Class 4 from this series was used in GCT Episode 342.<\/p>\n
2
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\nWe are ready to begin our third
\nclass. <\/p>\n
3
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\nOur speaker is Brother Roger
\nLewis. <\/p>\n
4
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\nThe theme for Brother Lewis’s
\nclass this week is the Crisis of<\/p>\n
5
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\nHezekiah.
\nToday’s class is entitled The <\/p>\n
6
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\nChallenge and the Sackcloth.
\nBrother Roger. <\/p>\n
7
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\nRight.
\nWell, I’m not sure whether we’re<\/p>\n
8
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\nsupposed to have my icons down
\nbelow, but we’ll assume that <\/p>\n
9
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\nthey’re permitted and and we’ll
\ncontinue on that basis. <\/p>\n
10
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\nSo let me just click on to the
\nwhere we should be going for <\/p>\n
11
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\ntoday.
\nTechnology, <\/p>\n
12
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\nright?
\nI think we’re going to need some<\/p>\n
13
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\nmore help because I can’t.
\nI can’t. <\/p>\n
14
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\nMove forward with no.
\nThat’s only either. <\/p>\n
15
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\nI mean what?
\nOK there, you can just leave it <\/p>\n
16
\n00:03:00,010 –> 00:03:02,810
\nlike that.
\nIt’s still not. <\/p>\n
17
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\nBingo.
\nIt is always nice to have a <\/p>\n
18
\n00:03:15,080 –> 00:03:21,240
\nbrother like this one at every
\nBible school. <\/p>\n
19
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\nSo this morning then, brothers
\nand sisters, study is on the <\/p>\n
20
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\nsubject of the challenge and the
\nsackcloth. <\/p>\n
21
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\nAnd that challenge is already
\nupon me because I’m aware that <\/p>\n
22
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\nthe clock is ticking down to the
\nlunch break. <\/p>\n
23
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\nSo it it really is going to take
\nus into Isaiah chapter 36, <\/p>\n
24
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\nbecause it’s going to be an
\nexamination of the challenge of <\/p>\n
25
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\nReb Shaker and how Hezekiah
\nresponded to that challenge. <\/p>\n
26
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\nBut before we come to that, I
\nwonder if you would turn with me<\/p>\n
27
\n00:03:48,440 –> 00:03:52,400
\nto the Second of Chronicles
\nchapter 32, because they’re in <\/p>\n
28
\n00:03:52,400 –> 00:03:57,840
\nthe Second Chronicles 32.
\nWe have a useful introduction to<\/p>\n
29
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\nwhat we’ll consider later on in
\nthe prophecy of Isaiah. <\/p>\n
30
\n00:04:01,120 –> 00:04:04,680
\nAnd I just want to draw your
\nattention to one matter in this <\/p>\n
31
\n00:04:04,680 –> 00:04:07,280
\npassage.
\nYou might remember we referred <\/p>\n
32
\n00:04:07,280 –> 00:04:10,160
\nto this in our introductory
\ncomments last night. <\/p>\n
33
\n00:04:10,360 –> 00:04:13,880
\nSecond Chronicles 32, verse one
\nsays, after these things and the<\/p>\n
34
\n00:04:13,880 –> 00:04:17,279
\nestablishment thereof,
\nSennacherib, king of Assyria, <\/p>\n
35
\n00:04:17,279 –> 00:04:20,920
\ncame and entered into Judrin and
\ncamps, encamped against the <\/p>\n
36
\n00:04:20,920 –> 00:04:23,680
\nfence cities, and thought to win
\nthem for himself. <\/p>\n
37
\n00:04:24,160 –> 00:04:29,480
\nAnd when Hezekiah saw that
\nSennacherib was come and that he<\/p>\n
38
\n00:04:29,480 –> 00:04:33,040
\nwas purposed to fight against
\nJerusalem, he took counsel with <\/p>\n
39
\n00:04:33,040 –> 00:04:35,680
\nhis Princess, and.
\nAnd the verses that follow tell <\/p>\n
40
\n00:04:35,680 –> 00:04:39,240
\nus what the things did, what the
\nthings were that Hezekiah did to<\/p>\n
41
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\nprepare for the evident invasion
\nnow that was clearly so imminent<\/p>\n
42
\n00:04:43,880 –> 00:04:46,720
\nfrom Sennacherib and from the
\nAssyrians. <\/p>\n
43
\n00:04:47,160 –> 00:04:48,800
\nAnd he did three things.
\nHe. <\/p>\n
44
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\nFirst of all.
\nGuaranteed the water supply into<\/p>\n
45
\n00:04:51,760 –> 00:04:54,480
\nJerusalem by blocking up the
\nspring gion. <\/p>\n
46
\n00:04:54,880 –> 00:04:58,720
\nHe fortified the city as best as
\nhe could and he re equipped and <\/p>\n
47
\n00:04:58,720 –> 00:05:01,720
\nreorganized the army so that
\nthey would be ready to fight <\/p>\n
48
\n00:05:01,840 –> 00:05:04,000
\nwhatever battle of resistance
\nthey could. <\/p>\n
49
\n00:05:04,320 –> 00:05:08,000
\nBut the most important thing
\nthat Hezekiah did is recorded <\/p>\n
50
\n00:05:08,000 –> 00:05:11,440
\nfor us in the second of
\nChronicles chapter 32 and <\/p>\n
51
\n00:05:11,440 –> 00:05:16,440
\nreading from verse 5, verse 6,
\nwhere it says he sent captains <\/p>\n
52
\n00:05:16,440 –> 00:05:20,800
\nof war over the people and
\ngathered them together to him in<\/p>\n
53
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\nthe street of the gate of the
\ncity, and spake comfortably to <\/p>\n
54
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\nthem.
\nThe margin says spake to their <\/p>\n
55
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\nheart.
\nAnd these were the words that he<\/p>\n
56
\n00:05:30,480 –> 00:05:33,000
\nspake.
