Class 4 from this series was used in GCT Episode 342.<\/p>\n
2
\n00:00:17,440 –> 00:00:19,200
\nOur speaker is Brother Rodger
\nLewis. <\/p>\n
3
\n00:00:19,200 –> 00:00:23,960
\nThe theme of Brother Lewis’s
\nclasses this week is The Crisis <\/p>\n
4
\n00:00:24,120 –> 00:00:27,760
\nof Hezekiah.
\nToday’s class is entitled The <\/p>\n
5
\n00:00:27,760 –> 00:00:30,280
\nWriting and the Psalter for the
\nRoger. <\/p>\n
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\nWell, thank you, brother
\nChairman, and good morning, my <\/p>\n
7
\n00:00:45,600 –> 00:00:48,760
\ndear brothers and sisters in our
\nLord Jesus Christ. <\/p>\n
8
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\nBack to his A car.
\nSo in our last study, you’ll <\/p>\n
9
\n00:00:54,560 –> 00:00:56,560
\nremember that we found his A
\ncar. <\/p>\n
10
\n00:00:56,560 –> 00:01:01,200
\nI always need to make this
\nadjustment just before we begin.<\/p>\n
11
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\nWe found his A car in his royal
\nbedchamber. <\/p>\n
12
\n00:01:06,800 –> 00:01:10,160
\nHe was in despair with his face
\ntowards the wall. <\/p>\n
13
\n00:01:10,600 –> 00:01:14,120
\nHe was trying to accept the
\ndevastating message that had <\/p>\n
14
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\nbeen brought to him by Isaiah
\nThe prophet set thine house in <\/p>\n
15
\n00:01:17,600 –> 00:01:22,600
\norder for thou shalt not live.
\nAnd that prospect, you remember,<\/p>\n
16
\n00:01:22,600 –> 00:01:26,640
\nof premature death left him
\nregretting all the things that <\/p>\n
17
\n00:01:26,640 –> 00:01:29,600
\nhe’d wished he’d done and
\nlamenting the fact that he would<\/p>\n
18
\n00:01:29,600 –> 00:01:34,920
\nbe unable to complete them.
\nBut his prayer at that vital <\/p>\n
19
\n00:01:34,920 –> 00:01:39,800
\nmoment of destiny gave an
\namazing demonstration of his <\/p>\n
20
\n00:01:39,840 –> 00:01:45,680
\ntotal surrender to Yahweh in
\nthat spirit of resignation, in <\/p>\n
21
\n00:01:45,680 –> 00:01:49,200
\naccepting whatever the divine
\nwill might have had in store for<\/p>\n
22
\n00:01:49,200 –> 00:01:51,440
\nhim.
\nAnd that prayer which so pleased<\/p>\n
23
\n00:01:51,440 –> 00:01:55,720
\nhis God was answered in dramatic
\nfashion, as we saw as the <\/p>\n
24
\n00:01:55,720 –> 00:01:58,840
\nprophet, running from the Middle
\ncourt, burst into his chamber <\/p>\n
25
\n00:01:58,840 –> 00:02:01,400
\nagain to announce with
\nbreathless excitement that his <\/p>\n
26
\n00:02:01,400 –> 00:02:04,680
\nlife was to be spared.
\nAnd with the writing of the <\/p>\n
27
\n00:02:04,680 –> 00:02:07,920
\nshadow on the staircase,
\nHezekiah was given the ultimate <\/p>\n
28
\n00:02:07,920 –> 00:02:12,640
\nreassurance that he would indeed
\nrecover and go up yet again into<\/p>\n
29
\n00:02:12,640 –> 00:02:14,960
\nthe House of God.
\nWell, that brings us to our <\/p>\n
30
\n00:02:14,960 –> 00:02:18,000
\nstudy this morning then, as we
\ntake up the narrative of the <\/p>\n
31
\n00:02:18,120 –> 00:02:22,880
\nprophecy of Isaiah again, and
\nthis time to the theme of the <\/p>\n
32
\n00:02:22,880 –> 00:02:27,280
\nwriting and the Psalter.
\nBecause do you notice in Isaiah <\/p>\n
33
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\n38 and verse 9, as we concluded
\nour study yesterday in verse 8, <\/p>\n
34
\n00:02:32,280 –> 00:02:39,320
\nverse 9 will now say the writing
\nof Hezekiah, king of Judah, when<\/p>\n
35
\n00:02:39,320 –> 00:02:42,160
\nhe had been sick and was
\nrecovered of his sickness. <\/p>\n
36
\n00:02:42,600 –> 00:02:46,000
\nNow, incidentally, in the
\nwriting that follows, it’s <\/p>\n
37
\n00:02:46,000 –> 00:02:50,280
\nwritten in lines of poetry.
\nAnd I think that what that tells<\/p>\n
38
\n00:02:50,280 –> 00:02:53,320
\nus is that what he wrote, what
\nhe did write in this next <\/p>\n
39
\n00:02:53,320 –> 00:02:56,520
\nsection of Isaiah 38, was in
\nfact the Psalm. <\/p>\n
40
\n00:02:56,960 –> 00:03:00,480
\nThis is Hezekiah’s Psalm to
\ncommemorate the stirring events <\/p>\n
41
\n00:03:00,480 –> 00:03:03,200
\nthat had brought him back from
\ncertain death to promised life. <\/p>\n
42
\n00:03:04,440 –> 00:03:07,080
\nAnd I think that that tells us
\nsomething else as well, is that <\/p>\n
43
\n00:03:07,080 –> 00:03:10,640
\nthis was not intended to be kept
\nas a private reflection of the <\/p>\n
44
\n00:03:10,640 –> 00:03:11,760
\nking.
\nNo, no, no. <\/p>\n
45
\n00:03:11,760 –> 00:03:15,560
\nHe wanted this to be a public
\nexpression not only of his <\/p>\n
46
\n00:03:15,560 –> 00:03:20,400
\nthings, but of what lessons
\nmight be learned from the story.<\/p>\n
47
\n00:03:20,920 –> 00:03:24,120
\nHe wanted the nation to
\nunderstand the hand of <\/p>\n
48
\n00:03:24,120 –> 00:03:27,040
\nProvidence in this matter, which
\nwas at work not just in the life<\/p>\n
49
\n00:03:27,040 –> 00:03:30,440
\nof the king, but in the life of
\nthe nation, as we shall see by <\/p>\n
50
\n00:03:30,440 –> 00:03:33,480
\nand by in our studies.
\nAnd what’s interesting, brothers<\/p>\n
51
\n00:03:33,480 –> 00:03:38,520
\nand sisters, is that this entire
\nsection from verse 9 to verse 20<\/p>\n
52
\n00:03:38,720 –> 00:03:42,400
\nin Isaiah chapter 38 is utterly
\nunique to Isaiah. <\/p>\n
53
\n00:03:43,240 –> 00:03:45,840
\nThis is not in the historical
\nrecords of his account. <\/p>\n
54
\n00:03:45,840 –> 00:03:49,000
\nNeither in the Kings nor
\nChronicles will we find this <\/p>\n
55
\n00:03:49,000 –> 00:03:51,640
\nPsalm only in the book of
\nIsaiah. <\/p>\n
56
\n00:03:51,800 –> 00:03:54,880
\nIt’s something to do with what
\nhe wrote about, and he was <\/p>\n
57
\n00:03:54,880 –> 00:03:58,240
\nobviously anxious to record.
\nAnd one thing I think we can be <\/p>\n
58
\n00:03:58,240 –> 00:04:02,360
\ncertain confident of that Isaiah
\nwas anxious that we know about <\/p>\n
59
\n00:04:02,360 –> 00:04:06,000
\nwas this.
\nYou see, if we were to say <\/p>\n
60
\n00:04:06,000 –> 00:04:10,440
\nwhat’s the theme of this
\nwriting, one of the key ideas is<\/p>\n
61
\n00:04:10,600 –> 00:04:15,160
\nthat it’s about the matter of
\nsickness and recovery. <\/p>\n
62
\n00:04:16,760 –> 00:04:20,160
\nIsaiah 38, verse 9 where we
\nstart, says the writing of <\/p>\n
63
\n00:04:20,160 –> 00:04:24,040
\nHezekiah, king of Judah, when
\nhe’d been sick and was recovered<\/p>\n
64
\n00:04:24,200 –> 00:04:25,760
\nof his sickness.
\nAnd that word recover. <\/p>\n
65
\n00:04:25,760 –> 00:04:28,720
\nHere is the Hebrew word higher
\nto live higher. <\/p>\n
66
\n00:04:28,720 –> 00:04:32,680
\nIt’s a basic word for life.
\nBut again in verse 16 of this <\/p>\n
67
\n00:04:32,680 –> 00:04:37,120
\nchapter it will say, O Yahweh,
\nby these things men live, so <\/p>\n
68
\n00:04:37,120 –> 00:04:42,600
\nwilt thou recover me, kholam, to
\nbind together again and make me <\/p>\n
69
\n00:04:42,640 –> 00:04:45,720
\nto live.
\nAnd again in chapter 38, verse <\/p>\n
70
\n00:04:45,720 –> 00:04:48,920
\n21, Isaiah said, let them take a
\nlump of figs, lay it for a <\/p>\n
71
\n00:04:48,920 –> 00:04:53,440
\nplaster on the boil, and he
\nshall recover to live. <\/p>\n
72
\n00:04:54,720 –> 00:04:58,240
\nAnd in Isaiah 39, verse one,
\nwhen this writing is finished, <\/p>\n
73
\n00:04:58,240 –> 00:05:01,640
\nit says Meredek Baladdin sent
\nletters and a present to <\/p>\n
74
\n00:05:01,640 –> 00:05:04,120
\nHezekiah, for he’d heard that
\nhe’d been sick and was <\/p>\n
75
\n00:05:04,720 –> 00:05:07,160
\nrecovered.
\nKhazak to be strong. <\/p>\n
76
\n00:05:07,600 –> 00:05:08,760
\nNow why?
\nThat’s interesting. <\/p>\n
77
\n00:05:08,800 –> 00:05:10,600
\nOr let me just show you some
\nother keywords here. <\/p>\n
78
\n00:05:10,800 –> 00:05:13,560
\nDo you notice this?
\nHe had been sick verse 9. <\/p>\n
79
\n00:05:13,640 –> 00:05:17,800
\nHe had been sick, chapter 39,
\nverse 1, and was recovered. <\/p>\n
80
\n00:05:18,960 –> 00:05:22,240
\nNow this is the corresponding
\npassage in Second Kings 20, <\/p>\n
81
\n00:05:22,240 –> 00:05:25,200
\nverse 12, corresponding to
\nchapter 39, verse one. <\/p>\n
82
\n00:05:25,400 –> 00:05:28,560
\nThe king of Babylon sent letters
\nin a present unto Hezekiah, for <\/p>\n
83
\n00:05:28,560 –> 00:05:37,400
\nhe had heard that Hezekiah had
\nbeen sick only Isaiah tells us, <\/p>\n
84
\n00:05:39,320 –> 00:05:43,040
\nbut he was recovered for some
\nreason. <\/p>\n
85
\n00:05:43,120 –> 00:05:46,480
\nIt was important that Isaiah
\nmake a careful note about the, <\/p>\n
86
\n00:05:46,760 –> 00:05:51,480
\nthe, the, the matter of recovery
\nof the king and that’s going to <\/p>\n
87
\n00:05:51,480 –> 00:05:55,760
\nbecome the framework on which
\nHezekiah is going to be basis <\/p>\n
88
\n00:05:55,840 –> 00:05:59,160
\nthe the writing of the Psalm on
\nthis occasion. <\/p>\n
89
\n00:06:00,640 –> 00:06:04,200
\nNow you might remember that when
\nwe looked at the speech of Reb <\/p>\n
90
\n00:06:04,200 –> 00:06:08,440
\nShaker in chapter 36 that it
\nbroke into, do you remember 2 <\/p>\n
91
\n00:06:08,440 –> 00:06:12,160
\nsections could 2 quite distinct
\nsections to the speech and that <\/p>\n
92
\n00:06:12,160 –> 00:06:14,360
\neach section had two distinct
\nparts. <\/p>\n
93
\n00:06:15,200 –> 00:06:18,080
\nAnd that women came to the
\nanswer of God in Isaiah 37, that<\/p>\n
94
\n00:06:18,080 –> 00:06:21,120
\nthere were two sections to the
\nanswer and each section had two <\/p>\n
95
\n00:06:21,120 –> 00:06:23,160
\nparts.
\nWell, you never guess how the <\/p>\n
96
\n00:06:23,320 –> 00:06:25,080
\nwriting of Hezekiah breaks up,
\nwould you? <\/p>\n
97
\n00:06:25,080 –> 00:06:28,640
\nSurprise, surprise, but it’s
\ngoing to be the same. <\/p>\n
98
\n00:06:29,280 –> 00:06:32,360
\nAnd clearly this may be a mark
\nof, of perhaps the way that <\/p>\n
99
\n00:06:32,360 –> 00:06:34,840
\nHezekiah wrote his story.
