\n00:46:03,429 –> 00:46:04,320
\nbehavior.
\nOr life. <\/p>\n
908
\n00:46:05,080 –> 00:46:07,000
\nThere’s a manipulation.
\nOf the truth. <\/p>\n
909
\n00:46:08,760 –> 00:46:11,820
\nLying can be as much.
\nAs what we don’t say. <\/p>\n
910
\n00:46:11,980 –> 00:46:14,020
\nTo create impressions.
\nAnd false beliefs. <\/p>\n
911
\n00:46:14,100 –> 00:46:18,375
\nIs what we do say.
\nAnd when the father sees all of <\/p>\n
912
\n00:46:18,375 –> 00:46:19,140
\nthis.
\nHe goes. <\/p>\n
913
\n00:46:20,920 –> 00:46:23,120
\nDisgusting.
\nRight. <\/p>\n
914
\n00:46:23,120 –> 00:46:24,400
\nWhat about shedding innocent
\nblood. <\/p>\n
915
\n00:46:25,340 –> 00:46:26,960
\nWell.
\nI think scripturally. <\/p>\n
916
\n00:46:27,100 –> 00:46:29,480
\nShedding innocent blood.
\nIs the idea. <\/p>\n
917
\n00:46:30,000 –> 00:46:33,420
\nOf judicial execution.
\nOf someone who’s actually <\/p>\n
918
\n00:46:33,420 –> 00:46:34,120
\ninnocent.
\nAll right. <\/p>\n
919
\n00:46:34,140 –> 00:46:36,560
\nAnd it goes all the way back.
\nTo Exodus chapter 23. <\/p>\n
920
\n00:46:37,040 –> 00:46:39,660
\nWhere it sets out principles.
\nOf justice. <\/p>\n
921
\n00:46:39,660 –> 00:46:41,200
\nIn the nation.
\nOf Israel. <\/p>\n
922
\n00:46:41,400 –> 00:46:42,840
\nWe’re just going to pick one of
\nthose out. <\/p>\n
923
\n00:46:42,900 –> 00:46:44,100
\nAnd we’ll look at the others in
\na moment. <\/p>\n
924
\n00:46:44,380 –> 00:46:45,700
\nBut this one particularly.
\nI think. <\/p>\n
925
\n00:46:45,800 –> 00:46:47,527
\nIs relevant.
\nTo the shedding of innocent <\/p>\n
926
\n00:46:47,527 –> 00:46:49,000
\nblood.
\nSo it’s the idea. <\/p>\n
927
\n00:46:49,000 –> 00:46:51,700
\nThat someone who’s innocent.
\nHas actually been executed. <\/p>\n
928
\n00:46:53,340 –> 00:46:55,300
\nAnd the evil one.
\nThe wicked one. <\/p>\n
929
\n00:46:55,600 –> 00:46:58,380
\nBrings that about.
\nSo Exodus 23 verse 7. <\/p>\n
930
\n00:46:58,380 –> 00:47:00,220
\nSays.
\nKeep far from you. <\/p>\n
931
\n00:47:00,260 –> 00:47:02,460
\nA false matter.
\nAnd the innocent. <\/p>\n
932
\n00:47:02,600 –> 00:47:04,440
\nAnd righteous.
\nSlay not. <\/p>\n
933
\n00:47:04,860 –> 00:47:06,320
\nIf I will not justify the
\nwicked. <\/p>\n
934
\n00:47:06,320 –> 00:47:08,140
\nAnd this is all in a context.
\nOf explaining. <\/p>\n
935
\n00:47:08,140 –> 00:47:10,020
\nHow their justice system should
\nwork. <\/p>\n
936
\n00:47:11,800 –> 00:47:13,700
\nWe can see.
\nThat it’s the motivator. <\/p>\n
937
\n00:47:13,700 –> 00:47:16,428
\nOf Cain.
\nIn the murder of Abel. 1st John <\/p>\n
938
\n00:47:16,428 –> 00:47:18,440
\nchapter 3 verse 11.
\nThis is the message. <\/p>\n
939
\n00:47:18,440 –> 00:47:19,660
\nYou’ve heard.
\nFrom the beginning. <\/p>\n
940
\n00:47:19,660 –> 00:47:22,500
\nThat we should love one another.
\nNot as Cain. <\/p>\n
941
\n00:47:22,880 –> 00:47:25,080
\nWho was of who?
\nOf the wicked one. <\/p>\n
942
\n00:47:25,080 –> 00:47:27,780
\nThe evil one.
\nAnd he slew his brother. <\/p>\n
943
\n00:47:27,900 –> 00:47:31,560
\nWhy did he slay him?
\nBecause his own works were evil.<\/p>\n
944
\n00:47:32,080 –> 00:47:35,700
\nAnd his brothers were right.
\nSee this is the driver. <\/p>\n
945
\n00:47:35,820 –> 00:47:37,680
\nThe motivator.
\nOf the evil man. <\/p>\n
946
\n00:47:37,680 –> 00:47:40,140
\nTo shed the blood of innocent.
\nBecause they’re right. <\/p>\n
947
\n00:47:40,460 –> 00:47:42,300
\nAnd I’m evil.
\nAnd I envy that. <\/p>\n
948
\n00:47:42,360 –> 00:47:45,620
\nI hate that.
\nNow why would they do that? <\/p>\n
949
\n00:47:46,360 –> 00:47:50,120
\nWell because of envy.
\nI don’t like that person. <\/p>\n
950
\n00:47:50,200 –> 00:47:52,320
\nBecause they’re something I want
\nto be. <\/p>\n
951
\n00:47:52,480 –> 00:47:55,880
\nAnd they’re showing me up.
\nAnd so I will judiciously. <\/p>\n
952
\n00:47:56,320 –> 00:47:58,720
\nExecute them.
\nIn a variety of ways. <\/p>\n
953
\n00:47:59,300 –> 00:48:00,460
\nVengeance.
\nI hate them. <\/p>\n
954
\n00:48:00,660 –> 00:48:02,240
\nI want to get my own back on
\nthem. <\/p>\n
955
\n00:48:02,320 –> 00:48:04,860
\nCould be a motivator.
\nOr they’re a threat to me. <\/p>\n
956
\n00:48:05,000 –> 00:48:07,220
\nIn some way.
\nShape or form. <\/p>\n
957
\n00:48:07,220 –> 00:48:09,040
\nAnd so I’ve got to take them
\nout. <\/p>\n
958
\n00:48:10,040 –> 00:48:11,980
\nNow while we might not kill each
\nother. <\/p>\n
959
\n00:48:12,980 –> 00:48:15,240
\nWe can certainly character
\nassassinate. <\/p>\n
960
\n00:48:16,380 –> 00:48:19,478
\nThere can be gossip.