\nBe strong and courageous. <\/p>\n
57
\n00:05:33,560 –> 00:05:36,440
\nBe not afraid nor dismayed for
\nthe king of Assyria, nor. <\/p>\n
58
\n00:05:36,440 –> 00:05:38,600
\nFor all the multitude.
\nThat is with Him, for there be <\/p>\n
59
\n00:05:38,600 –> 00:05:42,400
\nmore with us than with him, with
\nHim as an arm of flesh. <\/p>\n
60
\n00:05:43,000 –> 00:05:46,560
\nBut with us is Yahweh our God to
\nhelp us and to fight our <\/p>\n
61
\n00:05:46,560 –> 00:05:49,720
\nbattles.
\nAnd the people rested themselves<\/p>\n
62
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\nupon the words of Hezekiah.
\nSo here’s the thing you see is <\/p>\n
63
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\nthat beyond all his practical
\npreparations, Hezekiah’s real <\/p>\n
64
\n00:05:58,520 –> 00:06:02,480
\nfocus was on encouraging the
\npeople to put their trust <\/p>\n
65
\n00:06:02,520 –> 00:06:07,080
\nunreservedly in God and in His
\nmighty power to save. <\/p>\n
66
\n00:06:07,320 –> 00:06:10,280
\nBut the wonderful thing about
\nthese two verses is that <\/p>\n
67
\n00:06:10,280 –> 00:06:13,720
\neverything that Hezekiah spoke
\nin order to speak to the heart <\/p>\n
68
\n00:06:13,720 –> 00:06:17,680
\nof his people rang with the
\npower of Scripture. <\/p>\n
69
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\nHe was a master not just of
\nencouraging his people, but of <\/p>\n
70
\n00:06:20,960 –> 00:06:25,040
\ndoing so by the triumphant words
\nof Scripture themselves. <\/p>\n
71
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\nNow just have a look at this
\nbecause it’s helpful in terms of<\/p>\n
72
\n00:06:28,360 –> 00:06:30,720
\nmaybe some cross references in
\nyour margin. <\/p>\n
73
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\nSo when he said be strong and
\ncourageous, those words were the<\/p>\n
74
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\nwords spoken by Moses to Israel
\nin Deuteronomy chapter 31 when <\/p>\n
75
\n00:06:46,560 –> 00:06:49,040
\nthey were facing the nations of
\nCanaan. <\/p>\n
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\nAnd when he said, be not afraid
\nnor dismayed, those were the <\/p>\n
77
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\nwords that Jehaziel spoke to
\nJehoshaphat in the Second of <\/p>\n
78
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\nChronicles chapter 20 and verse
\n15, when facing the multitudes <\/p>\n
79
\n00:07:01,600 –> 00:07:06,120
\nof Ammon, when he said they’d be
\nmore with us than with him. <\/p>\n
80
\n00:07:06,280 –> 00:07:08,720
\nYou might remember that those
\nwere the words actually spoken <\/p>\n
81
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\nby Elijah to his servant in the
\nSecond of Kings 6 and verse 16, <\/p>\n
82
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\nthen facing the host of the
\nSyrians. <\/p>\n
83
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\nAnd when he said, with us is
\nYahweh our God to help us and to<\/p>\n
84
\n00:07:19,440 –> 00:07:22,120
\nfight our battles.
\nThose were the words spoken by <\/p>\n
85
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\nMoses to Israel.
\nAnd Deuteronomy 20, verses 3:00 <\/p>\n
86
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\nto 4:00 when facing the enemy.
\nSo you see, this is how the king<\/p>\n
87
\n00:07:27,880 –> 00:07:29,200
\nspake to the heart of the
\nnation. <\/p>\n
88
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\nBut this is he took them back to
\nthe Bible, took them back to <\/p>\n
89
\n00:07:31,560 –> 00:07:35,040
\nScripture, took them back to the
\npassages and events of old, to <\/p>\n
90
\n00:07:35,040 –> 00:07:37,680
\nmarvelous examples of victories
\nin earlier times. <\/p>\n
91
\n00:07:37,840 –> 00:07:40,360
\nAnd what he was really saying,
\ndon’t you think, King Hezekiah, <\/p>\n
92
\n00:07:40,360 –> 00:07:44,120
\nwas he saying, look, our God has
\ndone this before, Our God can do<\/p>\n
93
\n00:07:44,120 –> 00:07:48,080
\nthis again.
\nBut he didn’t use his words. <\/p>\n
94
\n00:07:49,880 –> 00:07:51,920
\nHe used the words of Scripture
\nto inspire them. <\/p>\n
95
\n00:07:51,920 –> 00:07:58,400
\nAnd the record says, isn’t it
\nlovely at the end of verse 8? <\/p>\n
96
\n00:07:59,560 –> 00:08:04,360
\nAnd the people rested themselves
\nupon the words of Hezekiah, <\/p>\n
97
\n00:08:04,360 –> 00:08:05,320
\nMadden says.
\nThey leaned. <\/p>\n
98
\n00:08:05,320 –> 00:08:07,120
\nHave you ever leaned upon a
\nword, brothers and sisters? <\/p>\n
99
\n00:08:07,120 –> 00:08:10,400
\nRested upon a word, the right
\nword at the right time. <\/p>\n
100
\n00:08:11,560 –> 00:08:14,560
\nSo helpful.
\nAnd maybe there’s a lesson here.<\/p>\n
101
\n00:08:14,560 –> 00:08:17,360
\nYou see that in times of
\nnational crisis, people <\/p>\n
102
\n00:08:17,360 –> 00:08:20,960
\ndesperately need strong
\nspiritual guidance. <\/p>\n
103
\n00:08:21,440 –> 00:08:23,720
\nAnd where there is sound
\nleadership, people feel the <\/p>\n
104
\n00:08:23,720 –> 00:08:25,520
\nreassurance of knowing what to
\ndo. <\/p>\n
105
\n00:08:25,520 –> 00:08:28,640
\nBut when it’s not there, where
\nclear direction is lacking, <\/p>\n
106
\n00:08:28,640 –> 00:08:31,640
\npeople feel confused.