\nSo I think what we’ve got here <\/p>\n
100
\n00:06:34,840 –> 00:06:38,840
\nin verses 10 to 14 is the first
\nsection of his writing. <\/p>\n
101
\n00:06:39,080 –> 00:06:42,840
\nAnd it says despair at the
\nprospect of death. <\/p>\n
102
\n00:06:43,960 –> 00:06:48,120
\nAnd as always, there’s crucial
\nlittle words that become the <\/p>\n
103
\n00:06:48,120 –> 00:06:51,080
\nguide to our thinking.
\nNow here’s the start that tells <\/p>\n
104
\n00:06:51,080 –> 00:06:54,120
\nus the theme.
\nIt’s about as previous anguish, <\/p>\n
105
\n00:06:54,200 –> 00:06:56,480
\nI said.
\nI had said. <\/p>\n
106
\n00:06:56,480 –> 00:06:59,760
\nI had thought I had spoken about
\nthese things in the past. <\/p>\n
107
\n00:06:59,960 –> 00:07:04,560
\nThis first section is about his
\nprevious anguish and his despair<\/p>\n
108
\n00:07:04,720 –> 00:07:07,920
\nat the prospect of death.
\nAnd there are two sections, I <\/p>\n
109
\n00:07:07,920 –> 00:07:13,360
\nthink, to that writing verses
\n11:50 is an elegy of grief for <\/p>\n
110
\n00:07:13,360 –> 00:07:18,120
\nlife cut short and the daunting
\nprospect of premature death. <\/p>\n
111
\n00:07:20,440 –> 00:07:24,200
\nThat’s what these first verses
\nabout opening verses are about. <\/p>\n
112
\n00:07:24,600 –> 00:07:28,960
\nAnd then the second part of this
\nfirst section is about a <\/p>\n
113
\n00:07:28,960 –> 00:07:35,480
\nlamentation versus 13 and 14 for
\nan untimely end and a cry for <\/p>\n
114
\n00:07:35,480 –> 00:07:39,600
\nhelp from oppression.
\nSo let’s start the writing, <\/p>\n
115
\n00:07:39,600 –> 00:07:41,240
\nShall we see, shall we, brothers
\nand sisters? <\/p>\n
116
\n00:07:41,240 –> 00:07:44,480
\nAnd and see what it is that
\nHezekiah would bid us to know. <\/p>\n
117
\n00:07:44,840 –> 00:07:49,400
\nIsaiah 38 verse 10 says, I said
\nin the cutting off of my days, I<\/p>\n
118
\n00:07:49,400 –> 00:07:51,000
\nshall go to the gates of the
\ngrave. <\/p>\n
119
\n00:07:51,200 –> 00:07:53,600
\nI’m deprived of the residue of
\nmy years. <\/p>\n
120
\n00:07:53,840 –> 00:07:57,120
\nAnd his first thought was one of
\nsorrow that he was to be cut off<\/p>\n
121
\n00:07:57,120 –> 00:08:00,200
\nin the midst of his days.
\nBut really by days what he <\/p>\n
122
\n00:08:00,200 –> 00:08:02,920
\nreally meant was labours.
\nHe’d be cut off in the midst of <\/p>\n
123
\n00:08:02,920 –> 00:08:06,880
\nhis work with the nation because
\nit was right now that the nation<\/p>\n
124
\n00:08:06,960 –> 00:08:09,840
\nneeded him to inspire them.
\nAnd I think that’s the thing <\/p>\n
125
\n00:08:09,840 –> 00:08:13,160
\nthat upset him the most.
\nHis people needed him, and he <\/p>\n
126
\n00:08:13,160 –> 00:08:15,640
\nwas going to be taken away.
\nHe wasn’t concerned about <\/p>\n
127
\n00:08:15,640 –> 00:08:17,880
\nprolonging life for the sake of
\nprolonging his life. <\/p>\n
128
\n00:08:17,880 –> 00:08:26,560
\nIt was for their sake as the
\nAssyrians cast its gloom upon <\/p>\n
129
\n00:08:26,560 –> 00:08:29,520
\nthe nation.
\nBut now this man who had so <\/p>\n
130
\n00:08:29,520 –> 00:08:32,600
\ndesperately wanted to help his
\nnation, well, his own confidence<\/p>\n
131
\n00:08:32,600 –> 00:08:35,400
\nwas shattered because his
\nsickness had left him so <\/p>\n
132
\n00:08:35,400 –> 00:08:39,400
\nbewildered and broken as he
\nstruggled to understand the will<\/p>\n
133
\n00:08:39,400 –> 00:08:42,679
\nof his God in the matter.
\nWe just know how confused <\/p>\n
134
\n00:08:42,679 –> 00:08:45,680
\nHezekiah must have been at this
\nterrible turn of events. <\/p>\n
135
\n00:08:45,760 –> 00:08:47,520
\nHe says.
\nI’ve been taken to the gates of <\/p>\n
136
\n00:08:47,520 –> 00:08:51,120
\nSheol as a graphic description
\nof death, like a prison house. <\/p>\n
137
\n00:08:51,680 –> 00:08:55,320
\nAnd I think that he was
\nterrified that he’d be pushed <\/p>\n
138
\n00:08:55,320 –> 00:08:57,080
\ninside.
\nThe doors would be locked, <\/p>\n
139
\n00:08:57,880 –> 00:09:01,280
\nbolted, and he’d never come back
\nout. <\/p>\n
140
\n00:09:03,440 –> 00:09:08,880
\nOh yes, Hezekiah was distressed
\nat the thought of these things. <\/p>\n
141
\n00:09:10,040 –> 00:09:14,560
\nAnd so he goes on to say in
\nverse 11, I said, I shall not <\/p>\n
142
\n00:09:14,560 –> 00:09:18,000
\nsee Yahweh, even Yahweh in the
\nland of the living. <\/p>\n
143
\n00:09:18,000 –> 00:09:21,160
\nI shall behold man no more with
\nthe inhabitants of the world. <\/p>\n
144
\n00:09:21,280 –> 00:09:24,200
\nSo the first thing he thought
\nabout was I’m worried about the <\/p>\n
145
\n00:09:24,200 –> 00:09:25,520
\npeople, worried about the
\nnation. <\/p>\n
146
\n00:09:25,600 –> 00:09:28,000
\nAnd the second thing he thought
\nabout, wasn’t it remarkable? <\/p>\n
147
\n00:09:28,120 –> 00:09:30,320
\nVerse 11.
\nI shall not see Yahweh. <\/p>\n
148
\n00:09:32,160 –> 00:09:35,320
\nHis second thought was that
\ndeath would deprive him of his <\/p>\n
149
\n00:09:35,320 –> 00:09:41,160
\nrelationship with His God.
\nI won’t be able to come before <\/p>\n
150
\n00:09:41,160 –> 00:09:46,440
\nmy God anymore.
\nUnable to help His people. <\/p>\n
151
\n00:09:46,440 –> 00:09:50,040
\nVerse 10.
\nUnable to worship His God. <\/p>\n
152
\n00:09:50,040 –> 00:09:51,880
\nVerse 11.
\nThey were the two things that <\/p>\n
153
\n00:09:51,880 –> 00:09:53,960
\nwere the entire focus of
\nHezekiah’s life. <\/p>\n
154
\n00:09:56,400 –> 00:09:58,360
\nIt begs the question what we
\nmight focus on, doesn’t it, <\/p>\n
155
\n00:09:58,360 –> 00:10:00,520
\nbrothers and sisters?
\nBut here’s a car is concerned <\/p>\n
156
\n00:10:00,520 –> 00:10:03,880
\nabove all all else is that he
\nwould miss his guard in the land<\/p>\n
157
\n00:10:03,880 –> 00:10:05,720
\nof the living.
\nThat was an amazing spirit of <\/p>\n
158
\n00:10:05,720 –> 00:10:07,400
\nthe king.
\nHe certainly wasn’t focused <\/p>\n
159
\n00:10:07,640 –> 00:10:13,880
\nreally on himself, was he?
\nSo verse 12 says my age is <\/p>\n
160
\n00:10:13,880 –> 00:10:17,080
\ndeparted and removed from me as
\na shepherd’s tent. <\/p>\n
161
\n00:10:17,400 –> 00:10:21,000
\nNow in those days, incidentally,
\na shepherd’s tent was a very <\/p>\n
162
\n00:10:21,000 –> 00:10:24,720
\nsimple piece of fabric with a
\npole to sleep under in the open <\/p>\n
163
\n00:10:24,720 –> 00:10:28,120
\nfield because it got pretty cold
\nat at at night time out with the<\/p>\n
164
\n00:10:28,120 –> 00:10:30,360
\nflocks.
\nSo there was a piece of cloth <\/p>\n
165
\n00:10:30,360 –> 00:10:32,680
\nattached to a pole, and they
\nwould jam the pole into the <\/p>\n
166
\n00:10:32,680 –> 00:10:35,240
\nground and snuggle under the
\ncloth and pull it around them. <\/p>\n
167
\n00:10:35,680 –> 00:10:38,760
\nBut the point of the symbol here
\nwas that in the morning it would<\/p>\n
168
\n00:10:38,760 –> 00:10:41,360
\nbe rolled up and packed away as
\nthe flock moved to fresh <\/p>\n
169
\n00:10:41,360 –> 00:10:43,760
\npasture.
\nSo when he says my age is <\/p>\n
170
\n00:10:43,760 –> 00:10:46,200
\nremoved like a shepherd’s tent,
\nit was a symbol of just how <\/p>\n
171
\n00:10:46,200 –> 00:10:49,520
\ntemporary his life was.
\nUp for the night, down on the <\/p>\n
172
\n00:10:49,520 –> 00:10:54,040
\nday, that’s how long my life is,
\nsays Hezekiah. <\/p>\n
173
\n00:10:55,640 –> 00:10:57,800
\nLike a shepherd’s tent.
\nExactly. <\/p>\n
174
\n00:10:57,800 –> 00:11:00,160
\nHe says, I’ve cut off like a
\nweave in my life. <\/p>\n
175
\n00:11:00,160 –> 00:11:03,120
\nAnd that would cut off actually
\nmeans together, together and to <\/p>\n
176
\n00:11:03,120 –> 00:11:06,240
\nroll up.
\nAnd so Hezekiah pictured himself<\/p>\n
177
\n00:11:06,480 –> 00:11:10,360
\nsadly rolling up the cloth of
\nhis life, even though it hadn’t <\/p>\n
178
\n00:11:10,360 –> 00:11:14,760
\nbeen finished.
\nIn fact, it says, at least in <\/p>\n
179
\n00:11:14,760 –> 00:11:18,440
\nthe authorized version here, he
\nwill cut me off with pining <\/p>\n
180
\n00:11:18,440 –> 00:11:21,400
\nsickness.
\nBut you might notice the margin.<\/p>\n
181
\n00:11:21,520 –> 00:11:25,160
\nThe margin says he will cut me
\noff at the thrum. <\/p>\n
182
\n00:11:27,240 –> 00:11:31,560
\nAnd that’s interesting because
\nthe thrum was the fringe of the <\/p>\n
183
\n00:11:31,640 –> 00:11:36,480
\nunwoven ends that were left on
\nthe loom when the completed <\/p>\n
184
\n00:11:36,600 –> 00:11:39,480
\ncloth was cut off by the
\nweaver’s shears. <\/p>\n
185
\n00:11:39,960 –> 00:11:43,560
\nSo at the end of the completion
\nof the weaving of a cloth, the <\/p>\n
186
\n00:11:43,560 –> 00:11:46,080
\nshears would cut off and just
\nleave the thrum, leave the <\/p>\n
187
\n00:11:46,240 –> 00:11:49,920
\ntangled threads at the end.
\nBut you see, for his a car, it <\/p>\n
188
\n00:11:49,920 –> 00:11:52,400
\nwas as if the tapestry of his
\nlife had been cut away before <\/p>\n
189
\n00:11:52,400 –> 00:11:55,400
\nthe cloth was finished, before
\nthe pattern was completed. <\/p>\n
190
\n00:11:55,760 –> 00:12:00,840
\nHis life was about to finish.
\nThe cloth was still not <\/p>\n
191
\n00:12:00,840 –> 00:12:04,800
\ncomplete, but the weaving was
\nover, and the seers had come. <\/p>\n
192
\n00:12:06,000 –> 00:12:08,840
\nIn fact, he says, from day even
\nto night, Wilt thou make an end <\/p>\n
193
\n00:12:08,840 –> 00:12:11,360
\nof me?
\nSeen as if God had determined on<\/p>\n
194
\n00:12:11,360 –> 00:12:15,080
\nHis premature death, and the end
\nwas so, so close now, so real, <\/p>\n
195
\n00:12:15,080 –> 00:12:18,960
\nthat he quailed at the thought.
\nHe tried, of course, he tried to<\/p>\n
196
\n00:12:18,960 –> 00:12:21,840
\ncompose himself.