\nWhose sole purpose really is <\/p>\n
961
\n00:48:19,478 –> 00:48:23,760
\njust malicious.
\nJust creating false impressions <\/p>\n
962
\n00:48:23,760 –> 00:48:26,360
\nof other people.
\nIn other people’s minds. <\/p>\n
963
\n00:48:27,160 –> 00:48:29,000
\nAd hominem.
\nPlaying the person. <\/p>\n
964
\n00:48:29,140 –> 00:48:32,000
\nNot the ball.
\nHow often do we see that in <\/p>\n
965
\n00:48:32,000 –> 00:48:33,700
\nconflicts?
\nSubject. <\/p>\n
966
\n00:48:33,760 –> 00:48:37,060
\nThe issue’s not even looked at.
\nBut an attack on the person. <\/p>\n
967
\n00:48:37,060 –> 00:48:39,060
\nSo you can denigrate their
\nposition. <\/p>\n
968
\n00:48:39,360 –> 00:48:40,960
\nSo you can ignore what they’re
\nsaying. <\/p>\n
969
\n00:48:41,240 –> 00:48:44,480
\nThese are manifestations of
\nshedding the innocent blood. <\/p>\n
970
\n00:48:44,540 –> 00:48:47,260
\nAnd when the father sees it.
\nBlech. <\/p>\n
971
\n00:48:48,480 –> 00:48:50,660
\nLike vomit.
\nIt’s disgusting to me. <\/p>\n
972
\n00:48:50,660 –> 00:48:52,816
\nAll right.
\nWe’re going to put the fourth <\/p>\n
973
\n00:48:52,816 –> 00:48:55,160
\nand the fifth together.
\nDevising wicked imaginations. <\/p>\n
974
\n00:48:55,160 –> 00:48:57,180
\nAnd being swift and running to
\nmischief. <\/p>\n
975
\n00:48:57,300 –> 00:49:00,900
\nBecause I think they are paired.
\nWhat it tells us is these <\/p>\n
976
\n00:49:00,900 –> 00:49:02,400
\nbehaviours of the evil wicked
\nman. <\/p>\n
977
\n00:49:02,500 –> 00:49:05,020
\nAre not reactive in the sense
\nthey’re spur of the moment. <\/p>\n
978
\n00:49:05,980 –> 00:49:07,760
\nBehaviours typically.
\nAlthough they may. <\/p>\n
979
\n00:49:08,280 –> 00:49:10,380
\nBut there’s some level of
\npremeditation. <\/p>\n
980
\n00:49:10,640 –> 00:49:13,420
\nThere’s some level of planning.
\nThere’s an imagination. <\/p>\n
981
\n00:49:13,640 –> 00:49:16,760
\nThere’s a devising of something
\nthat goes behind it. <\/p>\n
982
\n00:49:16,760 –> 00:49:20,840
\nNow this was the spirit that God
\nsaw on the days of Noah. <\/p>\n
983
\n00:49:20,980 –> 00:49:24,780
\nIn Genesis chapter 6 verse 5.
\nIt says God saw the wickedness. <\/p>\n
984
\n00:49:24,900 –> 00:49:26,480
\nThat’s one of our terms for the
\nday. <\/p>\n
985
\n00:49:26,540 –> 00:49:30,652
\nOf man was great in the earth.
\nEvery imagination of the <\/p>\n
986
\n00:49:30,652 –> 00:49:35,080
\nthoughts of his heart.
\nWas only evil. <\/p>\n
987
\n00:49:35,500 –> 00:49:37,440
\nThat’s our other term.
\nContinually. <\/p>\n
988
\n00:49:38,440 –> 00:49:41,560
\nAnd later on.
\nHe says that the imagination of <\/p>\n
989
\n00:49:41,560 –> 00:49:44,160
\nman’s heart is evil.
\nAnother term. <\/p>\n
990
\n00:49:44,420 –> 00:49:47,414
\nFrom his youth.
\nSo this is the way of mankind <\/p>\n
991
\n00:49:47,414 –> 00:49:50,640
\nbrother and sister.
\nWicked imagination. <\/p>\n
992
\n00:49:50,920 –> 00:49:53,300
\nSwift running to mischief.
\nNow why. <\/p>\n
993
\n00:49:53,720 –> 00:49:58,060
\nWhy might that be the case?
\nBecause it’s hard evil. <\/p>\n
994
\n00:49:58,640 –> 00:50:01,780
\nTakes a lot of time.
\nTakes a lot of energy. <\/p>\n
995
\n00:50:02,760 –> 00:50:06,645
\nTakes a lot of planning.
\nYou’ve got to talk to lots of <\/p>\n
996
\n00:50:06,645 –> 00:50:10,180
\npeople.
\nYou’ve got to manipulate people.<\/p>\n
997
\n00:50:11,140 –> 00:50:13,160
\nYou’ve got to play with lies and
\ntruth. <\/p>\n
998
\n00:50:13,280 –> 00:50:14,920
\nThis is hard work.
\nA lot of energy. <\/p>\n
999
\n00:50:15,020 –> 00:50:17,900
\nTakes.
\nThere’s a lot of imagination. <\/p>\n
1000
\n00:50:18,420 –> 00:50:20,800
\nAnd planning out that’s
\nnecessary for this way. <\/p>\n
1001
\n00:50:21,140 –> 00:50:23,110
\nBut there’s an urgency.
\nBecause you don’t have much <\/p>\n
1002
\n00:50:23,110 –> 00:50:24,220
\ntime.
\nYou get little windows. <\/p>\n
1003
\n00:50:24,360 –> 00:50:26,640
\nSo you’ve got to be swift.
\nYou’ve got to be urgent. <\/p>\n
1004
\n00:50:26,920 –> 00:50:29,680
\nThere’s a sense of urgency to
\nthis evil or wicked one. <\/p>\n
1005
\n00:50:29,840 –> 00:50:31,980
\nIn what they do.
\nAs they execute. <\/p>\n
1006
\n00:50:32,100 –> 00:50:34,530
\nAnd they devise their plans.
\nAnd so they’re going through <\/p>\n
1007
\n00:50:34,530 –> 00:50:35,900
\nthese two stages.
\nAll of the time. <\/p>\n
1008
\n00:50:36,060 –> 00:50:37,660
\nPlanning.
\nWorking it all out. <\/p>\n
1009
\n00:50:38,020 –> 00:50:40,280
\nObserving.
\nWorking out their duplicitous <\/p>\n
1010
\n00:50:40,280 –> 00:50:42,040
\nforward ways.
\nExecuting it. <\/p>\n
1011
\n00:50:42,100 –> 00:50:42,780
\nFast.