\nThey’re left feeling divided. <\/p>\n
107
\n00:08:31,920 –> 00:08:35,919
\nAnd Hezekiah had that skill,
\nthat special skill of inspiring <\/p>\n
108
\n00:08:35,919 –> 00:08:40,039
\nthe nation to have confidence in
\nGod because they saw that same <\/p>\n
109
\n00:08:40,039 –> 00:08:44,640
\nunwavering trust in his own life
\nand everything that he spoke to <\/p>\n
110
\n00:08:44,640 –> 00:08:46,760
\nthem when he spoke to their
\nheart. <\/p>\n
111
\n00:08:47,320 –> 00:08:50,480
\nSo with that background, then
\nlet’s come to the book of Isaiah<\/p>\n
112
\n00:08:50,480 –> 00:08:53,360
\nnow, to those dramatic chapters
\nthat we’re going to consider God<\/p>\n
113
\n00:08:53,360 –> 00:08:55,960
\nwilling and our studies
\ntogether, beginning with Isaiah <\/p>\n
114
\n00:08:56,000 –> 00:08:59,640
\n36.
\nAnd it’s in Isaiah 36 that we <\/p>\n
115
\n00:08:59,760 –> 00:09:03,880
\ntake up the record, as we’re
\ntold there in verse one, these <\/p>\n
116
\n00:09:03,880 –> 00:09:07,440
\nwords.
\nNow it came to pass in the 14th <\/p>\n
117
\n00:09:07,440 –> 00:09:09,880
\nyear of King Hezekiah that
\nSennacherib, king of Assyria, <\/p>\n
118
\n00:09:09,880 –> 00:09:13,480
\ncame up against all the defence
\ncities of Judah and took them. <\/p>\n
119
\n00:09:13,560 –> 00:09:17,240
\nIn fact, interestingly enough,
\nin his own record of the attack,<\/p>\n
120
\n00:09:17,400 –> 00:09:20,920
\nwhich is on the Taylor prism,
\nit’s one of those clay cuneiform<\/p>\n
121
\n00:09:21,800 –> 00:09:25,080
\nclay prisms on which the
\nexploits of Sennacherib are <\/p>\n
122
\n00:09:25,080 –> 00:09:26,560
\nrecorded.
\nAnd on that. <\/p>\n
123
\n00:09:26,560 –> 00:09:30,640
\nTaylor Prisms Sennacherib says
\nthis, but As for Hezekiah the <\/p>\n
124
\n00:09:30,640 –> 00:09:36,200
\nJew, 46 of his strong walled
\ntowns and innumerable smaller <\/p>\n
125
\n00:09:36,200 –> 00:09:39,160
\nvillages in their neighborhood,
\nI besieged and conquered. <\/p>\n
126
\n00:09:39,360 –> 00:09:46,560
\nIn fact, the Assyrians took
\n200,000 people of Judah into <\/p>\n
127
\n00:09:46,560 –> 00:09:51,680
\ncaptivity. 200,000 This was a
\ncrisis. <\/p>\n
128
\n00:09:52,400 –> 00:09:55,800
\nAn absolute crisis in the life
\nof Hezekiah, and also for the <\/p>\n
129
\n00:09:55,800 –> 00:09:58,600
\nnation of Judah.
\nAnd so the record tells us in <\/p>\n
130
\n00:09:58,600 –> 00:10:02,360
\nverse 2, the king of Assyria
\nsent Reb Shaker from Assyria <\/p>\n
131
\n00:10:02,920 –> 00:10:08,080
\nfrom from Lakers, which is where
\nSeneca was to Jerusalem under <\/p>\n
132
\n00:10:08,080 –> 00:10:11,360
\nKing Hezekiah with a great army.
\nAnd he stood by the conduit of <\/p>\n
133
\n00:10:11,360 –> 00:10:16,120
\nthe upper pool in the highway of
\nthe Fuller’s field, and then <\/p>\n
134
\n00:10:16,120 –> 00:10:20,120
\ncame forth unto him, says verse
\n3, Eliakim Hilkiah’s son, which <\/p>\n
135
\n00:10:20,120 –> 00:10:23,080
\nwas over the house, and Schebner
\ndescribed in Jawah Asaph’s son, <\/p>\n
136
\n00:10:23,080 –> 00:10:24,960
\nthe recorder.
\nNow it’s always interesting, <\/p>\n
137
\n00:10:24,960 –> 00:10:29,200
\nincidentally, when you’ve got
\nparallel versions of a king or <\/p>\n
138
\n00:10:29,200 –> 00:10:32,040
\nof any man’s life or woman’s
\nlife, it’s always helpful to <\/p>\n
139
\n00:10:32,040 –> 00:10:35,400
\nconsult the other virgins.
\nNow we, we, we shall turn it up.<\/p>\n
140
\n00:10:35,400 –> 00:10:39,040
\nBut in the second of Kings,
\nchapter 18, verse 18, which is <\/p>\n
141
\n00:10:39,040 –> 00:10:42,200
\nthe parallel accountant kings,
\nit says this. <\/p>\n
142
\n00:10:42,960 –> 00:10:45,680
\nAnd when they?
\nWhich is Rab Shaker and his <\/p>\n
143
\n00:10:45,680 –> 00:10:53,440
\ncohorts had called to the king,
\nthere came out to them Alaikum <\/p>\n
144
\n00:10:53,840 –> 00:10:57,320
\nand Shebna and Java.