\nHe says that verse 13 I I <\/p>\n
197
\n00:12:21,840 –> 00:12:23,920
\nreckoned, he says, until the
\nmorning. <\/p>\n
198
\n00:12:24,200 –> 00:12:26,400
\nThat word reckoned Shava to
\nlevel. <\/p>\n
199
\n00:12:26,880 –> 00:12:30,600
\nWell, it’s been translated to
\ncompose, to adjust, to quiet. <\/p>\n
200
\n00:12:31,160 –> 00:12:36,120
\nIt’s the word found in Psalm
\n131, verse 2, which says I have <\/p>\n
201
\n00:12:36,120 –> 00:12:38,680
\nbehaved myself.
\nAnd I think what we’re being <\/p>\n
202
\n00:12:38,680 –> 00:12:43,760
\ntold is that in the night time,
\nhe tried to calm and soothe his <\/p>\n
203
\n00:12:43,760 –> 00:12:49,000
\nemotions, hoping for relief to
\ncome, that it was all to no <\/p>\n
204
\n00:12:49,000 –> 00:12:53,240
\navail because the next morning
\nbrought no improvement at all. <\/p>\n
205
\n00:12:53,240 –> 00:12:56,280
\nInstead, the agony of his
\nsuffering grew worse because in <\/p>\n
206
\n00:12:56,280 –> 00:12:58,840
\nthe morning, what he found was
\nthat as a lion, so will he break<\/p>\n
207
\n00:12:58,840 –> 00:13:01,440
\nall my bones.
\nAnd the Hebrew reads in the past<\/p>\n
208
\n00:13:01,440 –> 00:13:03,920
\ntense, he did break all my
\nbones. <\/p>\n
209
\n00:13:04,160 –> 00:13:08,440
\nSo such was the physical and
\nmental anguish of his illness <\/p>\n
210
\n00:13:08,440 –> 00:13:14,120
\nthat he felt bruised and crushed
\nand shattered by it from day <\/p>\n
211
\n00:13:14,120 –> 00:13:17,640
\neven to night.
\nWilt thou make an end of me? <\/p>\n
212
\n00:13:18,000 –> 00:13:19,360
\nIsn’t that interesting, that
\nphrase? <\/p>\n
213
\n00:13:19,360 –> 00:13:20,840
\nBecause isn’t that what he’s
\njust said? <\/p>\n
214
\n00:13:20,840 –> 00:13:23,840
\nAt the end of verse 12, from day
\neven to night, that would make <\/p>\n
215
\n00:13:23,840 –> 00:13:25,480
\nan end of me.
\nAnd now again, at the end of <\/p>\n
216
\n00:13:25,480 –> 00:13:28,480
\nverse 13, from day even to
\nnight, that would make an end of<\/p>\n
217
\n00:13:28,480 –> 00:13:30,360
\nme.
\nYou know, one of the things, one<\/p>\n
218
\n00:13:30,360 –> 00:13:36,080
\nof the marks of people under
\nsevere stress is that we repeat <\/p>\n
219
\n00:13:36,080 –> 00:13:39,200
\nphrases over and over.
\nOur brains are numbed by the <\/p>\n
220
\n00:13:39,200 –> 00:13:43,160
\ncrisis and we lock onto a word
\nor a phrase or an expression and<\/p>\n
221
\n00:13:43,160 –> 00:13:46,440
\nwe just, we, we, it comes back
\nand back and back into our mind <\/p>\n
222
\n00:13:46,440 –> 00:13:47,920
\nas if we can’t break free from
\nit. <\/p>\n
223
\n00:13:48,160 –> 00:13:51,960
\nSo he uses the same words.
\nHe felt his life was going to be<\/p>\n
224
\n00:13:51,960 –> 00:13:55,840
\nall over very soon.
\nActually, there’s a sort of <\/p>\n
225
\n00:13:55,840 –> 00:14:00,440
\nsimilar phrase in Job 4 verse 20
\nthat says they are destroyed <\/p>\n
226
\n00:14:00,440 –> 00:14:05,200
\nfrom morning to evening.
\nAnd I think that the import of <\/p>\n
227
\n00:14:05,200 –> 00:14:08,080
\nthat phrase in Job was that is
\nin the shortest space of <\/p>\n
228
\n00:14:08,080 –> 00:14:12,000
\npossible time in the space or
\nspan of just a single day from <\/p>\n
229
\n00:14:12,000 –> 00:14:13,920
\n1:00 morning to it’s evening,
\nit’s all over. <\/p>\n
230
\n00:14:14,960 –> 00:14:18,400
\nAnd that’s in his despair, how
\nHezekiah felt his whole life <\/p>\n
231
\n00:14:18,400 –> 00:14:22,120
\nwould soon be finished, and all
\nthat was left was the unbearable<\/p>\n
232
\n00:14:22,480 –> 00:14:25,720
\nproblem, the pain of his
\ncondition and the <\/p>\n
233
\n00:14:25,720 –> 00:14:27,560
\nunannouncerable problem of its
\nmeaning. <\/p>\n
234
\n00:14:31,040 –> 00:14:33,120
\nMany of you will know about the
\nstages of grief. <\/p>\n
235
\n00:14:35,680 –> 00:14:40,760
\nIt moves from that moment of
\ndenial to the moment of <\/p>\n
236
\n00:14:41,440 –> 00:14:46,600
\nemotional angst that it has even
\noccurred, to the question of how<\/p>\n
237
\n00:14:46,720 –> 00:14:51,280
\nit might finally be accepted,
\nand then the question of how you<\/p>\n
238
\n00:14:51,280 –> 00:14:52,760
\nmight actually move on from
\nthat. <\/p>\n
239
\n00:14:53,040 –> 00:14:54,760
\nGrief’s like a set of stages,
\nisn’t it? <\/p>\n
240
\n00:14:54,760 –> 00:14:57,840
\nIt passes through a stage and
\nthe early stages of where we <\/p>\n
241
\n00:14:57,840 –> 00:15:00,320
\nstruggle to accept even the
\nreality of the thing itself. <\/p>\n
242
\n00:15:00,480 –> 00:15:03,320
\nThat’s where Hezekiah was.
\nIt’s where we all are, brothers <\/p>\n
243
\n00:15:03,320 –> 00:15:06,360
\nand sisters in such a journey,
\nin such a crisis. <\/p>\n
244
\n00:15:07,920 –> 00:15:11,000
\nTotally understandable that we
\npass through such stages. <\/p>\n
245
\n00:15:11,000 –> 00:15:14,600
\nIn fact, what he says, verse 14,
\nhe says like a crane or a <\/p>\n
246
\n00:15:14,600 –> 00:15:16,360
\nswallow.
\nSo did I chatter. <\/p>\n
247
\n00:15:16,480 –> 00:15:19,000
\nI did mourn as a dove.
\nNow, the interesting thing about<\/p>\n
248
\n00:15:19,000 –> 00:15:21,680
\nthe swallow and the crane is
\nthat they’re both noted for <\/p>\n
249
\n00:15:21,680 –> 00:15:26,680
\ntheir strident cry.
\nAnd the dove is known for her <\/p>\n
250
\n00:15:26,680 –> 00:15:29,840
\nplaintive sound.
\nSo you see these song, these <\/p>\n
251
\n00:15:29,840 –> 00:15:34,520
\nbirds didn’t make joyous songs.
\nThey all had the cry of anguish <\/p>\n
252
\n00:15:34,760 –> 00:15:37,920
\nand the call of morning.
\nAnd he said, that’s the birds <\/p>\n
253
\n00:15:37,920 –> 00:15:40,240
\nI’m thinking of at this time.
\nThat’s how I feel. <\/p>\n
254
\n00:15:40,240 –> 00:15:43,840
\nHe says, the morning cry of
\nthese birds, they were the <\/p>\n
255
\n00:15:43,840 –> 00:15:47,200
\nsounds that captured the misery
\nand the tears which Hezekiah <\/p>\n
256
\n00:15:47,200 –> 00:15:51,240
\nfelt at this time.
\nIn fact, he says, verse 14, mine<\/p>\n
257
\n00:15:51,240 –> 00:15:56,680
\neyes pale with looking upward.
\nHe besought God and pray so much<\/p>\n
258
\n00:15:56,680 –> 00:15:59,840
\nin this trial that he was
\nexhausted from looking up into <\/p>\n
259
\n00:15:59,840 –> 00:16:04,360
\nheaven as he pleaded.
\nBut it still seemed that no <\/p>\n
260
\n00:16:04,360 –> 00:16:09,400
\nanswer came.
\nAnd so he says, Oh Yahweh, I am <\/p>\n
261
\n00:16:09,480 –> 00:16:11,960
\noppressed.
\nNow even in the English we know <\/p>\n
262
\n00:16:11,960 –> 00:16:15,320
\nthat the word oppressed carries
\nthat idea of pressing down, <\/p>\n
263
\n00:16:15,480 –> 00:16:19,960
\nforcing down, crushing weight,
\nkeeping someone in subjection <\/p>\n
264
\n00:16:20,000 –> 00:16:23,240
\nand hardship to press against.
\nAnd that’s what the Hebrew word <\/p>\n
265
\n00:16:23,240 –> 00:16:25,720
\nmeans here.
\nHere’s a car felt as if he was <\/p>\n
266
\n00:16:25,720 –> 00:16:29,640
\nunder the pressure of a
\nmerciless creditor who was <\/p>\n
267
\n00:16:29,640 –> 00:16:33,160
\ndemanding the repayment of a
\ndebt who could not, he couldn’t <\/p>\n
268
\n00:16:33,160 –> 00:16:36,120
\npay.
\nAnd so he cries, Oh Yahweh, I am<\/p>\n
269
\n00:16:36,120 –> 00:16:38,120
\noppressed, placed undertake for
\nme. <\/p>\n
270
\n00:16:38,320 –> 00:16:42,400
\nAnd that word undertake means to
\ngive pledge or to become a <\/p>\n
271
\n00:16:42,400 –> 00:16:45,360
\nguarantor.
\nHe says I can’t pay it. <\/p>\n
272
\n00:16:46,640 –> 00:16:49,240
\nOh God, please become my
\nguarantor. <\/p>\n
273
\n00:16:49,360 –> 00:16:52,160
\nBecause the guarantor of course
\nwas one who was prepared on <\/p>\n
274
\n00:16:52,160 –> 00:16:55,960
\nbehalf of someone else to pay
\nthe bond that would release the <\/p>\n
275
\n00:16:55,960 –> 00:16:58,560
\ndefendant.
\nOh, Yahweh, become my security, <\/p>\n
276
\n00:16:58,560 –> 00:17:01,680
\nhe says.
\nSo death was the creditor asking<\/p>\n
277
\n00:17:01,680 –> 00:17:05,520
\nfor immediate payment, and his a
\ncar was the debtor who could not<\/p>\n
278
\n00:17:05,520 –> 00:17:10,280
\npay.
\nO Yahweh, wilt thou act for me <\/p>\n
279
\n00:17:10,280 –> 00:17:13,599
\nand be my security?
\nHe’s at his lowest moment at <\/p>\n
280
\n00:17:13,599 –> 00:17:17,240
\nthis point in the writing of
\nHezekiah verse 14. <\/p>\n
281
\n00:17:18,480 –> 00:17:25,480
\nHe’s at the bottom.
\nBut when all seemed lost, and as<\/p>\n
282
\n00:17:25,480 –> 00:17:28,119
\nI had come and gone with the
\nmessage that his illness would <\/p>\n
283
\n00:17:28,119 –> 00:17:32,320
\nkill him, the amazing return of
\nthe prophet and the miracle of <\/p>\n
284
\n00:17:32,320 –> 00:17:34,960
\nhis reprieve had come.
\nAnd so now we’ve got the second <\/p>\n
285
\n00:17:34,960 –> 00:17:38,000
\npart of the writing because,
\nwell, it follows hard on the <\/p>\n
286
\n00:17:38,000 –> 00:17:41,120
\nheels, you see.
\nSo if the first section of the <\/p>\n
287
\n00:17:41,120 –> 00:17:45,960
\nwriting was about his despair at
\nthe prospect of death, then the <\/p>\n
288
\n00:17:45,960 –> 00:17:50,600
\nsecond-half of the writing is
\nabout his delight at the promise<\/p>\n
289
\n00:17:50,640 –> 00:17:53,840
\nof life.
\nVerses 15 to 20. <\/p>\n
290
\n00:17:55,960 –> 00:17:58,360
\nAnd there’s another little
\nkeyword, you see, that marks out<\/p>\n
291
\n00:17:58,360 –> 00:18:01,560
\nthe beginning and the change.