\nSwift. <\/p>\n
1012
\n00:50:42,780 –> 00:50:45,200
\nRunning around.
\nIs the sense it gives. <\/p>\n
1013
\n00:50:45,660 –> 00:50:48,500
\nThey’re thinking and thinking
\nand planning and planning. <\/p>\n
1014
\n00:50:48,880 –> 00:50:50,760
\nAnd rushing and rushing to do
\nevil. <\/p>\n
1015
\n00:50:51,140 –> 00:50:54,407
\nAnd that’s what God sees when he
\nsees this group and this type of<\/p>\n
1016
\n00:50:54,407 –> 00:50:55,240
\nperson.
\nAnd he goes. <\/p>\n
1017
\n00:50:55,240 –> 00:50:59,760
\nIt’s like vomit.
\nIt’s disgusting to me. <\/p>\n
1018
\n00:51:03,060 –> 00:51:05,980
\nHere’s the sixth one.
\nA false witness. <\/p>\n
1019
\n00:51:07,240 –> 00:51:08,900
\nWell what’s a false witness
\nabout? <\/p>\n
1020
\n00:51:08,980 –> 00:51:10,800
\nWell actually it’s an idea
\nfirst. <\/p>\n
1021
\n00:51:11,460 –> 00:51:14,944
\nIt’s an idea where there’s a
\nresult which is abhorrent to <\/p>\n
1022
\n00:51:14,944 –> 00:51:18,260
\nGod.
\nAnd that was when a righteous <\/p>\n
1023
\n00:51:18,260 –> 00:51:23,352
\nperson is condemned.
\nAnd when a wicked person is <\/p>\n
1024
\n00:51:23,352 –> 00:51:25,300
\njustified.
\nAlright. <\/p>\n
1025
\n00:51:25,720 –> 00:51:31,734
\nSo the whole concept of God’s
\ntruth ends up turned upside <\/p>\n
1026
\n00:51:31,734 –> 00:51:33,140
\ndown.
\nForward. <\/p>\n
1027
\n00:51:34,180 –> 00:51:36,740
\nYou know.
\nJustifying the wicked. <\/p>\n
1028
\n00:51:37,400 –> 00:51:41,560
\nAnd condemning the righteous is
\nthe idea behind false witness. <\/p>\n
1029
\n00:51:41,560 –> 00:51:45,180
\nNow come with me over to Exodus
\nchapter 23 verse 1 to 8. <\/p>\n
1030
\n00:51:47,420 –> 00:51:51,896
\nAnd we’ll have a look at the
\nsetting out of the principles of<\/p>\n
1031
\n00:51:51,896 –> 00:51:56,160
\njustice.
\nAnd a prohibition on the idea of<\/p>\n
1032
\n00:51:56,160 –> 00:51:59,156
\nfalse witness.
\nBut there’s also a series of <\/p>\n
1033
\n00:51:59,156 –> 00:52:02,056
\nother things.
\nEach of which turns up in the <\/p>\n
1034
\n00:52:02,056 –> 00:52:04,890
\nbook of Proverbs.
\nIn various of the underlying <\/p>\n
1035
\n00:52:04,890 –> 00:52:08,724
\ncouplets from chapter 10 on.
\nSo it’s a useful passage to link<\/p>\n
1036
\n00:52:08,724 –> 00:52:12,590
\ninto the book of Proverbs.
\nSo here in Exodus chapter 3 <\/p>\n
1037
\n00:52:12,590 –> 00:52:16,304
\nverse 1.
\nGod sets out principles of <\/p>\n
1038
\n00:52:16,304 –> 00:52:17,980
\njustice.
\nGood. <\/p>\n
1039
\n00:52:18,580 –> 00:52:21,320
\nThe right.
\nAs opposed to the wrong. <\/p>\n
1040
\n00:52:21,680 –> 00:52:23,820
\nTo evil or wickedness in the
\nnation. <\/p>\n
1041
\n00:52:24,240 –> 00:52:26,989
\nVerse 1.
\nThou shalt not raise a false <\/p>\n
1042
\n00:52:26,989 –> 00:52:29,709
\nreport.
\nPut not thine hand with the <\/p>\n
1043
\n00:52:29,709 –> 00:52:32,340
\nwicked.
\nTo be an unrighteous witness. <\/p>\n
1044
\n00:52:32,340 –> 00:52:38,683
\nSo there’s a false report.
\nAnd it’s a quality of the <\/p>\n
1045
\n00:52:38,683 –> 00:52:41,540
\nunright.
\nAnd it’s prohibited. <\/p>\n
1046
\n00:52:42,240 –> 00:52:44,400
\nAmongst us.
\nAnd amongst God’s people. <\/p>\n
1047
\n00:52:45,660 –> 00:52:48,674
\nVerse 2.
\nYou shall not follow a multitude<\/p>\n
1048
\n00:52:48,674 –> 00:52:51,080
\nto do evil.
\nSo there’s a mob mentality. <\/p>\n
1049
\n00:52:51,260 –> 00:52:54,300
\nSo this is where.
\nEverybody else has got <\/p>\n
1050
\n00:52:54,300 –> 00:52:55,700
\nsomething.
\nBe in their bonnet. <\/p>\n
1051
\n00:52:55,760 –> 00:52:57,540
\nAnd they’re making an unjust
\ndecision. <\/p>\n
1052
\n00:52:57,920 –> 00:53:00,460
\nThat involves either justifying
\nthe wicked. <\/p>\n
1053
\n00:53:00,460 –> 00:53:04,460
\nOr condemning the righteous.
\nAnd we go along with it. <\/p>\n
1054
\n00:53:04,740 –> 00:53:08,378
\nIt says you can’t do that.
\nDo not follow a multitude to <\/p>\n
1055
\n00:53:08,378 –> 00:53:11,582
\nevil.
\nNeither shalt thou speak in a <\/p>\n
1056
\n00:53:11,582 –> 00:53:14,780
\ncause to decline after the many.
\nIn resting judgment. <\/p>\n
1057
\n00:53:14,900 –> 00:53:19,500
\nIt’s a personal accountability.
\nTo make the right judgments. <\/p>\n
1058
\n00:53:20,060 –> 00:53:22,520
\nNot the wrong.
\nAnd it’s no excuse to say. <\/p>\n
1059
\n00:53:22,600 –> 00:53:27,020
\nBut everybody else was.
\nOr just as bad to go. <\/p>\n
1060
\n00:53:27,180 –> 00:53:29,877
\nI don’t even think about it.
\nBecause other nine people say <\/p>\n
1061
\n00:53:29,877 –> 00:53:31,300
\nthat.