\nSo you see, what Kings tells us,<\/p>\n
145
\n00:10:57,320 –> 00:11:01,120
\nwhich, which Isaiah doesn’t, is
\nthat Rab Shaker sought an <\/p>\n
146
\n00:11:01,120 –> 00:11:07,520
\naudience with Hezekiah in
\nperson, but Hezekiah refused. <\/p>\n
147
\n00:11:08,640 –> 00:11:12,520
\nHe would not go out to meet Reb
\nShaker, he would not allow Reb <\/p>\n
148
\n00:11:12,520 –> 00:11:16,480
\nShaker into the city, and so
\ninstead he sent deputies to <\/p>\n
149
\n00:11:16,480 –> 00:11:18,840
\ndepute on his behalf.
\nReb Shaker never did meet the <\/p>\n
150
\n00:11:18,840 –> 00:11:21,840
\nKing.
\nHe departed from Jerusalem <\/p>\n
151
\n00:11:21,840 –> 00:11:25,600
\nwithout ever seeing him.
\nAnd now his speech is about to <\/p>\n
152
\n00:11:25,600 –> 00:11:30,880
\nbegin, and we can imagine he was
\nprobably extremely annoyed that <\/p>\n
153
\n00:11:30,880 –> 00:11:32,480
\nhis Akai had refused to meet
\nhim. <\/p>\n
154
\n00:11:34,400 –> 00:11:37,920
\nNow, Isaiah 36 is one of those
\nchapters, like many a chapter <\/p>\n
155
\n00:11:37,920 –> 00:11:40,840
\nbrothers and sisters, where in
\nits fullness and its length and <\/p>\n
156
\n00:11:40,840 –> 00:11:43,920
\nextent, it just looks
\noverwhelmingly big to try and <\/p>\n
157
\n00:11:44,160 –> 00:11:47,080
\nbreak up and dissect.
\nSo it’s always helpful to have a<\/p>\n
158
\n00:11:47,080 –> 00:11:49,280
\nbreakup, isn’t it?
\nAnd I think that the breakup to <\/p>\n
159
\n00:11:49,280 –> 00:11:53,240
\nRev Shaker’s speech helps us
\nimmensely to suddenly master <\/p>\n
160
\n00:11:53,240 –> 00:11:57,440
\nIsaiah 36 by breaking it into
\nits subcomponent part. <\/p>\n
161
\n00:11:57,440 –> 00:12:01,440
\nSo here’s the speech of Reb
\nShaker and is when you see it, <\/p>\n
162
\n00:12:01,440 –> 00:12:04,080
\nbrothers and sisters, it all
\nbecomes, I think, really <\/p>\n
163
\n00:12:04,240 –> 00:12:08,480
\nthoroughly clear.
\nSo we’ve got really what we <\/p>\n
164
\n00:12:08,480 –> 00:12:11,520
\nmight describe in the first
\ninstance as the speech to the <\/p>\n
165
\n00:12:11,520 –> 00:12:15,080
\nking from verses 4 to 10.
\nAnd we know. <\/p>\n
166
\n00:12:15,080 –> 00:12:19,840
\nThat because in verse 4, we see
\nthese words say ye now to <\/p>\n
167
\n00:12:19,840 –> 00:12:22,240
\nHezekiah.
\nSo even though Hezekiah is not <\/p>\n
168
\n00:12:22,240 –> 00:12:25,560
\nthere, he’s inside the city and
\nhis three deputies are outside <\/p>\n
169
\n00:12:25,560 –> 00:12:28,680
\nlistening to Reb Shaker.
\nThese words were intended for <\/p>\n
170
\n00:12:28,680 –> 00:12:32,040
\nthe king himself.
\nIt’s Reb Shaker’s speech to the <\/p>\n
171
\n00:12:32,040 –> 00:12:34,800
\nking.
\nAnd we know that because do you <\/p>\n
172
\n00:12:34,800 –> 00:12:37,760
\nnotice the word thou in the
\nsection verse 4? <\/p>\n
173
\n00:12:37,920 –> 00:12:41,800
\nWhat confidence is this?
\nWe’re in thou trustest verse 5. <\/p>\n
174
\n00:12:41,800 –> 00:12:44,520
\nDost thou trust that thou
\nrebellest against me? <\/p>\n
175
\n00:12:44,520 –> 00:12:47,920
\nVerse 6 Thou trustest in the
\nstaff verse verse 7. <\/p>\n
176
\n00:12:47,960 –> 00:12:49,640
\nIf thou say to me.
\nAnd all the way. <\/p>\n
177
\n00:12:49,640 –> 00:12:53,680
\nThrough those verses, verses 4
\nto 10, the word thou in the <\/p>\n
178
\n00:12:53,680 –> 00:12:58,520
\nHebrews, in the masculine
\nsingular, it’s an address to one<\/p>\n
179
\n00:12:58,520 –> 00:13:03,040
\nman.
\nThis is Rab Shaker’s speech to <\/p>\n
180
\n00:13:03,040 –> 00:13:08,640
\nthe King himself and.
\nThen in the middle we’re going <\/p>\n
181
\n00:13:08,640 –> 00:13:11,600
\nto have an exchange with the
\ndeputies where the three men in <\/p>\n
182
\n00:13:11,600 –> 00:13:15,440
\nin in in turn will seek to say
\nsomething to AB Sheka, and he <\/p>\n
183
\n00:13:15,440 –> 00:13:18,120
\nwill reply to them.
\nAnd then we’ve got the second <\/p>\n
184
\n00:13:18,120 –> 00:13:22,000
\nspeech, which is now from verses
\n13 to 20, and we might describe <\/p>\n
185
\n00:13:22,000 –> 00:13:25,200
\nas the speech to the people.
\nIt’s a separate speech, it’s a <\/p>\n
186
\n00:13:25,200 –> 00:13:29,200
\nsecond speech.
\nAnd when it says therefore hear <\/p>\n
187
\n00:13:29,200 –> 00:13:32,760
\nye the word verse 13 of the
\ngreat king, the king of Assyria.<\/p>\n
188
\n00:13:32,920 –> 00:13:37,200
\nNow the word ye refers to the
\npeople on the wall that were the<\/p>\n
189
\n00:13:37,200 –> 00:13:40,320
\nsubjects of the second address
\nthat Reb Shekhar would utter to <\/p>\n
190
\n00:13:40,320 –> 00:13:41,960
\nthem.