\nOr what shall I say? <\/p>\n
292
\n00:18:03,960 –> 00:18:07,520
\nPreviously I had said it’s about
\nhis previous anguish. <\/p>\n
293
\n00:18:07,600 –> 00:18:12,440
\nNow what shall I say is about
\nhis future gladness? <\/p>\n
294
\n00:18:13,360 –> 00:18:15,760
\nThis is the moment when the
\nPsalm changes, where the writing<\/p>\n
295
\n00:18:15,760 –> 00:18:17,720
\nalters because the reprieve has
\ncome. <\/p>\n
296
\n00:18:20,520 –> 00:18:23,040
\nSo he says, verse 15, What shall
\nI say? <\/p>\n
297
\n00:18:24,360 –> 00:18:26,720
\nYou see, this is the confession
\nof a man who’d been brought low <\/p>\n
298
\n00:18:26,720 –> 00:18:30,560
\nand then rendered almost
\nspeechless by the surprise of <\/p>\n
299
\n00:18:30,560 –> 00:18:33,800
\nhis restoration.
\nIt was his unexpected <\/p>\n
300
\n00:18:33,800 –> 00:18:36,120
\ndeliverance which left him
\nstruggling to find words. <\/p>\n
301
\n00:18:36,240 –> 00:18:38,320
\nI don’t know what to say.
\nHe says, What shall I say? <\/p>\n
302
\n00:18:38,600 –> 00:18:42,760
\nWhat can I say to the answer
\nthat had come by the mouth of of<\/p>\n
303
\n00:18:42,760 –> 00:18:45,280
\nthe prophet Isaiah?
\nIn fact, he says at the end of <\/p>\n
304
\n00:18:45,280 –> 00:18:47,600
\nthat verse, he hath both.
\nThat’s God. <\/p>\n
305
\n00:18:47,600 –> 00:18:51,920
\nOf course.
\nHe hath both spoken unto me and <\/p>\n
306
\n00:18:51,920 –> 00:18:55,440
\nHimself hath done it.
\nSee, God had promised His <\/p>\n
307
\n00:18:55,440 –> 00:18:59,040
\ndeliverance, verse 5.
\nBut now he brought it to pass. <\/p>\n
308
\n00:19:00,600 –> 00:19:03,200
\nHe’d felt the healing.
\nAnd so from this point, the <\/p>\n
309
\n00:19:03,200 –> 00:19:06,880
\nwriting of Hezekiah would move
\nfrom the depression that gripped<\/p>\n
310
\n00:19:06,880 –> 00:19:09,920
\nhim to the gladness of
\ndeliverance. <\/p>\n
311
\n00:19:11,720 –> 00:19:14,720
\nAnd so he says in verse 15, What
\nshall I say? <\/p>\n
312
\n00:19:14,720 –> 00:19:17,640
\nHe hath both spoken unto me and
\nhimself have done it. <\/p>\n
313
\n00:19:17,640 –> 00:19:22,240
\nI shall go softly all my years
\nin the bitterness of my soul. <\/p>\n
314
\n00:19:22,360 –> 00:19:24,960
\nSee, this was a time for a new
\ncommitment before his God, <\/p>\n
315
\n00:19:24,960 –> 00:19:29,040
\nstarting right now.
\nSo here’s one of the lessons <\/p>\n
316
\n00:19:29,280 –> 00:19:36,360
\nthat comes out of the story.
\nBrothers and sisters, we can’t <\/p>\n
317
\n00:19:36,360 –> 00:19:45,760
\nchoose our trials, but we can
\nchoose whether we will allow <\/p>\n
318
\n00:19:45,760 –> 00:19:51,360
\nthem to mark us for good or for
\nevil before our God. <\/p>\n
319
\n00:19:53,960 –> 00:19:56,920
\nYou see, with some the effect of
\ntrial is to move them further <\/p>\n
320
\n00:19:56,920 –> 00:20:00,280
\naway from God as they brood on
\nthe injustice of their own <\/p>\n
321
\n00:20:00,280 –> 00:20:05,120
\nposition.
\nAnd with others, the same trial <\/p>\n
322
\n00:20:05,120 –> 00:20:08,040
\ncan have a the effect of drawing
\nthem closer to God. <\/p>\n
323
\n00:20:09,560 –> 00:20:11,720
\nAs they humble themselves to
\nlearn and to change. <\/p>\n
324
\n00:20:11,720 –> 00:20:15,400
\nAnd here’s a car I chose.
\nHe chose to have this experience<\/p>\n
325
\n00:20:15,560 –> 00:20:20,920
\nshape him for the better with
\nregard to his future ServiceNow.<\/p>\n
326
\n00:20:20,960 –> 00:20:25,200
\nIncidentally, most translations.
\nRead that section at the end of <\/p>\n
327
\n00:20:25,200 –> 00:20:29,800
\nverse 15 as follows.
\nI shall go softly all my years <\/p>\n
328
\n00:20:30,440 –> 00:20:34,400
\nbecause of the bitterness of my
\nsoul. <\/p>\n
329
\n00:20:35,120 –> 00:20:37,440
\nHe wasn’t going to stay in his
\nbitterness. <\/p>\n
330
\n00:20:37,720 –> 00:20:42,320
\nHe was going to walk differently
\nbecause of his bitterness and <\/p>\n
331
\n00:20:42,320 –> 00:20:44,920
\nhow he would permit it to affect
\nhim. <\/p>\n
332
\n00:20:44,920 –> 00:20:47,000
\nIn fact, you see that word?
\nGo softly there. <\/p>\n
333
\n00:20:47,400 –> 00:20:50,720
\nThat word is only found in one
\nother place in Scripture. <\/p>\n
334
\n00:20:51,080 –> 00:20:56,040
\nIt’s the word used in Psalm 42,
\nverse 4 when it says this. <\/p>\n
335
\n00:20:57,600 –> 00:21:01,520
\nI had gone with the multitude I
\nwent with them to the House of <\/p>\n
336
\n00:21:01,520 –> 00:21:04,720
\nGod with the voice of joy and
\npraise with a multitude that <\/p>\n
337
\n00:21:04,720 –> 00:21:08,880
\nkept holy day and in that verse
\nin the Psalm, the words I went <\/p>\n
338
\n00:21:08,880 –> 00:21:12,680
\nwith them to the House of God.
\nI went with them is that same <\/p>\n
339
\n00:21:12,680 –> 00:21:15,200
\nword translated goes softly
\nhere. <\/p>\n
340
\n00:21:16,120 –> 00:21:21,600
\nSo the word refers to the sacred
\nMarch of those who walked in <\/p>\n
341
\n00:21:21,600 –> 00:21:25,640
\nprocession to the temple.
\nNow, here’s a card focused all <\/p>\n
342
\n00:21:25,640 –> 00:21:29,040
\nhis life on the House of God and
\nthe worship of Yahweh there. <\/p>\n
343
\n00:21:29,760 –> 00:21:34,040
\nAnd so he vows to use the
\nexperience of this crisis to <\/p>\n
344
\n00:21:34,040 –> 00:21:38,280
\nframe his thinking so that he
\nwould always behave with the <\/p>\n
345
\n00:21:38,280 –> 00:21:41,640
\nreverence and the humility of
\none who was ascending to the <\/p>\n
346
\n00:21:41,640 –> 00:21:43,800
\nHouse of God.
\nHe’s making a commitment, <\/p>\n
347
\n00:21:43,800 –> 00:21:46,080
\nbrothers and sisters, that he
\nwould use the blessing of these <\/p>\n
348
\n00:21:46,080 –> 00:21:50,320
\nnext 15 years just as wisely as
\nhe could, and always with the <\/p>\n
349
\n00:21:50,320 –> 00:21:53,520
\ntruth uppermost in his mind.
\nThat was the spirit that he had.<\/p>\n
350
\n00:21:53,520 –> 00:21:57,400
\nIt’s a wonderful spirit to have,
\nin other words, translated into <\/p>\n
351
\n00:21:57,600 –> 00:22:02,920
\nourselves.
\nIt’s like we’re going to walk as<\/p>\n
352
\n00:22:02,920 –> 00:22:08,920
\nif we were just coming into the
\nmeeting every hour of our lives.<\/p>\n
353
\n00:22:10,000 –> 00:22:12,920
\nWe’re just about to enter the
\nmeeting hall now. <\/p>\n
354
\n00:22:12,920 –> 00:22:16,320
\nWhat a good spirit that would be
\nto walk each day as if that’s <\/p>\n
355
\n00:22:16,320 –> 00:22:19,200
\nwhere we were going.
\nSo in the second section, <\/p>\n
356
\n00:22:19,400 –> 00:22:25,040
\nfirstly, then a pain of praise
\nin these verses for the thanks <\/p>\n
357
\n00:22:25,040 –> 00:22:28,920
\nthat he had for the extension of
\nhis life and a decision to walk <\/p>\n
358
\n00:22:28,920 –> 00:22:34,440
\nin reverence for restoration.
\nAnd then in verses 18 to 20, <\/p>\n
359
\n00:22:34,600 –> 00:22:37,920
\nhe’s going to have, he’s going
\nto make a vow of commitment to <\/p>\n
360
\n00:22:37,920 –> 00:22:41,440
\nteach the truth and give a
\npromise that he would renew his <\/p>\n
361
\n00:22:41,440 –> 00:22:45,960
\npraises of his God.
\nSo here’s the spirit then of the<\/p>\n
362
\n00:22:45,960 –> 00:22:48,400
\nking.
\nHe was going to use this <\/p>\n
363
\n00:22:48,400 –> 00:22:51,840
\nopportunity in just the very
\nbest way he could, this <\/p>\n
364
\n00:22:51,840 –> 00:22:55,640
\nextension of life that had been
\ngranted unto him. <\/p>\n
365
\n00:22:56,480 –> 00:22:58,160
\nSo you see what he says in verse
\n16. <\/p>\n
366
\n00:22:59,760 –> 00:23:02,320
\nHe says, O Yahweh, by these
\nthings men live. <\/p>\n
367
\n00:23:02,320 –> 00:23:05,320
\nNow what do you think that
\nmeans? <\/p>\n
368
\n00:23:05,880 –> 00:23:10,360
\nBy what things?
\nWell, I think the context links <\/p>\n
369
\n00:23:10,360 –> 00:23:16,280
\nto verse 15 and the words of
\npromised restoration that God <\/p>\n
370
\n00:23:16,280 –> 00:23:19,800
\nhad uttered by these things, the
\nword that God had spoken. <\/p>\n
371
\n00:23:19,800 –> 00:23:22,440
\nDo you remember Deuteronomy 8
\nverse three? <\/p>\n
372
\n00:23:23,000 –> 00:23:25,160
\nMan doth not live by bread
\nalone. <\/p>\n
373
\n00:23:26,440 –> 00:23:32,080
\nBy every word that proceedeth
\nout of the mouth of Yahweh doth <\/p>\n
374
\n00:23:32,200 –> 00:23:36,560
\nman live.
\nWe live by the Word of God. <\/p>\n
375
\n00:23:37,480 –> 00:23:40,240
\nYou see, we all live by virtue
\nof the edicts of Yahweh that <\/p>\n
376
\n00:23:40,240 –> 00:23:43,360
\ndetermines the governance of the
\nworld and the declarations of <\/p>\n
377
\n00:23:43,360 –> 00:23:45,680
\nGod that outline the workings of
\nHis Providence. <\/p>\n
378
\n00:23:45,760 –> 00:23:48,480
\nIn these things all men live.
\nBut I think Hezekiah had <\/p>\n
379
\n00:23:48,480 –> 00:23:50,840
\nsomething more unique and
\npersonal in mind. <\/p>\n
380
\n00:23:51,040 –> 00:23:54,240
\nHe felt a connection with the
\nthought that we live under the <\/p>\n
381
\n00:23:54,240 –> 00:23:58,120
\nsovereign hand of He whose word
\nalone can destroy or create. <\/p>\n
382
\n00:23:58,360 –> 00:24:02,120
\nBut in his life it meant this.
\nAs he goes on to say in all <\/p>\n
383
\n00:24:02,120 –> 00:24:06,240
\nthese things he says is the life
\nof my spirit. <\/p>\n
384
\n00:24:06,880 –> 00:24:09,920
\nSo Rotherham says and all
\ntogether in them is the life of <\/p>\n
385
\n00:24:10,160 –> 00:24:13,880
\nmy spirit because you see he had
\nspecial reason to confess this <\/p>\n
386
\n00:24:13,880 –> 00:24:16,400
\ntruth.
\nGod had spoken a word to him, <\/p>\n
387
\n00:24:17,800 –> 00:24:23,320
\nverse 15, that promised his
\nrecovery from illness that had <\/p>\n
388
\n00:24:23,320 –> 00:24:26,000
\nthreatened him by the word of
\nGod, men live. <\/p>\n
389
\n00:24:26,000 –> 00:24:28,680
\nBut I especially so says
\nHezekiah. <\/p>\n
390
\n00:24:28,960 –> 00:24:32,000
\nAnd I wonder whether those 15
\nyears that were granted to the <\/p>\n
391
\n00:24:32,000 –> 00:24:38,880
\nking were counted by Hezekiah as
\nbeen especially and uniquely now<\/p>\n
392
\n00:24:39,400 –> 00:24:43,280
\nthe life of his spirit.