\nSo it must be so. <\/p>\n
1062
\n00:53:31,940 –> 00:53:33,620
\nAnd so we devolve our
\nresponsibility. <\/p>\n
1063
\n00:53:34,660 –> 00:53:36,100
\nWe can’t do that.
\nSays Exodus. <\/p>\n
1064
\n00:53:36,260 –> 00:53:38,160
\nSays God.
\nVerse 8. <\/p>\n
1065
\n00:53:38,540 –> 00:53:40,380
\nThou shalt take no gift.
\nA key theme. <\/p>\n
1066
\n00:53:40,480 –> 00:53:41,840
\nRunning through the book of
\nProverbs. <\/p>\n
1067
\n00:53:42,000 –> 00:53:45,232
\nFor a gift blinds the wise.
\nAnd perverts the words of the <\/p>\n
1068
\n00:53:45,232 –> 00:53:47,673
\nrighteous.
\nAnd it ends up in an abhorrent <\/p>\n
1069
\n00:53:47,673 –> 00:53:49,820
\nthing.
\nThat the wicked are justified. <\/p>\n
1070
\n00:53:50,540 –> 00:53:54,680
\nAnd the righteous are condemned.
\nAnd it’s like vomit to me. <\/p>\n
1071
\n00:53:54,720 –> 00:53:55,760
\nSays God.
\nBlech. <\/p>\n
1072
\n00:53:56,600 –> 00:54:00,506
\nIt’s disgusting.
\nAnd it might manifest in our <\/p>\n
1073
\n00:54:00,506 –> 00:54:03,160
\nlives.
\nAs we indulge maybe in innuendo.<\/p>\n
1074
\n00:54:04,220 –> 00:54:06,328
\nBackbiting.
\nTalking about people behind <\/p>\n
1075
\n00:54:06,328 –> 00:54:07,460
\ntheir backs.
\nSlander. <\/p>\n
1076
\n00:54:07,540 –> 00:54:10,920
\nMalicious gossip.
\nAll forms of false witnessing. <\/p>\n
1077
\n00:54:13,280 –> 00:54:14,360
\nAlright.
\nFinally. <\/p>\n
1078
\n00:54:14,520 –> 00:54:18,628
\nSowing discord.
\nSowing discord is when we say <\/p>\n
1079
\n00:54:18,628 –> 00:54:22,573
\nthings to other people.
\nSo this picture is a sowing of <\/p>\n
1080
\n00:54:22,573 –> 00:54:23,840
\nseeds.
\nSowing of words. <\/p>\n
1081
\n00:54:24,760 –> 00:54:27,020
\nAnd the outcome is to create
\ndistrust. <\/p>\n
1082
\n00:54:27,520 –> 00:54:31,637
\nBetween other people.
\nSo we’re putting words out <\/p>\n
1083
\n00:54:31,637 –> 00:54:34,192
\nthere.
\nThat causes breakdowns in <\/p>\n
1084
\n00:54:34,192 –> 00:54:35,740
\nrelationships.
\nAmongst other people. <\/p>\n
1085
\n00:54:36,160 –> 00:54:39,012
\nAnd distrust.
\nAnd a breakdown of <\/p>\n
1086
\n00:54:39,012 –> 00:54:41,060
\nrelationships.
\nSowing of discord. <\/p>\n
1087
\n00:54:41,140 –> 00:54:43,560
\nNow why would the evil man do
\nthat? <\/p>\n
1088
\n00:54:43,940 –> 00:54:47,020
\nWhy would the wicked one?
\nBecause chaos brings <\/p>\n
1089
\n00:54:47,020 –> 00:54:49,900
\nopportunity.
\nWhen there’s chaos in <\/p>\n
1090
\n00:54:49,900 –> 00:54:52,140
\nrelationships.
\nThey are able to elevate <\/p>\n
1091
\n00:54:52,140 –> 00:54:53,980
\nthemselves.
\nExploit it for gain. <\/p>\n
1092
\n00:54:54,360 –> 00:54:58,960
\nTake what they want.
\nMakes you feel powerful when <\/p>\n
1093
\n00:54:58,960 –> 00:55:02,644
\nyou’re in control of gossip.
\nWhen you’re the one who can give<\/p>\n
1094
\n00:55:02,644 –> 00:55:04,909
\nthe piece of information to
\nsomeone else about somebody <\/p>\n
1095
\n00:55:04,909 –> 00:55:06,080
\nelse.
\nIt makes you feel good. <\/p>\n
1096
\n00:55:06,080 –> 00:55:08,520
\nI know.
\nI’m tapped in. <\/p>\n
1097
\n00:55:09,120 –> 00:55:14,120
\nMakes me feel good about myself.
\nGives me influence. <\/p>\n
1098
\n00:55:14,120 –> 00:55:17,370
\nGives me power.
\nBecause I haven’t got a network <\/p>\n
1099
\n00:55:17,370 –> 00:55:21,160
\nthat I can gossip to.
\nAnd I can give them information.<\/p>\n
1100
\n00:55:21,300 –> 00:55:25,080
\nIt makes me feel powerful.
\nOr ad hominem. <\/p>\n
1101
\n00:55:26,320 –> 00:55:29,618
\nThe evil man says I can take out
\nsomething that’s a perceived <\/p>\n
1102
\n00:55:29,618 –> 00:55:32,145
\nthreat to me.
\nAnd whatever the important <\/p>\n
1103
\n00:55:32,145 –> 00:55:36,020
\ndimension is to me personally.
\nThat person’s a threat to it. <\/p>\n
1104
\n00:55:36,580 –> 00:55:39,900
\nSo if I sow discord.
\nI can undermine them. <\/p>\n
1105
\n00:55:40,900 –> 00:55:43,900
\nI can control them.
\nI can control the environment. <\/p>\n
1106
\n00:55:43,900 –> 00:55:47,180
\nBecause I’m froward.
\nI’m running to and fro. <\/p>\n
1107
\n00:55:47,640 –> 00:55:50,280
\nI have to connect the dots.
\nI’ve got to sow the discord. <\/p>\n
1108
\n00:55:50,600 –> 00:55:52,580
\nI’ve got to create the false
\nimpressions. <\/p>\n
1109
\n00:55:52,900 –> 00:55:55,600
\nTo get my outcome.
\nBecause I’m greedy of gain. <\/p>\n
1110
\n00:55:55,680 –> 00:55:57,720
\nAnd whatever the dimension of
\ngain is. <\/p>\n
1111
\n00:55:57,780 –> 00:56:00,620
\nAnd God says a froward man sows
\nstrife. <\/p>\n
1112
\n00:56:00,680 –> 00:56:02,660
\nA whisperer separates chief
\nfriends. <\/p>\n
1113
\n00:56:02,660 –> 00:56:05,940
\nBecause it’s hugely destructive.