\nAnd we know that that’s the case<\/p>\n
191
\n00:13:41,960 –> 00:13:46,120
\nbecause now if you notice,
\nyou’ll find that not the word <\/p>\n
192
\n00:13:46,120 –> 00:13:49,640
\nthou is used, but the word you.
\nVerse 14. <\/p>\n
193
\n00:13:49,800 –> 00:13:53,160
\nDon’t let Hezekiah deceive you.
\nHe shall not be able to deliver <\/p>\n
194
\n00:13:53,160 –> 00:13:57,880
\nyou, neither let Hezekiah make
\nyou trust until verse 79 come <\/p>\n
195
\n00:13:57,960 –> 00:14:01,200
\nand take you away.
\nAnd the word you all the way <\/p>\n
196
\n00:14:01,200 –> 00:14:04,200
\nthrough that section is in the
\nmasculine plural. <\/p>\n
197
\n00:14:05,840 –> 00:14:08,360
\nThis is a speech to many.
\nIt’s a speech to the people. <\/p>\n
198
\n00:14:09,720 –> 00:14:12,880
\nSo we’ve got the speech to the
\nking, and then we’ve got the <\/p>\n
199
\n00:14:12,880 –> 00:14:15,880
\nspeech to the people.
\nAnd you know I. <\/p>\n
200
\n00:14:15,880 –> 00:14:18,040
\nThink there’s a keyword in each
\nof those speeches? <\/p>\n
201
\n00:14:19,120 –> 00:14:21,200
\nIf you just.
\nGlance down verses 4 to 10 and <\/p>\n
202
\n00:14:21,200 –> 00:14:23,840
\nrun your eyes across it just
\nswiftly and see if a a word <\/p>\n
203
\n00:14:23,840 –> 00:14:25,800
\njumps off the page, because it
\nshould do. <\/p>\n
204
\n00:14:26,120 –> 00:14:32,560
\nThere’s a keyword, and that
\nkeyword is trust buttock. <\/p>\n
205
\n00:14:32,600 –> 00:14:37,400
\nTo flee for refuge or to trust.
\nIt’s found in in verse 4 twice, <\/p>\n
206
\n00:14:37,400 –> 00:14:40,720
\nverse 5, verse 6 twice, verse 7,
\nverse 9, I found seven times. <\/p>\n
207
\n00:14:40,720 –> 00:14:43,080
\nIt’s the keyword trust.
\nAnd that’s his speech to the <\/p>\n
208
\n00:14:43,080 –> 00:14:46,360
\nking.
\nDon’t don’t you continue to <\/p>\n
209
\n00:14:46,360 –> 00:14:49,440
\ntrust in your God.
\nThat’s what rap Shaker was going<\/p>\n
210
\n00:14:49,440 –> 00:14:51,320
\nto attack as far as the king is
\nconcerned. <\/p>\n
211
\n00:14:51,680 –> 00:14:54,440
\nBut in the second speech,
\nthere’s a different word. <\/p>\n
212
\n00:14:54,880 –> 00:14:57,600
\nNow can anyone spot that reading
\nfrom verses 13 to 20, just <\/p>\n
213
\n00:14:57,600 –> 00:15:01,560
\nscanning through, yes, you’re
\nabsolutely right. <\/p>\n
214
\n00:15:02,960 –> 00:15:07,400
\nIt’s the word deliver, not Sao
\nto snatch away or to rescue. <\/p>\n
215
\n00:15:07,400 –> 00:15:10,560
\nIt’s in verse 141518 twice, 1920
\ntwice. <\/p>\n
216
\n00:15:10,720 –> 00:15:14,680
\nWhy 7 times?
\nSo there’s a keyword in each of <\/p>\n
217
\n00:15:14,680 –> 00:15:18,840
\nthese speeches and it relates to
\nthe key of what Rap Shaker is <\/p>\n
218
\n00:15:18,920 –> 00:15:22,120
\ngoing to endeavour to deal with
\nin the context of that speech. <\/p>\n
219
\n00:15:22,280 –> 00:15:24,200
\nNow isn’t that interesting?
\nNow that as soon as we have a <\/p>\n
220
\n00:15:24,200 –> 00:15:27,560
\nbreak up to the speech, suddenly
\neyes are 36, becomes manageable,<\/p>\n
221
\n00:15:28,040 –> 00:15:31,120
\nbecomes intelligible.
\nNow we see the direction in <\/p>\n
222
\n00:15:31,120 –> 00:15:33,920
\nwhich this chapter is heading
\nand we can make sense of what <\/p>\n
223
\n00:15:34,040 –> 00:15:37,440
\nReb Shaker is now about to cover
\nin his discourses. <\/p>\n
224
\n00:15:39,280 –> 00:15:42,320
\nNow, for those that are
\ncontinuing to write, I extend my<\/p>\n
225
\n00:15:42,320 –> 00:15:47,160
\nheartfelt apologies because I’m
\ngoing to abruptly terminate that<\/p>\n
226
\n00:15:47,560 –> 00:15:51,160
\nthat opportunity because I’m
\ngoing to come back now because <\/p>\n
227
\n00:15:51,160 –> 00:15:54,680
\nof the compression of time to
\nthat first speech, because <\/p>\n
228
\n00:15:54,800 –> 00:15:58,280
\nwithin each of these speeches, I
\nthink there’s two sections as <\/p>\n
229
\n00:15:58,280 –> 00:16:01,080
\nwell.