\nYou see, he hadn’t he hadn’t <\/p>\n
393
\n00:24:43,280 –> 00:24:47,720
\njust been restored to health.
\nHe’d been given a fresh start to<\/p>\n
394
\n00:24:47,720 –> 00:24:51,360
\nrepeat his reign.
\nHe wanted to use that winding <\/p>\n
395
\n00:24:51,360 –> 00:24:54,920
\nback of the clock of his life
\njust as spiritually as he <\/p>\n
396
\n00:24:54,920 –> 00:25:00,320
\npossibly could.
\nAnd so he says in verse 16, So <\/p>\n
397
\n00:25:00,320 –> 00:25:03,560
\nwilt thou recover me and make me
\nto live. <\/p>\n
398
\n00:25:03,880 –> 00:25:07,800
\nActually, most translations
\nrender the phrase in the past <\/p>\n
399
\n00:25:07,800 –> 00:25:11,640
\ntense.
\nFor thou hast recovered me and <\/p>\n
400
\n00:25:11,840 –> 00:25:15,240
\nmade me to live.
\nAnd I think that past tense as <\/p>\n
401
\n00:25:15,240 –> 00:25:17,680
\nof something already
\naccomplished is highly <\/p>\n
402
\n00:25:17,680 –> 00:25:19,960
\nappropriate here.
\nBecause to me, what we’ve <\/p>\n
403
\n00:25:19,960 –> 00:25:23,520
\nalready been told in verse 9 at
\nthe start of this writing, this <\/p>\n
404
\n00:25:23,520 –> 00:25:28,360
\nwas the writing of Hezekiah when
\nhe had been sick and was <\/p>\n
405
\n00:25:28,440 –> 00:25:31,840
\nrecovered of his sickness.
\nAnd so the past tense here, I <\/p>\n
406
\n00:25:31,840 –> 00:25:36,920
\nthink in verse 16 similarly is
\nappropriate to what Hezekiah has<\/p>\n
407
\n00:25:36,920 –> 00:25:42,040
\nin mind.
\nBehold, he says verse 17 for <\/p>\n
408
\n00:25:42,040 –> 00:25:44,760
\npeace.
\nI had great bitterness. <\/p>\n
409
\n00:25:46,480 –> 00:25:50,920
\nDo you know this is one of those
\noccasions where the Hebrew <\/p>\n
410
\n00:25:50,920 –> 00:25:54,960
\nactually conveys the very
\nopposite idea to the English? <\/p>\n
411
\n00:25:56,760 –> 00:26:02,520
\nBecause the sense of the Hebrew
\nis, behold, it was for my peace <\/p>\n
412
\n00:26:03,640 –> 00:26:06,760
\nthat I had such bitterness, such
\nbitterness. <\/p>\n
413
\n00:26:06,800 –> 00:26:09,040
\nBecause the word bitterness is
\nrepeated, it’s doubled in the <\/p>\n
414
\n00:26:09,040 –> 00:26:12,640
\nHebrew text.
\nIt was for my peace that I have <\/p>\n
415
\n00:26:12,640 –> 00:26:15,120
\nhad such bitterness, such
\nbitterness. <\/p>\n
416
\n00:26:15,360 –> 00:26:20,520
\nSo Hezekiah’s response after his
\nrecovery was to see the whole <\/p>\n
417
\n00:26:20,520 –> 00:26:24,880
\nepisode as a provision from
\nYahweh for his spiritual <\/p>\n
418
\n00:26:24,960 –> 00:26:28,280
\ndevelopment.
\nThis bitterness, he says, has <\/p>\n
419
\n00:26:28,280 –> 00:26:31,120
\nbeen ultimately for my good and
\nfor my peace and the word peace.<\/p>\n
420
\n00:26:31,120 –> 00:26:34,120
\nShalom, of course, means not
\njust peace, but also safety and <\/p>\n
421
\n00:26:34,120 –> 00:26:36,440
\nwelfare.
\nIt’s for my good that God’s done<\/p>\n
422
\n00:26:36,440 –> 00:26:38,520
\nthis in my life.
\nYou see, that’s the response of <\/p>\n
423
\n00:26:38,520 –> 00:26:41,640
\na godly mind.
\nIt’s the Spirit that produces <\/p>\n
424
\n00:26:41,640 –> 00:26:44,440
\ngrowth in our lives, brothers
\nand sisters, when we recognize <\/p>\n
425
\n00:26:44,440 –> 00:26:47,520
\nthat that bitterness that has
\ncome upon us, Yahweh’s used it <\/p>\n
426
\n00:26:47,520 –> 00:26:51,120
\nfor good in our lives to develop
\nour character before him. <\/p>\n
427
\n00:26:51,440 –> 00:26:55,040
\nAnd Yahweh had intended the
\nwhole experience for his good <\/p>\n
428
\n00:26:55,200 –> 00:26:59,040
\nand for Hezekiah’s benefit.
\nBut it’s Hezekiah’s wonderful <\/p>\n
429
\n00:26:59,040 –> 00:27:03,400
\nattitude in accepting that
\nthought that’s so excitational <\/p>\n
430
\n00:27:03,400 –> 00:27:06,680
\nto us as we go through the
\ncrises of our own life. <\/p>\n
431
\n00:27:07,200 –> 00:27:10,600
\nIn fact, he says in the middle
\nof verse 17, Thou hast and love <\/p>\n
432
\n00:27:10,600 –> 00:27:13,080
\nto my soul delivered it from the
\npit of corruption. <\/p>\n
433
\n00:27:13,360 –> 00:27:15,480
\nDo you notice the words
\ndelivered it and not in the <\/p>\n
434
\n00:27:15,480 –> 00:27:19,920
\nHebrew?
\nAnd the margin is better. <\/p>\n
435
\n00:27:20,720 –> 00:27:26,640
\nThe margin says, and I think
\nrightly so, thou hast loved my <\/p>\n
436
\n00:27:26,640 –> 00:27:31,760
\nsoul from the pit.
\nSo this turns love into a verb, <\/p>\n
437
\n00:27:31,760 –> 00:27:32,720
\ndoesn’t it?
\nVery much. <\/p>\n
438
\n00:27:34,040 –> 00:27:36,120
\nIt’s a very tender expression
\nwhen you think about it. <\/p>\n
439
\n00:27:36,280 –> 00:27:39,000
\nIt’s as if God, having seen his
\nservant slipping into the pit of<\/p>\n
440
\n00:27:39,000 –> 00:27:42,520
\ndeath, had reached out to
\nembrace him, had bound his cords<\/p>\n
441
\n00:27:42,520 –> 00:27:45,640
\nof love around him, and hauled
\nhim back from the edge to <\/p>\n
442
\n00:27:45,640 –> 00:27:48,600
\nsafety.
\nHe’s loved me out of the pit, he<\/p>\n
443
\n00:27:48,600 –> 00:27:50,480
\nsays.
\nAnd you know, brothers and <\/p>\n
444
\n00:27:50,480 –> 00:27:53,320
\nsisters, before our Lord comes,
\nand if our Lord tarry, there <\/p>\n
445
\n00:27:53,320 –> 00:27:56,360
\nmight be many of us who finally
\nare in the pit before the Lord <\/p>\n
446
\n00:27:56,360 –> 00:27:58,080
\nhas come.
\nBut it is our hope and our <\/p>\n
447
\n00:27:58,080 –> 00:28:01,440
\nprayer that God will love us out
\nof the pit again at the coming <\/p>\n
448
\n00:28:01,440 –> 00:28:04,480
\nof our Lord.
\nAnd He did that for Hezekiah on <\/p>\n
449
\n00:28:04,480 –> 00:28:07,560
\nthis occasion as a dramatic
\nillustration of what we all hope<\/p>\n
450
\n00:28:07,720 –> 00:28:12,040
\nin terms of the reality of death
\nbeing removed by the blessing of<\/p>\n
451
\n00:28:12,040 –> 00:28:15,920
\neternal life in times to come.
\nAnd because God had hauled him <\/p>\n
452
\n00:28:15,920 –> 00:28:19,560
\nback to safety, back from the
\nedge, loved him out of the pit, <\/p>\n
453
\n00:28:19,560 –> 00:28:24,880
\nbecause God had done that, he
\nfelt Hezekiah felt at the end of<\/p>\n
454
\n00:28:24,880 –> 00:28:28,760
\nverse 17 that he had cast all
\nhis sins behind his back. <\/p>\n
455
\n00:28:29,520 –> 00:28:33,120
\nHe reasoned that his recovery
\nmust also signify his <\/p>\n
456
\n00:28:33,120 –> 00:28:37,480
\nforgiveness.
\nAnd for God to cast all his sins<\/p>\n
457
\n00:28:37,480 –> 00:28:44,600
\nbehind his back meant to cast
\nthem to a place where they can <\/p>\n
458
\n00:28:44,600 –> 00:28:54,000
\nneither be seen or remembered.
\nGod can do what we can’t. <\/p>\n
459
\n00:28:54,000 –> 00:29:01,320
\nBrothers and sisters, we forgive
\nand try to forgive. <\/p>\n
460
\n00:29:04,120 –> 00:29:09,920
\nWe find it very hard to forget.
\nGod can forgive so completely <\/p>\n
461
\n00:29:09,920 –> 00:29:13,760
\nthat it’s as if our sins have
\nbeen cast behind His back and He<\/p>\n
462
\n00:29:13,760 –> 00:29:19,760
\ntruly remembers them no more.
\nIt’s an astounding blessing, the<\/p>\n
463
\n00:29:19,760 –> 00:29:23,680
\nforgiveness of God.
\nAnd that’s how Hezekiah felt <\/p>\n
464
\n00:29:23,680 –> 00:29:27,640
\nright now.
\nSo he says, verse 18 For the <\/p>\n
465
\n00:29:27,640 –> 00:29:30,960
\ngrave cannot praise thee, death
\ncannot celebrate thee. <\/p>\n
466
\n00:29:31,280 –> 00:29:33,720
\nThey that go down to the pit
\ncannot hope for thy truth. <\/p>\n
467
\n00:29:34,000 –> 00:29:36,440
\nYou know, it’s interesting.
\nWe shan’t turn them up because <\/p>\n
468
\n00:29:36,440 –> 00:29:39,560
\nwe haven’t got time.
\nBut if you make a note of Psalm <\/p>\n
469
\n00:29:39,560 –> 00:29:51,000
\n6 verse 5, Psalm 88 verses
\n11:50, Psalm 115 verses 17 and <\/p>\n
470
\n00:29:51,000 –> 00:29:58,480
\n18, Ecclesiastes 9 verses 5 and
\n10, the similarities between <\/p>\n
471
\n00:29:58,480 –> 00:30:02,440
\nthose expressions in those other
\nplaces in Hezekiah’s words are <\/p>\n
472
\n00:30:02,440 –> 00:30:06,600
\nso marked and so strong that I
\nwonder whether in fact, through <\/p>\n
473
\n00:30:06,600 –> 00:30:09,680
\nthe Spirit, he’s quoting from
\nthem in his writing. <\/p>\n
474
\n00:30:09,920 –> 00:30:13,880
\nIt’s a spirit inspired utterance
\nof Hezekiah drawing on other <\/p>\n
475
\n00:30:13,880 –> 00:30:17,880
\ntestimonies about mortality, the
\nfundamental doctrine of the <\/p>\n
476
\n00:30:17,880 –> 00:30:22,400
\ntruth that teaches that death is
\nthe cessation of existence. <\/p>\n
477
\n00:30:22,520 –> 00:30:24,960
\nBecause that’s what Hezekiah
\nbelieved, as he says in this <\/p>\n
478
\n00:30:24,960 –> 00:30:28,040
\nverse, that in the state of
\ndeath man cannot think, cannot <\/p>\n
479
\n00:30:28,040 –> 00:30:32,680
\npraise, cannot hope in God.
\nAnd yet again, verse 11, as <\/p>\n
480
\n00:30:32,680 –> 00:30:37,240
\nverse 11 had said, Hezekiah was
\nthe most distressed at the <\/p>\n
481
\n00:30:37,240 –> 00:30:40,960
\nthought that he would lose the
\nprivilege of communing with his <\/p>\n
482
\n00:30:40,960 –> 00:30:43,240
\nGod.
\nAnd that’s the thing he rejoices<\/p>\n
483
\n00:30:43,240 –> 00:30:46,720
\nat the most with the promise of
\nthis renewed life. <\/p>\n
484
\n00:30:46,920 –> 00:30:51,840
\nIt meant for him the chance to
\ncome again before his God in <\/p>\n
485
\n00:30:51,840 –> 00:30:56,160
\npraise, the blessing of
\nfellowship with God. <\/p>\n
486
\n00:30:57,840 –> 00:31:00,320
\nBut that rank is one of the
\nthings we would fear losing. <\/p>\n
487
\n00:31:00,480 –> 00:31:03,440
\nIt was for Hezekiah.