\nTo human relationships. <\/p>\n
1114
\n00:56:06,040 –> 00:56:08,760
\nAnd ecclesial relationships.
\nThe sowing of discord. <\/p>\n
1115
\n00:56:08,860 –> 00:56:11,000
\nHave we ever indulged in that?
\nSometimes? <\/p>\n
1116
\n00:56:13,080 –> 00:56:15,940
\nGod looks at it and he goes.
\nIt’s like vomit. <\/p>\n
1117
\n00:56:16,340 –> 00:56:21,107
\nIt’s disgusting to me.
\nNow it’s funny that these <\/p>\n
1118
\n00:56:21,107 –> 00:56:24,415
\ncharacteristics.
\nSurface and manifest in two <\/p>\n
1119
\n00:56:24,415 –> 00:56:26,740
\ngeneral ways.
\nThey’re either habitual. <\/p>\n
1120
\n00:56:27,460 –> 00:56:29,400
\nThat is we learnt them a long
\ntime ago. <\/p>\n
1121
\n00:56:29,880 –> 00:56:31,300
\nThey’re now just part of our
\nlife. <\/p>\n
1122
\n00:56:31,380 –> 00:56:35,726
\nAnd we don’t even know.
\nOr they occur at times of <\/p>\n
1123
\n00:56:35,726 –> 00:56:36,700
\nstress.
\nAnd of course. <\/p>\n
1124
\n00:56:37,160 –> 00:56:39,680
\nThat can be a time of conflict.
\nLook at these passages. <\/p>\n
1125
\n00:56:40,360 –> 00:56:41,620
\nAll the way through the New
\nTestament. <\/p>\n
1126
\n00:56:42,760 –> 00:56:45,100
\nIn describing conflicts.
\nWithin the brotherhood. <\/p>\n
1127
\n00:56:45,160 –> 00:56:46,920
\nWithin and between brethren and
\nsisters. <\/p>\n
1128
\n00:56:46,920 –> 00:56:50,220
\nThey dip back into the
\ncharacteristics of the evil one.<\/p>\n
1129
\n00:56:50,560 –> 00:56:53,214
\nIn the book of Proverbs.
\nTo describe what the issues and <\/p>\n
1130
\n00:56:53,214 –> 00:56:56,620
\nthe behaviours are.
\nJames chapter 3 verse 13 to 16. <\/p>\n
1131
\n00:56:57,060 –> 00:56:59,688
\nJust so you see.
\nHe captures all this in terms of<\/p>\n
1132
\n00:56:59,688 –> 00:57:02,900
\nknowledge and understanding.
\nIn the context of Proverbs. <\/p>\n
1133
\n00:57:03,020 –> 00:57:05,320
\nWho is a wise man?
\nJames 3 verse 13. <\/p>\n
1134
\n00:57:05,620 –> 00:57:07,560
\nAnd endued with knowledge among
\nyou. <\/p>\n
1135
\n00:57:08,380 –> 00:57:10,240
\nLet him show out of a good way
\nof life. <\/p>\n
1136
\n00:57:10,300 –> 00:57:12,140
\nHis works with meekness of
\nwisdom. <\/p>\n
1137
\n00:57:12,800 –> 00:57:15,164
\nThough if you have bitter
\nenvying and strife in your <\/p>\n
1138
\n00:57:15,164 –> 00:57:16,020
\nhearts.
\nGlory not. <\/p>\n
1139
\n00:57:16,100 –> 00:57:18,480
\nLie not against the truth.
\nThe wisdom descends. <\/p>\n
1140
\n00:57:18,860 –> 00:57:20,580
\nNot from above.
\nBut earthly. <\/p>\n
1141
\n00:57:20,820 –> 00:57:22,220
\nSensual.
\nDevilish. <\/p>\n
1142
\n00:57:22,220 –> 00:57:26,960
\nFor where envying and strife is.
\nIs confusion in every evil work.<\/p>\n
1143
\n00:57:27,700 –> 00:57:33,220
\nBecause evil works thrive.
\nAnd confuse in chaotic. <\/p>\n
1144
\n00:57:35,620 –> 00:57:38,100
\nTimes of conflict.
\nIs when we might find. <\/p>\n
1145
\n00:57:38,740 –> 00:57:42,600
\nThat we start to behave like
\nthis. 1 Peter chapter 2 verse 1.<\/p>\n
1146
\n00:57:42,980 –> 00:57:45,200
\nLay aside all malice.
\nAll guile. <\/p>\n
1147
\n00:57:45,540 –> 00:57:46,660
\nHypocrisies.
\nEnvies. <\/p>\n
1148
\n00:57:46,820 –> 00:57:49,540
\nAll evil speakings.
\nSo Peter says. <\/p>\n
1149
\n00:57:49,740 –> 00:57:53,040
\nWe’re all at risk of these
\nbehaviours. 2 Corinthians 12. <\/p>\n
1150
\n00:57:53,120 –> 00:57:54,640
\n20.
\nI fear less when I come. <\/p>\n
1151
\n00:57:54,720 –> 00:57:56,200
\nSays Paul.
\nThere be debates. <\/p>\n
1152
\n00:57:56,680 –> 00:57:58,000
\nEnvyings.
\nWrath strides. <\/p>\n
1153
\n00:57:58,260 –> 00:57:59,500
\nBackbiting.
\nWhisperings. <\/p>\n
1154
\n00:57:59,880 –> 00:58:01,978
\nAmong you.
\nAll the attributes of the evil <\/p>\n
1155
\n00:58:01,978 –> 00:58:04,200
\nman.
\nEphesians 4 verse 31. <\/p>\n
1156
\n00:58:04,320 –> 00:58:07,254
\nLet all bitterness and wrath and
\nanger and clamour and evil <\/p>\n
1157
\n00:58:07,254 –> 00:58:08,500
\nspeaking.
\nBe put away with you. <\/p>\n
1158
\n00:58:08,560 –> 00:58:10,752
\nAll malice.
\nThe characteristics of the <\/p>\n
1159
\n00:58:10,752 –> 00:58:13,980
\nwicked or the evil man.
\nChrist says here on screen. <\/p>\n
1160
\n00:58:14,100 –> 00:58:18,595
\nIn Matthew chapter 7 verse 23.
\nThese things all come from <\/p>\n
1161
\n00:58:18,595 –> 00:58:21,450
\nwithin you.
\nThey come out of a man and <\/p>\n
1162
\n00:58:21,450 –> 00:58:23,400
\ndefile the man.