\nSo if we come back now to this <\/p>\n
230
\n00:16:01,080 –> 00:16:04,600
\nfirst speech to the king, I
\nthink there are two parts to the<\/p>\n
231
\n00:16:04,600 –> 00:16:07,760
\nspeech, and the first part is
\nverses 4:00 to 7:00. <\/p>\n
232
\n00:16:08,400 –> 00:16:11,160
\nAnd what Red Shaker is
\nendeavoring to do here is to <\/p>\n
233
\n00:16:11,160 –> 00:16:16,840
\ncreate uncertainty through the
\nshock of insider intelligence. <\/p>\n
234
\n00:16:19,640 –> 00:16:24,480
\nHe’s going to actually really
\nshock the king that he knows so <\/p>\n
235
\n00:16:24,480 –> 00:16:26,320
\nmuch about the inner workings of
\nJudah. <\/p>\n
236
\n00:16:26,320 –> 00:16:30,360
\nIt was a classic technique to
\nbreak confidence. <\/p>\n
237
\n00:16:31,080 –> 00:16:34,000
\nAnd then from verses 8 to 10,
\nhe’s going to undermine <\/p>\n
238
\n00:16:34,000 –> 00:16:38,880
\nconfidence through the anxiety
\nof psychological warfare or he <\/p>\n
239
\n00:16:38,880 –> 00:16:41,760
\nwas a master, this man, and
\nwe’re going to see just how <\/p>\n
240
\n00:16:41,760 –> 00:16:44,840
\ncoming and how devious he was as
\nthe story unfolds. <\/p>\n
241
\n00:16:45,000 –> 00:16:46,480
\nSo let’s come to the speech,
\nshall we? <\/p>\n
242
\n00:16:46,480 –> 00:16:50,720
\nThen reading from Isaiah 36 and
\nverse 4, where the record says, <\/p>\n
243
\n00:16:51,000 –> 00:16:54,240
\nand Reb Shaker said unto them,
\nsay ye now to his a car. <\/p>\n
244
\n00:16:54,240 –> 00:16:57,680
\nThus saith the great king, the
\nking of Assyria, What confidence<\/p>\n
245
\n00:16:57,680 –> 00:16:59,840
\nis this?
\nWhere in thou trustest? <\/p>\n
246
\n00:17:00,080 –> 00:17:04,280
\nNow, in the Hebrew, that word
\nconfidence, bittacon, is a <\/p>\n
247
\n00:17:04,280 –> 00:17:09,200
\ncognate form of the word trust
\nbotach at the end of the verse. <\/p>\n
248
\n00:17:09,280 –> 00:17:11,920
\nSo it’s actually one of the
\nseven times that that word is <\/p>\n
249
\n00:17:11,920 –> 00:17:13,880
\nused.
\nSo in effect, what Reb Shaker <\/p>\n
250
\n00:17:13,880 –> 00:17:18,720
\nreally said was what trust is
\nthis wherein thou trustest? <\/p>\n
251
\n00:17:18,960 –> 00:17:21,760
\nNow that’s the keyword in Reb
\nShaker’s speech to the king. <\/p>\n
252
\n00:17:23,440 –> 00:17:28,079
\nBut you see, what that tells us
\nis that Reb Shaker obviously <\/p>\n
253
\n00:17:28,079 –> 00:17:30,840
\nknew.
\nAlready knew that the <\/p>\n
254
\n00:17:31,040 –> 00:17:35,720
\noutstanding characteristic of
\nhis Akar was his extraordinary <\/p>\n
255
\n00:17:35,720 –> 00:17:39,400
\ntrust in Yahweh, his God.
\nNow Judah knew the faithful <\/p>\n
256
\n00:17:39,400 –> 00:17:43,000
\nspirit of their king, but how
\ncould the spokesman from Assyria<\/p>\n
257
\n00:17:43,000 –> 00:17:46,920
\npossibly know that that was the
\nsituation as far as his Akar was<\/p>\n
258
\n00:17:46,920 –> 00:17:48,040
\nconcerned.
\nAnd yet he did. <\/p>\n
259
\n00:17:48,080 –> 00:17:49,840
\nSomehow Rab Shaker did.
\nHe knew that. <\/p>\n
260
\n00:17:49,840 –> 00:17:52,520
\nHe knew that trust was the vital
\nquality of the king and he was <\/p>\n
261
\n00:17:52,520 –> 00:17:55,040
\ngoing to seek to undermine that.
\nAnd he was going to focus on <\/p>\n
262
\n00:17:55,160 –> 00:17:58,480
\nattacking that trust in any way
\nhe could to sow doubt in <\/p>\n
263
\n00:17:58,480 –> 00:18:02,440
\nHezekiah’s mind.
\nSo this is what he says in verse<\/p>\n
264
\n00:18:02,440 –> 00:18:06,200
\nfive.
\nHe said, I say, say us they are,<\/p>\n
265
\n00:18:06,560 –> 00:18:11,240
\nbut they are but vain words.
\nI I Hezekiah, have counsel and <\/p>\n
266
\n00:18:11,240 –> 00:18:14,840
\nstrength for war.
\nAnd so Reb Shaker’s assessment <\/p>\n
267
\n00:18:14,840 –> 00:18:18,640
\nwas that Hezekiah’s claim of
\ncounsel to form plans and power <\/p>\n
268
\n00:18:18,640 –> 00:18:20,880
\nto execute them were just empty
\nwords. <\/p>\n
269
\n00:18:21,000 –> 00:18:23,000
\nThey’re just empty words, says
\nReb Shaker. <\/p>\n
270
\n00:18:23,000 –> 00:18:26,320
\nAh, but notice the very fact
\nthat Reb Shaker mentioned this, <\/p>\n
271
\n00:18:26,520 –> 00:18:31,040
\nI think was an indication that
\nhe was fully aware of Hezekiah’s<\/p>\n
272
\n00:18:31,040 –> 00:18:33,680
\nspeech to the people that we’ve
\njust come across in Chronicles. <\/p>\n
273
\n00:18:33,680 –> 00:18:35,560
\nBecause remember what it said,
\nDon’t turn it up. <\/p>\n
274
\n00:18:35,560 –> 00:18:38,960
\nBut they said this his a car
\nspoke to the people saying be <\/p>\n
275
\n00:18:38,960 –> 00:18:41,840
\nnot afraid nor dismayed.