\nYou see, this was the man whose <\/p>\n
488
\n00:31:03,440 –> 00:31:08,560
\nrelationship with his God was so
\nvery deep and very strong that <\/p>\n
489
\n00:31:08,560 –> 00:31:11,120
\nhe felt that most of all.
\nAnd so he says with tears of <\/p>\n
490
\n00:31:11,120 –> 00:31:14,440
\nthankfulness, verse 19, the
\nliving, the living, He shall <\/p>\n
491
\n00:31:14,440 –> 00:31:20,240
\npraise thee as I do this day.
\nThe father to the children shall<\/p>\n
492
\n00:31:20,240 –> 00:31:24,440
\nmake known thy truth.
\nNow it’s been observed, and <\/p>\n
493
\n00:31:24,440 –> 00:31:28,520
\nrightly so, that in these 15
\nyears that were added to him, <\/p>\n
494
\n00:31:28,520 –> 00:31:33,000
\nHezekiah did marry and he did
\nhave a child through whom the <\/p>\n
495
\n00:31:33,000 –> 00:31:37,440
\nDavidic line might be continued.
\nBut do you notice it’s not child<\/p>\n
496
\n00:31:37,440 –> 00:31:39,960
\nsingular here, the father to the
\nchild. <\/p>\n
497
\n00:31:41,040 –> 00:31:45,240
\nIt’s the father to the children.
\nAnd here’s a car. <\/p>\n
498
\n00:31:45,240 –> 00:31:50,360
\nI had more children plural than
\nsimply the son of his own bells.<\/p>\n
499
\n00:31:51,560 –> 00:31:53,400
\nHe was the spiritual father of
\nthe nation. <\/p>\n
500
\n00:31:53,600 –> 00:31:57,160
\nAnd I think that this was his
\nthere in this verse, verse 19. <\/p>\n
501
\n00:31:57,320 –> 00:32:00,440
\nThis was his vow to continue
\nworking with the nation. <\/p>\n
502
\n00:32:00,720 –> 00:32:04,600
\nIn fact, He’d already said these
\nwords in Isaiah 37, verse 3. <\/p>\n
503
\n00:32:04,720 –> 00:32:07,520
\nThe children are come to the
\nbirth, he says, and there’s not <\/p>\n
504
\n00:32:07,520 –> 00:32:11,640
\nstrength to bring them forth.
\nAnd now he says, Father to the <\/p>\n
505
\n00:32:11,640 –> 00:32:14,400
\nchildren shall make no thy
\ntruth, because now that he had <\/p>\n
506
\n00:32:14,400 –> 00:32:18,160
\nhis strength back again, he had
\nwith it the determination to use<\/p>\n
507
\n00:32:18,160 –> 00:32:21,920
\nhis time in teaching the truth
\nto those children, the nation he<\/p>\n
508
\n00:32:21,920 –> 00:32:24,240
\nwas working with, to spiritually
\nreform them. <\/p>\n
509
\n00:32:24,400 –> 00:32:27,600
\nAnd that’s his pledge right now,
\nat this moment of recovery, the <\/p>\n
510
\n00:32:27,600 –> 00:32:30,960
\nfather to the children shall
\nmake no thy truth. <\/p>\n
511
\n00:32:31,440 –> 00:32:34,080
\nWe’re going to examine shortly,
\nbrothers and sisters, just how <\/p>\n
512
\n00:32:34,120 –> 00:32:37,680
\ncompletely his Akai fulfilled
\nthat commitment that he made. <\/p>\n
513
\n00:32:38,320 –> 00:32:46,480
\nSo he says verse 20, Yahweh was
\nready to save me, therefore we <\/p>\n
514
\n00:32:46,480 –> 00:32:49,160
\nwill sing my songs to the
\nstringed instruments all the <\/p>\n
515
\n00:32:49,160 –> 00:32:51,600
\ndays of our life in the House of
\nYahweh. <\/p>\n
516
\n00:32:52,520 –> 00:32:56,360
\nNow did you read that carefully?
\nYahweh was ready to save me, <\/p>\n
517
\n00:32:57,640 –> 00:33:04,240
\ntherefore we will sing my songs
\nall the days of our life. <\/p>\n
518
\n00:33:04,920 –> 00:33:08,320
\nNow who’s the we in the air?
\nWell, I think the answer is the <\/p>\n
519
\n00:33:08,320 –> 00:33:10,960
\nnation that he was teaching, not
\njust a child of his own. <\/p>\n
520
\n00:33:10,960 –> 00:33:13,560
\nHe wasn’t just going to sing his
\nsongs in the temple with his own<\/p>\n
521
\n00:33:13,680 –> 00:33:15,960
\nfamily.
\nHe wanted to guide the nation <\/p>\n
522
\n00:33:16,080 –> 00:33:19,360
\nand he wanted them to understand
\nthe meaning of this deliverance.<\/p>\n
523
\n00:33:19,360 –> 00:33:20,720
\nWe’re all in this together, he
\nsays. <\/p>\n
524
\n00:33:20,920 –> 00:33:23,400
\nIn fact, he wrote this Psalm so
\nthat the nation might learn. <\/p>\n
525
\n00:33:23,680 –> 00:33:26,800
\nAnd he wanted to bring the whole
\nnation on a journey of discovery<\/p>\n
526
\n00:33:26,800 –> 00:33:30,760
\nas to how God had providentially
\nworked in his life, but also in <\/p>\n
527
\n00:33:30,760 –> 00:33:34,920
\ntheirs at this moment and at
\nthis time of crisis. <\/p>\n
528
\n00:33:35,840 –> 00:33:40,080
\nAnd so now the writing is ended
\nand his Psalm was complete. <\/p>\n
529
\n00:33:41,440 –> 00:33:44,480
\nThere’s two other details about
\nthe lump of figs and the sign <\/p>\n
530
\n00:33:44,480 –> 00:33:48,960
\ngoing up to the house, verses 21
\nand 22, that actually in the in <\/p>\n
531
\n00:33:48,960 –> 00:33:52,360
\nthe King’s record are added much
\nearlier in the story. <\/p>\n
532
\n00:33:52,840 –> 00:33:56,360
\nAnd so they should come between
\nIsaiah 38 verse 6 and Isaiah 38 <\/p>\n
533
\n00:33:56,360 –> 00:33:58,680
\nverse 7.
\nBut because it concerned the <\/p>\n
534
\n00:33:58,680 –> 00:34:02,240
\nmatter of recovery, I think
\nIsaiah, at least for one reason,<\/p>\n
535
\n00:34:02,240 –> 00:34:05,880
\nput it at the end of the Psalm,
\nbecause it was consistent with <\/p>\n
536
\n00:34:05,880 –> 00:34:08,960
\nhis theme of pointing out the
\nrecovery of the king. <\/p>\n
537
\n00:34:11,040 –> 00:34:15,560
\nSo now his Psalm has ended.
\nAnd that vow that he made. <\/p>\n
538
\n00:34:15,560 –> 00:34:19,040
\nVerse 20.
\nWe will sing my songs all the <\/p>\n
539
\n00:34:19,040 –> 00:34:20,719
\ndays of our life in the House of
\nYahweh. <\/p>\n
540
\n00:34:20,719 –> 00:34:23,320
\nThey were not empty words.
\nHe was going to make good on <\/p>\n
541
\n00:34:23,320 –> 00:34:25,440
\nthem.
\nIn fact, we have good reason to <\/p>\n
542
\n00:34:25,440 –> 00:34:29,000
\nbelieve that Hezekiah threw
\nhimself into the work of the <\/p>\n
543
\n00:34:29,000 –> 00:34:32,880
\ntruth with even more vigor than
\nhe’d shown before his illness. <\/p>\n
544
\n00:34:33,000 –> 00:34:37,040
\nHe redoubled his efforts, and
\nespecially in the work of <\/p>\n
545
\n00:34:37,040 –> 00:34:40,360
\npreserving the truth for the
\ngeneration that he was guiding. <\/p>\n
546
\n00:34:42,679 –> 00:34:46,280
\nAnd that there to sing those
\nsongs was significant because <\/p>\n
547
\n00:34:46,600 –> 00:34:50,320
\nHezekiah was going to edit and
\nproduce a whole section of the <\/p>\n
548
\n00:34:50,320 –> 00:34:55,199
\nBook of Psalms in commemoration
\nof this one episode in his life <\/p>\n
549
\n00:34:55,520 –> 00:34:58,560
\nand to fulfil the there of verse
\n20. <\/p>\n
550
\n00:35:00,360 –> 00:35:04,360
\nAnd that section of Psalms which
\nhe wrote in honor of that pledge<\/p>\n
551
\n00:35:05,160 –> 00:35:12,960
\nis of course this section known
\nas the Song of the Degrees. <\/p>\n
552
\n00:35:16,200 –> 00:35:17,880
\nNow do you notice the definite
\narticle? <\/p>\n
553
\n00:35:20,000 –> 00:35:27,040
\nSo the Song of the Degrees is
\nPsalms 120 to 134, and every one<\/p>\n
554
\n00:35:27,040 –> 00:35:33,920
\nof those Psalms bears the same
\ntitle, a song of the degrees and<\/p>\n
555
\n00:35:33,920 –> 00:35:36,080
\nthat word degrees.
\nTherefore, and the use of the <\/p>\n
556
\n00:35:36,080 –> 00:35:39,760
\ndefinite article indicates that
\nthe word degrees had some <\/p>\n
557
\n00:35:39,760 –> 00:35:43,560
\nconcrete and specific meaning
\nthat was associated with this <\/p>\n
558
\n00:35:43,560 –> 00:35:49,000
\nparticular set of psalms.
\nNow the only incident in <\/p>\n
559
\n00:35:49,000 –> 00:35:54,360
\nScripture that bears any
\nrelation to that word is the <\/p>\n
560
\n00:35:54,360 –> 00:35:59,040
\ndegrees or the steps or the
\nstairs which figured in the <\/p>\n
561
\n00:35:59,040 –> 00:36:01,640
\nmiraculous sign given to
\nHezekiah. <\/p>\n
562
\n00:36:04,000 –> 00:36:07,880
\nSo we’re not surprised to find
\nthat the word degrees and every <\/p>\n
563
\n00:36:07,880 –> 00:36:16,160
\none of those psalms is MA Allah,
\nthe same word translated degrees<\/p>\n
564
\n00:36:16,320 –> 00:36:22,720
\nin Isaiah 38 verse 8.
\nAnd what’s interesting about <\/p>\n
565
\n00:36:22,720 –> 00:36:35,880
\nthose psalms is there are why 15
\nof them, 15 psalms answering to <\/p>\n
566
\n00:36:35,880 –> 00:36:40,800
\n15 years of additional life that
\nwas granted to the king. <\/p>\n
567
\n00:36:42,560 –> 00:36:48,000
\nSo when he put them together, he
\ncomposed 15, set, 15 psalms <\/p>\n
568
\n00:36:48,000 –> 00:36:52,560
\ntogether, not all his own, but
\nthe collection came to 15. <\/p>\n
569
\n00:36:53,920 –> 00:36:57,240
\nAnd there’s a symmetry to the
\ncollection because the very <\/p>\n
570
\n00:36:57,240 –> 00:37:01,840
\nmiddle Psalm out of those 15 was
\nactually written by Solomon, <\/p>\n
571
\n00:37:02,120 –> 00:37:06,280
\nPsalm 127.
\nBut on either side are two sets <\/p>\n
572
\n00:37:06,280 –> 00:37:12,360
\nof seven, and in each of those
\nsets of seven psalms, 120 to 126<\/p>\n
573
\n00:37:12,360 –> 00:37:16,720
\nand 128 to 134, each of those
\nhave got two psalms written by <\/p>\n
574
\n00:37:16,720 –> 00:37:19,080
\nDavid and the rest probably by
\nHezekiah. <\/p>\n
575
\n00:37:22,240 –> 00:37:28,120
\nAnd that 15 psalms are also
\ndivided or divisible into five <\/p>\n
576
\n00:37:28,120 –> 00:37:32,640
\nsets of three, which follows a
\ntheme of distress and trust and <\/p>\n
577
\n00:37:32,640 –> 00:37:34,360
\nblessing.
\nAnd we suggest that these are <\/p>\n
578
\n00:37:34,360 –> 00:37:37,760
\nthe songs referred to in
\nIsaiah’s, sorry, Hezekiah’s via <\/p>\n
579
\n00:37:38,080 –> 00:37:41,360
\nin Isaiah 38 and verse 20.
\nNow let me show you the <\/p>\n
580
\n00:37:41,360 –> 00:37:43,720
\nstructure of those psalms just
\nso you see what I mean, <\/p>\n
581
\n00:37:43,720 –> 00:37:46,520
\nparticularly in that last
\nsection so that it’s made plain.<\/p>\n
582
\n00:37:46,880 –> 00:37:50,200
\nSo five sets.