\nThey’re from within. <\/p>\n
1163
\n00:58:25,300 –> 00:58:28,260
\nSo you can see our perspective
\nstart to change now. <\/p>\n
1164
\n00:58:29,360 –> 00:58:31,480
\nThis stuff’s inside us.
\nBreathing sisters. <\/p>\n
1165
\n00:58:31,820 –> 00:58:33,760
\nSays Christ.
\nFrom within. <\/p>\n
1166
\n00:58:34,340 –> 00:58:37,360
\nOut of the heart of man proceed
\nevil thoughts. <\/p>\n
1167
\n00:58:38,100 –> 00:58:40,950
\nAdults use fornications.
\nWhich is going to be the next <\/p>\n
1168
\n00:58:40,950 –> 00:58:42,360
\nstudy.
\nThe strange woman. <\/p>\n
1169
\n00:58:42,960 –> 00:58:44,280
\nMurders.
\nThefts. <\/p>\n
1170
\n00:58:44,440 –> 00:58:45,640
\nCovetousness.
\nWickedness. <\/p>\n
1171
\n00:58:45,900 –> 00:58:47,120
\nDeceit.
\nEvil eye. <\/p>\n
1172
\n00:58:47,300 –> 00:58:50,060
\nPride.
\nEvil things come from within. <\/p>\n
1173
\n00:58:50,660 –> 00:58:52,800
\nSays Christ.
\nAnd they defile the man. <\/p>\n
1174
\n00:58:56,660 –> 00:58:58,740
\nSo I’ve got some bad news for
\nall of us. <\/p>\n
1175
\n00:59:01,180 –> 00:59:03,600
\nPaul took a look at the subject
\nof good and evil. <\/p>\n
1176
\n00:59:04,300 –> 00:59:07,060
\nAnd how he interacted with us.
\nThis is what he came up with. <\/p>\n
1177
\n00:59:07,540 –> 00:59:09,920
\nI know in me.
\nHe said that is in my flesh. <\/p>\n
1178
\n00:59:09,920 –> 00:59:12,780
\nThere’s no good thing.
\nFor to will. <\/p>\n
1179
\n00:59:13,100 –> 00:59:16,878
\nIt’s present with me.
\nBut how to perform that which is<\/p>\n
1180
\n00:59:16,878 –> 00:59:18,700
\ngood.
\nI find not. <\/p>\n
1181
\n00:59:19,000 –> 00:59:21,500
\nFor the good I would.
\nI do not. <\/p>\n
1182
\n00:59:22,360 –> 00:59:24,520
\nAnd the evil.
\nThat I would not. <\/p>\n
1183
\n00:59:24,620 –> 00:59:25,320
\nThat I do.
\nNow. <\/p>\n
1184
\n00:59:25,320 –> 00:59:28,715
\nI won’t ask for a show of hands.
\nBut how many people feel like <\/p>\n
1185
\n00:59:28,715 –> 00:59:31,968
\nthat quite often.
\nI know what the good and evil <\/p>\n
1186
\n00:59:31,968 –> 00:59:33,540
\nis.
\nI have a knowledge and <\/p>\n
1187
\n00:59:33,540 –> 00:59:35,240
\nunderstanding of it.
\nBut somehow. <\/p>\n
1188
\n00:59:36,040 –> 00:59:38,920
\nI do the evil.
\nAnd not the good. <\/p>\n
1189
\n00:59:39,720 –> 00:59:42,600
\nThere’s a law.
\nThat when I would do the good. <\/p>\n
1190
\n00:59:43,100 –> 00:59:46,460
\nThe evil is present with me.
\nSays Paul. <\/p>\n
1191
\n00:59:46,460 –> 00:59:51,763
\nSo what do we do about it.
\nWe’re all at threat of the evil <\/p>\n
1192
\n00:59:51,763 –> 00:59:52,740
\nman.
\nSays Proverbs. <\/p>\n
1193
\n00:59:53,560 –> 00:59:54,980
\nAnd the knowledge and
\nunderstanding. <\/p>\n
1194
\n00:59:55,140 –> 00:59:56,928
\nAnd wisdom.
\nAnd chastening instruction of <\/p>\n
1195
\n00:59:56,928 –> 00:59:59,220
\nthe father.
\nIs going to be necessary. <\/p>\n
1196
\n00:59:59,580 –> 01:00:03,400
\nFor us to perceive and know it.
\nAnd to be delivered from it. <\/p>\n
1197
\n01:00:03,540 –> 01:00:05,500
\nBoth within.
\nAnd without. <\/p>\n
1198
\n01:00:06,200 –> 01:00:09,620
\nWell here’s some suggestions.
\nIn conclusion. <\/p>\n
1199
\n01:00:10,140 –> 01:00:12,840
\nFor dealing with the evil.
\nThe wicked one. <\/p>\n
1200
\n01:00:13,240 –> 01:00:15,580
\nScripturally.
\nFirst. <\/p>\n
1201
\n01:00:16,140 –> 01:00:20,260
\nWe have to become aware.
\nAnd if it’s a habit. <\/p>\n
1202
\n01:00:20,780 –> 01:00:23,260
\nIf we’ve gone past the
\nconscience stage. <\/p>\n
1203
\n01:00:23,760 –> 01:00:25,360
\nSo no longer have we got a
\nconscience. <\/p>\n
1204
\n01:00:25,500 –> 01:00:27,440
\nSaying you’re doing wrong Simon.
\nYou’re doing wrong Simon. <\/p>\n
1205
\n01:00:27,520 –> 01:00:31,000
\nIt’s become habitual.
\nWe don’t even know we’re like <\/p>\n
1206
\n01:00:31,000 –> 01:00:32,780
\nthis.
\nBecause it’s habitual. <\/p>\n
1207
\n01:00:33,000 –> 01:00:36,360
\nIt’s part of our life.
\nSo we’ve got to become aware. <\/p>\n
1208
\n01:00:36,440 –> 01:00:39,290
\nWe’ve got to ask the father.
\nWe’ve got to ask the righteous <\/p>\n
1209
\n01:00:39,290 –> 01:00:42,040
\njudge Christ.
\nThat we might know. <\/p>\n
1210
\n01:00:42,420 –> 01:00:43,900
\nGood and evil.
\nWithin ourselves. <\/p>\n
1211
\n01:00:44,700 –> 01:00:46,720
\nWe can even find a brother and
\nsister. <\/p>\n
1212
\n01:00:46,720 –> 01:00:48,320
\nThat we trust.
\nAnd others. <\/p>\n
1213
\n01:00:48,540 –> 01:00:50,860
\nAnd say.
\nGive me a real answer here. <\/p>\n
1214
\n01:00:52,520 –> 01:00:59,940
\nAm I like this sometimes?