\nThere be more with us than with.<\/p>\n
276
\n00:18:41,840 –> 00:18:49,000
\nHim and the people rested
\nthemselves upon the words of his<\/p>\n
277
\n00:18:49,000 –> 00:18:55,680
\na car and Rab Shaker says you
\nhave vain words. <\/p>\n
278
\n00:18:56,400 –> 00:19:00,560
\nHe knew all about what was
\nhappening inside Jerusalem, did <\/p>\n
279
\n00:19:00,560 –> 00:19:03,200
\nthis man.
\nIncluding the King’s inspiring <\/p>\n
280
\n00:19:03,200 –> 00:19:05,480
\nspeech to his people.
\nOnly the inhabitants of the city<\/p>\n
281
\n00:19:05,480 –> 00:19:07,760
\nhad heard that speech and Reb
\nshaken you all about it. <\/p>\n
282
\n00:19:08,840 –> 00:19:12,440
\nCan you imagine how that must
\nhave shot the deputies as Reb <\/p>\n
283
\n00:19:12,440 –> 00:19:16,040
\nShaker made these comments and
\ndisplayed that inside knowledge <\/p>\n
284
\n00:19:16,040 –> 00:19:18,560
\nand awareness of what was
\nhappening in the little Kingdom <\/p>\n
285
\n00:19:18,560 –> 00:19:21,320
\nof Judah.
\nAnd so he says verse 5, on whom <\/p>\n
286
\n00:19:21,320 –> 00:19:24,120
\ndost thou trust that they are
\nrebellious against me? <\/p>\n
287
\n00:19:24,440 –> 00:19:26,000
\nAnd I think that Reb Shaker was
\nsaying. <\/p>\n
288
\n00:19:27,040 –> 00:19:29,440
\nYour words have nothing to
\nsubstantiate them. <\/p>\n
289
\n00:19:29,560 –> 00:19:32,480
\nOh, here’s a car, unless there’s
\nsomething secret going on in the<\/p>\n
290
\n00:19:32,480 –> 00:19:35,400
\nbackground and I think I know
\nwhat you’re up to. <\/p>\n
291
\n00:19:35,600 –> 00:19:38,200
\nHe says, I’m on to you.
\nHe says, says Rab Shaker, I know<\/p>\n
292
\n00:19:38,200 –> 00:19:40,440
\nexactly what you’re up to.
\nAnd this is what he says in the <\/p>\n
293
\n00:19:40,440 –> 00:19:44,120
\nnext verse, verse 6 low.
\nHe says, I know thou trustest in<\/p>\n
294
\n00:19:44,120 –> 00:19:47,880
\nthe staff of this broken Reed on
\nEgypt, where on if a man lean, <\/p>\n
295
\n00:19:47,880 –> 00:19:49,560
\nit will go into his hand and
\nPierce it. <\/p>\n
296
\n00:19:49,680 –> 00:19:52,400
\nSo is Pharaoh king of Egypt to
\nall that trust in him? <\/p>\n
297
\n00:19:52,800 –> 00:19:56,920
\nNow, that was a really telling
\nblow, that comment from Reb <\/p>\n
298
\n00:19:56,920 –> 00:20:02,160
\nShaker, because you see, there
\nhad been a delegation to Egypt, <\/p>\n
299
\n00:20:03,160 –> 00:20:06,480
\nbut we don’t believe that it was
\nat the instigation of King <\/p>\n
300
\n00:20:06,480 –> 00:20:09,840
\nHezekiah that if you just come
\nback to Isaiah 30. <\/p>\n
301
\n00:20:10,480 –> 00:20:13,920
\nThe prophet had already warned
\nthe nation against going to <\/p>\n
302
\n00:20:13,920 –> 00:20:17,320
\nEgypt, and I believe that
\nHezekiah absolutely believed in <\/p>\n
303
\n00:20:17,320 –> 00:20:19,440
\nIsaiah’s advice.
\nI don’t think this was <\/p>\n
304
\n00:20:19,520 –> 00:20:23,320
\nHezekiah’s initiation, this
\ndelegation that went to Egypt. <\/p>\n
305
\n00:20:23,840 –> 00:20:29,000
\nIsaiah 30 says verse one.
\nWoe to the rebellious children, <\/p>\n
306
\n00:20:29,000 –> 00:20:32,680
\nsaith Yahweh, that take counsel
\nbut not of me and that cover <\/p>\n
307
\n00:20:32,680 –> 00:20:36,120
\nwith a covering but not of my
\nspirit, that they may add sin to<\/p>\n
308
\n00:20:36,120 –> 00:20:39,120
\nsin that walk to go down into
\nEgypt and have not asked at my <\/p>\n
309
\n00:20:39,120 –> 00:20:41,800
\nmouth to strengthen themselves
\nin the strength of Pharaoh and <\/p>\n
310
\n00:20:41,800 –> 00:20:44,040
\nto trust in the shadow of Egypt.
\nYou shouldn’t do that. <\/p>\n
311
\n00:20:44,040 –> 00:20:46,120
\nHe says there’s no help from
\nthat quarter. <\/p>\n
312
\n00:20:46,120 –> 00:20:50,000
\nAnd again, chapter 31, verse
\none, woe to them that go down to<\/p>\n
313
\n00:20:50,000 –> 00:20:53,320
\nEgypt for help and stay on
\nhorses and trust in Chariots <\/p>\n
314
\n00:20:53,320 –> 00:20:55,760
\nbecause they’re many and then
\nhorsemen because they’re very <\/p>\n
315
\n00:20:55,760 –> 00:20:59,880
\nstrong, but they look not unto
\nthe holy one of Israel, neither <\/p>\n
316
\n00:20:59,880 –> 00:21:03,280
\nseek Yahweh.