\nThe first set, the second set, <\/p>\n
583
\n00:37:50,440 –> 00:37:57,280
\nthe third set, You get the idea.
\nThe 4th set, The 5th set, 15 <\/p>\n
584
\n00:37:57,280 –> 00:38:02,480
\npsalms, 5 sets of three.
\nBut in each case, the first <\/p>\n
585
\n00:38:02,480 –> 00:38:09,880
\nPsalm in each set is on the
\ntheme of distress, and the <\/p>\n
586
\n00:38:09,880 –> 00:38:13,080
\nsecond Psalm in each set is on
\nthe theme of trust. <\/p>\n
587
\n00:38:15,480 –> 00:38:18,960
\nAnd the third Psalm in each set
\nis on the theme of blessing. <\/p>\n
588
\n00:38:21,400 –> 00:38:24,360
\nYou see, these psalms are the
\nstory of Hezekiah’s crisis, the <\/p>\n
589
\n00:38:24,360 –> 00:38:29,640
\nthreat of the Assyrian invasion,
\nand the prospect of personal <\/p>\n
590
\n00:38:29,640 –> 00:38:34,720
\ndeath.
\nThey’re about as distress, about<\/p>\n
591
\n00:38:34,720 –> 00:38:38,640
\nas trust in God, and about the
\nblessing of deliverance. <\/p>\n
592
\n00:38:40,160 –> 00:38:43,520
\nAnd Hezekiah said, we’re going
\nto sing these things so that the<\/p>\n
593
\n00:38:43,520 –> 00:38:47,520
\nnation never forgets what we’ve
\nbeen through together and that <\/p>\n
594
\n00:38:47,560 –> 00:38:49,680
\nwe can worship before our God
\nacceptably. <\/p>\n
595
\n00:38:49,880 –> 00:38:52,000
\nSo remember I said the middle
\nones written by Solomon? <\/p>\n
596
\n00:38:52,920 –> 00:38:56,120
\nSo there it is.
\nBut David wrote one in the first<\/p>\n
597
\n00:38:56,120 –> 00:38:59,240
\nset and one in the second set,
\nand one in the fourth set and <\/p>\n
598
\n00:38:59,240 –> 00:39:05,760
\none in the 5th set.
\nAnd we believe that the balance <\/p>\n
599
\n00:39:05,760 –> 00:39:08,960
\nof those psalms were written by
\nHezekiah. <\/p>\n
600
\n00:39:10,320 –> 00:39:14,680
\nSo Hezekiah began the series in
\nPsalm 120, and he’ll end the <\/p>\n
601
\n00:39:14,680 –> 00:39:16,920
\nseries.
\nAnd 134. <\/p>\n
602
\n00:39:17,160 –> 00:39:28,400
\nAnd if he wrote 2 + 2 + 2 + 2 +
\n2 sets in five, he wrote Y10 <\/p>\n
603
\n00:39:28,400 –> 00:39:36,640
\npsalms answering to the 10\u00b0 by
\nwhich the shadow ascended the <\/p>\n
604
\n00:39:36,640 –> 00:39:41,520
\nstairs.
\nHe made good on his pledge. <\/p>\n
605
\n00:39:41,520 –> 00:39:45,160
\nBrothers and sisters, he made
\ngood on his pledge. <\/p>\n
606
\n00:39:47,080 –> 00:39:49,240
\nAnd I think there’s a lesson.
\nYou see, In fact, this is the <\/p>\n
607
\n00:39:49,240 –> 00:40:04,620
\nlesson from our study today.
\nIt’s wanting to reconnect, which<\/p>\n
608
\n00:40:04,620 –> 00:40:08,860
\nis one of those deeply
\ntechnological moments which we <\/p>\n
609
\n00:40:08,860 –> 00:40:12,780
\nhave to submit to, because until
\nwe do, my screen’s frozen just <\/p>\n
610
\n00:40:12,780 –> 00:40:14,900
\nat the deliciously important
\nmoment. <\/p>\n
611
\n00:40:16,460 –> 00:40:19,060
\nIt adds to the tension.
\nIt builds interest. <\/p>\n
612
\n00:40:20,020 –> 00:40:41,800
\nWait, help is on the way.
\nAll right, should we give it a <\/p>\n
613
\n00:40:41,800 –> 00:40:43,520
\ngo?
\nLook at that, just like I bought<\/p>\n
614
\n00:40:43,520 –> 00:40:46,160
\n1.
\nThank you for your intervention.<\/p>\n
615
\n00:40:49,080 –> 00:40:54,320
\nSo our lesson for today.
\nYou know, brothers and sisters, <\/p>\n
616
\n00:40:54,320 –> 00:40:59,920
\nit’s very easy to be thankful
\nfor deliverance, but our <\/p>\n
617
\n00:40:59,920 –> 00:41:02,160
\nthankfulness may not last for
\nlong enough. <\/p>\n
618
\n00:41:03,800 –> 00:41:07,080
\nAnd I think that we need to show
\nour thankfulness by the faithful<\/p>\n
619
\n00:41:07,080 –> 00:41:10,520
\nservice that we offer to God as
\na result of our deliverance, <\/p>\n
620
\n00:41:10,520 –> 00:41:12,960
\nthat we might remember what God
\nhas done for us. <\/p>\n
621
\n00:41:13,200 –> 00:41:15,960
\nNow just look at the consistent
\ntheme of these passages. <\/p>\n
622
\n00:41:16,160 –> 00:41:18,640
\nAnd there’s a little keyword
\nagain that binds them together. <\/p>\n
623
\n00:41:18,880 –> 00:41:21,320
\nThis was the prayer of Hannah at
\nthe time of the giving of her <\/p>\n
624
\n00:41:21,320 –> 00:41:23,640
\nson.
\nFor this child, I prayed <\/p>\n
625
\n00:41:23,640 –> 00:41:27,080
\nYahweh’s given my petition,
\ntherefore I’ve lent him. <\/p>\n
626
\n00:41:28,760 –> 00:41:31,640
\nThis is the words of David.
\nDavid said that thou has lifted <\/p>\n
627
\n00:41:31,640 –> 00:41:34,280
\nme up, therefore I will give
\nthanks. <\/p>\n
628
\n00:41:35,000 –> 00:41:36,920
\nThis is the words of Hezekiah
\nand the Psalm. <\/p>\n
629
\n00:41:36,920 –> 00:41:40,600
\nYahweh was ready to save me.
\nTherefore, and so the apostle <\/p>\n
630
\n00:41:40,600 –> 00:41:44,440
\nPaul in the 2nd Corinthians 12
\nverses 9 and 10, he said unto <\/p>\n
631
\n00:41:44,440 –> 00:41:46,080
\nme, My grace is sufficient for
\nthee. <\/p>\n
632
\n00:41:46,120 –> 00:41:49,360
\nTherefore now let me throw a
\nlittle more color on the screen <\/p>\n
633
\n00:41:49,360 –> 00:41:52,160
\nand you’ll see the point.
\nYahweh has given my petition, <\/p>\n
634
\n00:41:52,160 –> 00:41:55,320
\nsays Hannah.
\nTherefore, in response I’ve lent<\/p>\n
635
\n00:41:55,320 –> 00:41:57,240
\nhim.
\nShe gave an act of dedication in<\/p>\n
636
\n00:41:57,240 –> 00:41:59,360
\nreturn.
\nDavid had been lifted up and <\/p>\n
637
\n00:41:59,360 –> 00:42:02,800
\ntherefore he would give thanks.
\nYahweh was ready to save his a <\/p>\n
638
\n00:42:02,800 –> 00:42:05,800
\ncar and he pledged therefore
\nthat they would sing his songs. <\/p>\n
639
\n00:42:06,640 –> 00:42:09,320
\nPaul was given the promise of a
\ngrace sufficient for his needs. <\/p>\n
640
\n00:42:09,480 –> 00:42:12,120
\nAnd therefore he said, I will
\ntake pleasure in infirmities. <\/p>\n
641
\n00:42:12,360 –> 00:42:15,360
\nSo here’s the thing, you see,
\nit’s so easy to be thankful for <\/p>\n
642
\n00:42:15,360 –> 00:42:18,440
\nthe deliverance of God.
\nBut as time passes while we <\/p>\n
643
\n00:42:18,440 –> 00:42:21,360
\nforget about it, and yet the
\ncircumstances of our life and <\/p>\n
644
\n00:42:21,360 –> 00:42:25,280
\nthe experiences of our crisis
\nare not intended to leave us the<\/p>\n
645
\n00:42:25,280 –> 00:42:27,880
\nsame.
\nThey’re intended to change us. <\/p>\n
646
\n00:42:28,200 –> 00:42:31,920
\nAnd if our thankfulness is truly
\nin response to God, God’s good <\/p>\n
647
\n00:42:31,920 –> 00:42:37,760
\nhand, then it needs to be seen
\nin a reciprocal pledge of future<\/p>\n
648
\n00:42:37,760 –> 00:42:40,280
\ndedication.
\nThat shouldn’t be transient. <\/p>\n
649
\n00:42:40,280 –> 00:42:42,920
\nIt shouldn’t be temporary.
\nIt should be a permanent <\/p>\n
650
\n00:42:42,920 –> 00:42:45,320
\ncommitment to our future life
\nbefore him. <\/p>\n
651
\n00:42:45,320 –> 00:42:46,400
\nAnd that’s what Here’s a car I
\ndid. <\/p>\n
652
\n00:42:47,120 –> 00:42:48,760
\nSo he had a much stronger
\nresolve. <\/p>\n
653
\n00:42:48,880 –> 00:42:52,720
\nHe was so thankful for this
\nextension of his life that he <\/p>\n
654
\n00:42:52,720 –> 00:42:56,200
\npledged to use every bit of it
\nin the service of the truth. <\/p>\n
655
\n00:42:57,880 –> 00:43:02,600
\nNow just read again his words in
\nIsaiah 38 verses 19 and 20 while<\/p>\n
656
\n00:43:02,600 –> 00:43:05,440
\nwe’re here.
\nAnd then let me show you how <\/p>\n
657
\n00:43:05,440 –> 00:43:10,640
\nthat story concludes.
\nThe grave cannot celebrate thee.<\/p>\n
658
\n00:43:12,160 –> 00:43:14,640
\nDeath cannot.
\nSorry that the grave cannot <\/p>\n
659
\n00:43:14,640 –> 00:43:17,240
\npraise thee.
\nDeath cannot celebrate thee. <\/p>\n
660
\n00:43:18,000 –> 00:43:20,760
\nThey that go down into the pit
\ncannot hope for thy truth. <\/p>\n
661
\n00:43:21,720 –> 00:43:24,120
\nThe living the living.
\nHe shall praise thee as I do <\/p>\n
662
\n00:43:24,120 –> 00:43:26,280
\nthis day.
\nThe father to the children shall<\/p>\n
663
\n00:43:26,280 –> 00:43:30,560
\nmake known thy truth.
\nYahweh was ready to save me. <\/p>\n
664
\n00:43:30,720 –> 00:43:33,920
\nTherefore we will sing my songs
\nto the stringed instruments all <\/p>\n
665
\n00:43:33,920 –> 00:43:37,120
\nthe days of our life in the
\nHouse of Yahweh. <\/p>\n
666
\n00:43:37,680 –> 00:43:42,680
\nAnd Hezekiah’s pledge of
\nfaithful service in thankfulness<\/p>\n
667
\n00:43:42,680 –> 00:43:46,160
\nfor the hand of God upon him, I
\nthink, was fulfilled perhaps <\/p>\n
668
\n00:43:46,400 –> 00:43:52,520
\nmore wonderfully than we might
\nknow, because we’ve already seen<\/p>\n
669
\n00:43:52,600 –> 00:43:55,480
\nwhat he had to do with regard to
\nthe songs of degrees. <\/p>\n
670
\n00:43:57,000 –> 00:43:59,800
\nHe became involved in the
\ncreation of those songs, which <\/p>\n
671
\n00:43:59,800 –> 00:44:04,760
\nincidentally, becomes the basis
\nfor book five of the Psalms. <\/p>\n
672
\n00:44:04,760 –> 00:44:07,000
\nIn fact, I think Hezekiah’s hand
\nmay well have been in the <\/p>\n
673
\n00:44:07,000 –> 00:44:10,880
\nshaping of that entire
\ncollection of Psalms, the 5th <\/p>\n
674
\n00:44:10,880 –> 00:44:14,880
\nbook in the main.
\nThere’s another part of the <\/p>\n
675
\n00:44:14,880 –> 00:44:17,560
\nPsalms that I think Hezekiah was
\ninvolved in, because we all know<\/p>\n
676
\n00:44:17,560 –> 00:44:20,080
\nabout the Psalms of David and
\nthe Psalms of the House of Asaph<\/p>\n
677
\n00:44:20,080 –> 00:44:21,920
\nand the Psalms of the sons of
\nKorah. <\/p>\n
678
\n00:44:22,200 –> 00:44:25,600
\nWe know about the main psalms.