\nGeneralization versus specifics.<\/p>\n
1215
\n01:01:00,120 –> 01:01:01,400
\nThat’s the idea.
\nWe’ve got. <\/p>\n
1216
\n01:01:01,460 –> 01:01:03,000
\nOh we’re all sinners.
\nI’m a sinner. <\/p>\n
1217
\n01:01:03,400 –> 01:01:05,720
\nAnd we generalize it.
\nAnd we go away going. <\/p>\n
1218
\n01:01:05,760 –> 01:01:08,060
\nI confessed I’m a sinner.
\nBecause I told God I’m a sinner.<\/p>\n
1219
\n01:01:08,300 –> 01:01:11,640
\nAnd asked for forgiveness.
\nWe don’t drop to the specific. <\/p>\n
1220
\n01:01:11,640 –> 01:01:13,698
\nAnd say.
\nWell what is it that we’re <\/p>\n
1221
\n01:01:13,698 –> 01:01:16,705
\ndoing?
\nAnd what do we need to change in<\/p>\n
1222
\n01:01:16,705 –> 01:01:19,640
\nlife?
\nSo we’re not like this evil man.<\/p>\n
1223
\n01:01:20,440 –> 01:01:22,560
\nBut we might need help to
\nunderstand that. <\/p>\n
1224
\n01:01:23,680 –> 01:01:26,750
\nWe’ve got to be open to the
\nchastening and correction of the<\/p>\n
1225
\n01:01:26,750 –> 01:01:28,380
\nheavenly father.
\nWe’ve got to be able to listen. <\/p>\n
1226
\n01:01:28,920 –> 01:01:31,240
\nAnd reframe how we view
\nourselves. <\/p>\n
1227
\n01:01:31,240 –> 01:01:35,925
\nMaybe we are viewing ourselves
\nin terms of our social status <\/p>\n
1228
\n01:01:35,925 –> 01:01:38,900
\nand comparison and pride as our
\ndriver. <\/p>\n
1229
\n01:01:38,980 –> 01:01:42,250
\nIs it?
\nBecause that’s the driver of the<\/p>\n
1230
\n01:01:42,250 –> 01:01:46,012
\nevil man.
\nDo we do things for some <\/p>\n
1231
\n01:01:46,012 –> 01:01:48,600
\ndimension of personal gain?
\nWe’ve got to become aware. <\/p>\n
1232
\n01:01:49,700 –> 01:01:53,340
\nWhy are we doing things?
\nHow are we impacting others? <\/p>\n
1233
\n01:01:53,660 –> 01:01:56,408
\nAnd we’ve got to reflect on the
\nseven abominations of the evil <\/p>\n
1234
\n01:01:56,408 –> 01:01:58,240
\nman that chapter six sets out
\nfor us. <\/p>\n
1235
\n01:01:58,240 –> 01:02:01,360
\nCould we be some of these things
\nsome of the times? <\/p>\n
1236
\n01:02:01,500 –> 01:02:03,260
\nBecause we know what God thinks
\nof it. <\/p>\n
1237
\n01:02:04,080 –> 01:02:06,740
\nAnd remind ourselves of the end
\nin chapter six verse 15. <\/p>\n
1238
\n01:02:07,440 –> 01:02:10,115
\nThis destruction at the end of
\nthe way of the evil or wicked <\/p>\n
1239
\n01:02:10,115 –> 01:02:12,020
\none.
\nOnce we’re aware. <\/p>\n
1240
\n01:02:13,100 –> 01:02:18,380
\nProverbs here says stop it.
\nDon’t consent to it. <\/p>\n
1241
\n01:02:19,400 –> 01:02:23,420
\nDon’t associate with it.
\nRemove your foot from it. <\/p>\n
1242
\n01:02:23,820 –> 01:02:27,384
\nAnd do not envy them.
\nStop whatever it is that you’ve <\/p>\n
1243
\n01:02:27,384 –> 01:02:30,020
\nnow become aware of.
\nDepart from it. <\/p>\n
1244
\n01:02:30,280 –> 01:02:33,040
\nLeave the path.
\nJust stop it. <\/p>\n
1245
\n01:02:35,420 –> 01:02:37,660
\nLet’s have a look at chapter
\nfour on your sheet there. <\/p>\n
1246
\n01:02:37,780 –> 01:02:41,062
\nAnd you’ll see this destruction
\nthat’s given to us very, very <\/p>\n
1247
\n01:02:41,062 –> 01:02:44,560
\nclearly.
\nVerse 14 of chapter four. <\/p>\n
1248
\n01:02:45,360 –> 01:02:47,820
\nEnter not into the paths of the
\nwicked. <\/p>\n
1249
\n01:02:48,060 –> 01:02:51,460
\nDon’t go in the way.
\nDon’t even start, it says. <\/p>\n
1250
\n01:02:52,680 –> 01:02:54,980
\nAvoid it.
\nPass it by. <\/p>\n
1251
\n01:02:55,560 –> 01:02:57,540
\nTurn from it.
\nPass away. <\/p>\n
1252
\n01:02:58,220 –> 01:03:01,620
\nJust don’t go there.
\nLook at your life and think <\/p>\n
1253
\n01:03:01,620 –> 01:03:03,560
\nabout.
\nAre you avoiding it? <\/p>\n
1254
\n01:03:03,640 –> 01:03:06,200
\nAre you passing it by?
\nAre you turning from it? <\/p>\n
1255
\n01:03:06,220 –> 01:03:09,348
\nBecause that’s the instructions
\nof the scripture in dealing with<\/p>\n
1256
\n01:03:09,348 –> 01:03:12,180
\nthe way of the evil man.
\nDon’t go there. <\/p>\n
1257
\n01:03:12,280 –> 01:03:16,320
\nDon’t enter it.
\nChapter four, verse 25. <\/p>\n
1258
\n01:03:16,940 –> 01:03:20,840
\nLet your eyes look straight on.
\nYour eyelids look straight <\/p>\n
1259
\n01:03:20,840 –> 01:03:23,420
\nbefore thee.
\nPonder the path of your feet. <\/p>\n
1260
\n01:03:23,760 –> 01:03:27,414
\nLet your ways be established.
\nDon’t turn to the right hand to <\/p>\n
1261
\n01:03:27,414 –> 01:03:29,923
\nthe left.
\nThe answer is focus on God’s <\/p>\n
1262
\n01:03:29,923 –> 01:03:31,580
\nword.
\nFocus on where we’re at. <\/p>\n
1263
\n01:03:31,720 –> 01:03:34,512
\nDon’t look to the evil man to
\nthe left, the right, and depart <\/p>\n
1264
\n01:03:34,512 –> 01:03:36,940
\noff there.