\nBut did you realize that about <\/p>\n
679
\n00:44:25,600 –> 00:44:29,360
\n50 of the 150 psalms we have
\nhave got no author? <\/p>\n
680
\n00:44:32,160 –> 00:44:33,880
\nThey’re described as orphan
\nPsalms. <\/p>\n
681
\n00:44:35,560 –> 00:44:38,080
\nSomeone who put the book of
\nPsalms together was very anxious<\/p>\n
682
\n00:44:38,080 –> 00:44:42,120
\nthat David be given as Jew and
\nAsaph and others, but weren’t <\/p>\n
683
\n00:44:42,120 –> 00:44:45,760
\nworried about their name coming
\nforward and the 50 new ones that<\/p>\n
684
\n00:44:45,760 –> 00:44:48,080
\nwere added.
\nAnd I think that many of those <\/p>\n
685
\n00:44:48,080 –> 00:44:53,120
\nfifty were possibly written by
\nHezekiah, including Psalm 102, <\/p>\n
686
\n00:44:53,120 –> 00:44:54,680
\nwhich I think we can be pretty
\ncertain about. <\/p>\n
687
\n00:44:55,920 –> 00:44:59,240
\nI think his hand lies upon the
\nbook of Psalms in a much more <\/p>\n
688
\n00:44:59,240 –> 00:45:01,880
\nsignificant way than we might
\nhave imagined, because many of <\/p>\n
689
\n00:45:01,880 –> 00:45:05,200
\nthose Psalms are about the very
\nthreats, the very crisis that <\/p>\n
690
\n00:45:05,200 –> 00:45:07,400
\nHezekiah himself had
\nexperienced. <\/p>\n
691
\n00:45:07,600 –> 00:45:09,400
\nOh yes, he contributed to the
\nPsalms all right. <\/p>\n
692
\n00:45:10,280 –> 00:45:12,960
\nBut he did more than that
\nbecause you might remember these<\/p>\n
693
\n00:45:12,960 –> 00:45:17,000
\nwords in the book of Proverbs,
\nchapter 25, verse one, it says <\/p>\n
694
\n00:45:17,320 –> 00:45:21,880
\nthese are also Proverbs of
\nSolomon, which the men of <\/p>\n
695
\n00:45:21,880 –> 00:45:24,920
\nHezekiah, king of Judah copied
\nout. <\/p>\n
696
\n00:45:26,040 –> 00:45:30,200
\nSo what we’re told in the book
\nof Proverbs is there was a whole<\/p>\n
697
\n00:45:30,240 –> 00:45:35,080
\nadditional set of proverbs that
\nwere added to the Canon of <\/p>\n
698
\n00:45:35,080 –> 00:45:42,840
\nScripture under the express
\ninstruction deja vu and <\/p>\n
699
\n00:45:42,840 –> 00:45:47,200
\nauthority of the king.
\nAnd if if Hezekiah hadn’t done <\/p>\n
700
\n00:45:47,200 –> 00:45:49,160
\nthat, we wouldn’t have that
\nparticular collection of <\/p>\n
701
\n00:45:49,160 –> 00:45:51,560
\nSolomonic psalms at all.
\nBut he made sure that they were <\/p>\n
702
\n00:45:51,560 –> 00:45:53,480
\nput in.
\nHe had a hand in the book of <\/p>\n
703
\n00:45:53,480 –> 00:45:56,160
\nProverbs.
\nAnd there’s one more thing that <\/p>\n
704
\n00:45:56,160 –> 00:45:59,280
\ntells us just how passionate
\nHezekiah was in fulfilling is <\/p>\n
705
\n00:45:59,280 –> 00:46:02,080
\nthere the fathers of the
\nchildren shall make know thy <\/p>\n
706
\n00:46:02,080 –> 00:46:06,280
\ntruth.
\nThis is going to be interesting,<\/p>\n
707
\n00:46:06,280 –> 00:46:08,960
\nisn’t it?
\nSort of like two things coming <\/p>\n
708
\n00:46:08,960 –> 00:46:13,080
\nto a climax together.
\nWe hope the train tracks will <\/p>\n
709
\n00:46:13,080 –> 00:46:15,000
\nallow us to pass each other
\nsafely. <\/p>\n
710
\n00:46:15,520 –> 00:46:18,800
\nBut here’s the last thought in
\nthat brief moment of pleasurable<\/p>\n
711
\n00:46:18,800 –> 00:46:21,840
\nsilence.
\nYou know, in the Old Testament <\/p>\n
712
\n00:46:21,840 –> 00:46:26,640
\nCanon at the end of the Hebrew
\nmanuscripts, every book until <\/p>\n
713
\n00:46:26,640 –> 00:46:30,080
\nHezekiah’s death ends with a
\nthree letter seal. <\/p>\n
714
\n00:46:32,200 –> 00:46:38,600
\nThe letters heth sign cough and
\nthe pointing of the letters <\/p>\n
715
\n00:46:39,000 –> 00:46:43,960
\nmeans this is bound.
\nAnd the meaning of that little <\/p>\n
716
\n00:46:44,160 –> 00:46:48,040
\nof that little cryptic sign is
\nthat this book is now <\/p>\n
717
\n00:46:48,040 –> 00:46:50,800
\nauthenticated as the genuine
\ncopy. <\/p>\n
718
\n00:46:53,040 –> 00:46:57,800
\nAnd what we’ve been told is that
\nthe king was involved with the <\/p>\n
719
\n00:46:57,800 –> 00:47:01,720
\neditorship and approval of every
\nbook of the Bible until the day <\/p>\n
720
\n00:47:01,720 –> 00:47:06,640
\nhe died.
\nBecause kef Zine cough is HZK, <\/p>\n
721
\n00:47:07,240 –> 00:47:14,840
\nand HZK from Kazakh is the short
\nform for the name Hezekiah, and <\/p>\n
722
\n00:47:14,840 –> 00:47:18,560
\nevery book of the Old Testament
\nuntil that man died bears that <\/p>\n
723
\n00:47:18,560 –> 00:47:21,880
\nseal at the bottom of the book
\nto authenticate its validity. <\/p>\n
724
\n00:47:22,000 –> 00:47:24,080
\nThe Father to the children shall
\nmake that known. <\/p>\n
725
\n00:47:24,080 –> 00:47:26,080
\nThy truth.
\nHe kept that there. <\/p>\n
726
\n00:47:27,480 –> 00:47:30,640
\nHe absolutely kept that there.
\nHe did more than we might <\/p>\n
727
\n00:47:30,640 –> 00:47:33,160
\nrealize, brothers and sisters,
\nin the guardianship of the truth<\/p>\n
728
\n00:47:33,160 –> 00:47:37,640
\nthat we might know.
\nThe Spirit of God and His mark <\/p>\n
729
\n00:47:37,640 –> 00:47:42,360
\nsits upon the Old Testament
\nrecord in that strange but <\/p>\n
730
\n00:47:42,360 –> 00:47:47,480
\ninteresting way.
\nLet’s show that same spirit of <\/p>\n
731
\n00:47:47,480 –> 00:47:51,160
\nthankfulness in our own lives,
\nbrothers and sisters, when we <\/p>\n
732
\n00:47:51,160 –> 00:47:56,840
\ntoo have experienced the hand of
\nour God upon us for good, as it <\/p>\n
733
\n00:47:56,840 –> 00:48:02,920
\nsays in one of our hymns.
\nOh, render thanks to God above, <\/p>\n
734
\n00:48:03,880 –> 00:48:08,680
\nfountain of eternal love, Whose
\nmercy firm through ages past has<\/p>\n
735
\n00:48:08,680 –> 00:48:14,280
\nstood and shall forever last.
\nWho can as mighty deeds express <\/p>\n
736
\n00:48:14,840 –> 00:48:19,960
\nnot only vast, but numberless?
\nWhat mortal eloquence can raise <\/p>\n
737
\n00:48:19,960 –> 00:48:26,360
\na tribute equal to His praise?
\nHappier they, and only they, Who<\/p>\n
738
\n00:48:26,360 –> 00:48:33,560
\nfrom Thy precepts never stray,
\nWho know the right, nor only so,<\/p>\n
739
\n00:48:35,720 –> 00:48:39,720
\nbut seek to practice what they
\nknow. <\/p>\n
740
\n00:49:07,560 –> 00:49:08,960
\nIf you all now stand.\n<\/p><\/div>\n","protected":false},"excerpt":{"rendered":"
Class 4 from this series was used in GCT Episode 342. 1 00:00:13,040 –> 00:00:16,120 Brothers…<\/p>\n","protected":false},"author":1,"featured_media":786,"menu_order":0,"comment_status":"open","ping_status":"closed","template":"","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"episode_type":"","audio_file":"https:\/\/anchor.fm\/s\/8765608\/podcast\/play\/100538621\/https%3A%2F%2Fd3ctxlq1ktw2nl.cloudfront.net%2Fstaging%2F2025-2-29%2F99d00718-461c-f994-bdee-5e5ec6b007ed.mp3","podmotor_file_id":"","podmotor_episode_id":"","cover_image":"","cover_image_id":"","duration":"00:49:09","filesize":"23.82M","filesize_raw":"","date_recorded":"","explicit":"","block":""},"tags":[],"series":[18],"class_list":["post-1294","podcast","type-podcast","status-publish","has-post-thumbnail","hentry","series-gct-ext"],"aioseo_notices":[],"episode_featured_image":"https:\/\/goodchristadelphiantalks.com\/wp-content\/uploads\/2022\/11\/1319730-1546836077275-ad9b1fa65b482-scaled.jpg","episode_player_image":"https:\/\/i0.wp.com\/goodchristadelphiantalks.com\/wp-content\/uploads\/2022\/03\/1319730-1546836075997-e4feb369d8bf.jpg?fit=400%2C400&ssl=1","download_link":"https:\/\/goodchristadelphiantalks.com\/podcast-download\/1294\/roger-lewis-the-crisis-of-hezekiah-class-4-the-writing-and-the-psalter","player_link":"https:\/\/goodchristadelphiantalks.com\/podcast-player\/1294\/roger-lewis-the-crisis-of-hezekiah-class-4-the-writing-and-the-psalter","audio_player":"https:\/\/goodchristadelphiantalks.com\/podcast-player\/1294\/roger-lewis-the-crisis-of-hezekiah-class-4-the-writing-and-the-psalter<\/a>","episode_data":{"playerMode":"dark","subscribeUrls":{"anchor":{"key":"anchor","url":"https:\/\/anchor.fm\/gct-extended","label":"Anchor","class":"anchor","icon":"anchor.png"},"apple_podcasts":{"key":"apple_podcasts","url":"https:\/\/itunes.apple.com\/us\/podcast\/good-christadelphian-talks-extended\/id1451458376?mt=2&uo=4","label":"Apple Podcasts","class":"apple_podcasts","icon":"apple-podcasts.png"},"breaker":{"key":"breaker","url":"","label":"Breaker","class":"breaker","icon":"breaker.png"},"castbox":{"key":"castbox","url":"https:\/\/castbox.fm\/channel\/id1440738","label":"CastBox","class":"castbox","icon":"castbox.png"},"google_podcasts":{"key":"google_podcasts","url":"https:\/\/www.google.com\/podcasts?feed=aHR0cHM6Ly9hbmNob3IuZm0vcy84NzY1NjA4L3BvZGNhc3QvcnNz","label":"Google Podcasts","class":"google_podcasts","icon":"google-podcasts.png"},"overcast":{"key":"overcast","url":"https:\/\/overcast.fm\/itunes1451458376\/good-christadelphian-talks-extended","label":"Overcast","class":"overcast","icon":"overcast.png"},"pocketcasts":{"key":"pocketcasts","url":"https:\/\/pca.st\/s6u6","label":"PocketCasts","class":"pocketcasts","icon":"pocketcasts.png"},"podbean":{"key":"podbean","url":"","label":"Podbean","class":"podbean","icon":"podbean.png"},"radio_public":{"key":"radio_public","url":"https:\/\/radiopublic.com\/good-christadelphian-talks-extend-8X4LpA","label":"Radio Public","class":"radio_public","icon":"radio-public.png"},"spotify":{"key":"spotify","url":"https:\/\/open.spotify.com\/show\/572NtU94bGKGknHF4gmlM6","label":"Spotify","class":"spotify","icon":"spotify.png"},"stitcher":{"key":"stitcher","url":"https:\/\/www.stitcher.com\/podcast\/anchor-podcasts\/good-christadelphian-talks-extended","label":"Stitcher","class":"stitcher","icon":"stitcher.png"},"youtube":{"key":"youtube","url":"https:\/\/www.youtube.com\/c\/GoodChristadelphianTalksPodcast","label":"YouTube","class":"youtube","icon":"youtube.png"}},"rssFeedUrl":"https:\/\/goodchristadelphiantalks.com\/feed\/podcast\/gct-ext","embedCode":"Roger Lewis – The Crisis of Hezekiah – Class 4 – The Writing and The Psalter<\/a><\/blockquote>