\nBut focus on what is right. <\/p>\n
1265
\n01:03:37,300 –> 01:03:41,008
\nThink about where your feet are.
\nYour eyelids straight before to <\/p>\n
1266
\n01:03:41,008 –> 01:03:43,750
\nthe kingdom of God.
\nThat’s the way, Proverbs says, <\/p>\n
1267
\n01:03:43,750 –> 01:03:45,920
\nyou deal with the evil of a
\nwicked man. <\/p>\n
1268
\n01:03:45,980 –> 01:03:48,500
\nBecause if you look, you’re
\nlikely to envy. <\/p>\n
1269
\n01:03:48,500 –> 01:03:53,300
\nYou’re likely to be enticed.
\nAnd depart. <\/p>\n
1270
\n01:03:55,780 –> 01:03:57,840
\nAnd finally, chapter four, verse
\n26. <\/p>\n
1271
\n01:03:58,920 –> 01:04:04,360
\nMake good your habit.
\nYour unconscious habit of life. <\/p>\n
1272
\n01:04:05,500 –> 01:04:09,740
\nEstablish your ways, it says.
\nSo there’s our biblical guidance<\/p>\n
1273
\n01:04:09,740 –> 01:04:12,860
\nin the book of Proverbs in
\ndealing with this evil man. <\/p>\n
1274
\n01:04:12,860 –> 01:04:16,480
\nNow why is this a key to
\nunlocking the book of Proverbs? <\/p>\n
1275
\n01:04:16,620 –> 01:04:22,620
\nBecause when we get to chapter
\n10, there’s the wicked and the <\/p>\n
1276
\n01:04:22,620 –> 01:04:26,160
\njust, the righteous.
\nThere’s the good and evil. <\/p>\n
1277
\n01:04:26,940 –> 01:04:30,429
\nWhen we go to chapter 11, all
\nthese little couplets, there <\/p>\n
1278
\n01:04:30,429 –> 01:04:33,520
\nthey are again.
\nSkip a few chapters, but they’re<\/p>\n
1279
\n01:04:33,520 –> 01:04:38,012
\nall the same as chapter 15.
\nSee what the book of Proverbs is<\/p>\n
1280
\n01:04:38,012 –> 01:04:39,700
\nall about?
\nAll those little couplets and <\/p>\n
1281
\n01:04:39,700 –> 01:04:42,645
\nthose pithy, unconnected sayings
\nthat we look at and go, what <\/p>\n
1282
\n01:04:42,645 –> 01:04:45,572
\ndoes this mean?
\nThey’re all describing these two<\/p>\n
1283
\n01:04:45,572 –> 01:04:49,071
\nways, these two contrasts, that
\nwe can be delivered from the <\/p>\n
1284
\n01:04:49,071 –> 01:04:50,940
\nevil man and from the strange
\nwoman. <\/p>\n
1285
\n01:04:51,940 –> 01:04:53,520
\nWell, that’s a little bit
\ndepressing, isn’t it? <\/p>\n
1286
\n01:04:54,560 –> 01:04:57,156
\nSo we look at that.
\nWe’re going to look at our lives<\/p>\n
1287
\n01:04:57,156 –> 01:05:00,846
\nand think, maybe there’s a lot
\nmore of that evil man in me than<\/p>\n
1288
\n01:05:00,846 –> 01:05:04,550
\nI thought.
\nSo let’s finish on a beautiful, <\/p>\n
1289
\n01:05:04,550 –> 01:05:07,124
\npositive note.
\nAs it draws all these thoughts <\/p>\n
1290
\n01:05:07,124 –> 01:05:09,680
\ntogether and exhorts us in the
\nbook of Psalms. <\/p>\n
1291
\n01:05:11,080 –> 01:05:16,379
\nBlessed is the man and woman
\nthat walks not in the council of<\/p>\n
1292
\n01:05:16,379 –> 01:05:20,760
\nRasha, the ungodly, nor standeth
\nin the way of sinners or sits in<\/p>\n
1293
\n01:05:20,760 –> 01:05:24,710
\nthe seat of the scornful, but
\nhis delight is in the law of <\/p>\n
1294
\n01:05:24,710 –> 01:05:27,340
\nYahweh, and in his law he
\nmeditates day and night. <\/p>\n
1295
\n01:05:27,340 –> 01:05:31,851
\nHe shall be like a tree, planted
\nby the rivers of water that <\/p>\n
1296
\n01:05:31,851 –> 01:05:34,280
\nbrings forth his fruit in a
\nseason. <\/p>\n
1297
\n01:05:34,600 –> 01:05:37,580
\nThe leaf will not wither, and
\nwhatever they do shall prosper, <\/p>\n
1298
\n01:05:37,960 –> 01:05:40,900
\nbut the ungodly Rasha are not
\nso. <\/p>\n
1299
\n01:05:41,600 –> 01:05:43,880
\nBut they’re like the chaff which
\nthe wind drives away. <\/p>\n
1300
\n01:05:44,000 –> 01:05:46,891
\nTherefore the ungodly, the
\nRasha, shall not stand in the <\/p>\n
1301
\n01:05:46,891 –> 01:05:49,960
\njudgment, or sinners in the
\ncongregation of the righteous. <\/p>\n
1302
\n01:05:49,960 –> 01:05:55,916
\nFor Yahweh knows the way of the
\nrighteous, the way of the <\/p>\n
1303
\n01:05:55,916 –> 01:05:58,040
\nungodly, shall perish.\n<\/p><\/div>\n","protected":false},"excerpt":{"rendered":"
Class 6 from this series was used in GCT Episode 329. 1 00:00:00,000 –> 00:00:01,720 Good…<\/p>\n","protected":false},"author":1,"featured_media":786,"menu_order":0,"comment_status":"open","ping_status":"closed","template":"","meta":{"_monsterinsights_skip_tracking":false,"episode_type":"","audio_file":"https:\/\/anchor.fm\/s\/8765608\/podcast\/play\/96564625\/https%3A%2F%2Fd3ctxlq1ktw2nl.cloudfront.net%2Fstaging%2F2026-8-8%2Fc1c19c04-18fd-0874-d1c5-269772a8888e.mp3","podmotor_file_id":"","podmotor_episode_id":"","cover_image":"","cover_image_id":"","duration":"01:05:59","filesize":"120.83M","filesize_raw":"","date_recorded":"","explicit":"","block":""},"tags":[],"series":[18],"class_list":["post-1248","podcast","type-podcast","status-publish","has-post-thumbnail","hentry","series-gct-ext"],"aioseo_notices":[],"aioseo_head":"\n\t\t\n\t\n\t\n\t\n\t\n\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t