\nThat was Isaiah’s counsel, and I<\/p>\n
317
\n00:21:03,280 –> 00:21:04,920
\nbelieve that Hezekiah supported
\nit. <\/p>\n
318
\n00:21:06,000 –> 00:21:10,440
\nHe knew that Isaiah was
\nabsolutely giving the advice of <\/p>\n
319
\n00:21:10,440 –> 00:21:14,640
\nGod himself, but against that
\nadvice a delegation had gone <\/p>\n
320
\n00:21:14,640 –> 00:21:18,280
\ndown bearing gifts and seeking
\nhelp of the Egyptians. <\/p>\n
321
\n00:21:18,400 –> 00:21:22,200
\nSo says Isaiah 30 verses 4:00 to
\n7:00, but I do not believe it <\/p>\n
322
\n00:21:22,200 –> 00:21:25,640
\nwas led by his Akai.
\nI believe it was led by other <\/p>\n
323
\n00:21:25,640 –> 00:21:28,560
\nmembers of his cabinet who took
\nadvantage of the moment when the<\/p>\n
324
\n00:21:28,560 –> 00:21:32,400
\nking could not prevent them, as
\na later study will show. <\/p>\n
325
\n00:21:32,640 –> 00:21:36,560
\nBut the real issue of Isaiah 36
\nand verse six, brothers and <\/p>\n
326
\n00:21:36,560 –> 00:21:39,560
\nsisters, is this, that that trip
\nto Egypt was supposed to be top <\/p>\n
327
\n00:21:39,560 –> 00:21:43,840
\nsecret, but Rap shaken you all
\nabout it. <\/p>\n
328
\n00:21:45,320 –> 00:21:48,280
\nYou see, it was obvious that he
\nhad inside sources of <\/p>\n
329
\n00:21:48,280 –> 00:21:52,160
\ninformation which must have been
\ndeeply unsettling to the king <\/p>\n
330
\n00:21:52,280 –> 00:21:55,000
\nand to his deputies.
\nWhat more do the Assyrians know?<\/p>\n
331
\n00:21:55,600 –> 00:21:58,280
\nWell, as it turned out, quite a
\nbit, because in verse seven he <\/p>\n
332
\n00:21:58,280 –> 00:22:02,400
\nsays, if they all say to me, we
\ntrust in Yahweh, our God, is it <\/p>\n
333
\n00:22:02,400 –> 00:22:06,120
\nnot he whose high places and
\nwhose altars Hezekiah has taken <\/p>\n
334
\n00:22:06,120 –> 00:22:09,040
\naway and said to Judah and to
\nJerusalem, ye shall worship <\/p>\n
335
\n00:22:09,040 –> 00:22:12,080
\nbefore this altar.
\nNow that’s interesting, because <\/p>\n
336
\n00:22:12,160 –> 00:22:14,680
\nReb Sheikhar’s information was
\ncorrect. <\/p>\n
337
\n00:22:15,840 –> 00:22:20,760
\nBut his conclusions were wrong,
\nbecause we were told in <\/p>\n
338
\n00:22:20,760 –> 00:22:24,280
\nHezekiah’s reformation in a
\npassage earlier in Chronicles. <\/p>\n
339
\n00:22:24,280 –> 00:22:27,840
\nThese words says in Second
\nChronicles 31, verse one. <\/p>\n
340
\n00:22:27,840 –> 00:22:32,040
\nNow when all this was finished,
\nall Israel went out to the <\/p>\n
341
\n00:22:32,040 –> 00:22:35,440
\ncities of Judah and break the
\nimages and pieces and cut down <\/p>\n
342
\n00:22:35,440 –> 00:22:40,160
\nthe Groves and threw down the
\nhigh places and the altars. <\/p>\n
343
\n00:22:40,400 –> 00:22:44,320
\nNotice those expressions here in
\nin Isa threw down the high <\/p>\n
344
\n00:22:44,320 –> 00:22:47,920
\nplaces and altars out of Judah
\nuntil they had utterly destroyed<\/p>\n
345
\n00:22:47,920 –> 00:22:50,720
\nthem all.
\nSo the whole nation had <\/p>\n
346
\n00:22:50,720 –> 00:22:54,440
\nparticipated in their debt that
\nthe high places and the altars <\/p>\n
347
\n00:22:54,440 –> 00:22:57,280
\nthat they destroyed, verse
\nseven, were not the high places <\/p>\n
348
\n00:22:57,280 –> 00:23:00,280
\nto Yahweh.
\nThey were high places to Pagan <\/p>\n
349
\n00:23:00,280 –> 00:23:04,040
\ngods, and the nation had
\nsupported their king in that <\/p>\n
350
\n00:23:04,040 –> 00:23:07,360
\nwork of destruction.
\nAnd all the all Israel, all <\/p>\n
351
\n00:23:07,360 –> 00:23:10,880
\nJudah knew that the one altar
\nwhere they should be offering <\/p>\n
352
\n00:23:10,880 –> 00:23:13,360
\ntheir offerings to God was at
\nthe temple in Jerusalem, the <\/p>\n
353
\n00:23:13,360 –> 00:23:16,120
\nonly place where God commanded
\nthem to bring their offerings. <\/p>\n
354
\n00:23:16,440 –> 00:23:19,760
\nSo Hezekiah’s thought, verse 7
\nhere, that Yahweh had been <\/p>\n
355
\n00:23:19,760 –> 00:23:23,400
\nangered by a king who’d taken
\naway his own altars was false. <\/p>\n
356
\n00:23:24,360 –> 00:23:28,160
\nBut again, the fact remained
\nthat reb shaken you all about <\/p>\n
357
\n00:23:28,160 –> 00:23:31,520
\nHezekiah’s reformation and what
\nhe’d done in the Kingdom of <\/p>\n
358
\n00:23:31,520 –> 00:23:34,440
\nJudah.
\nIt must have been very <\/p>\n
359
\n00:23:34,440 –> 00:23:38,120
\ndisturbing.
\nThat a man from foreign lands <\/p>\n
360
\n00:23:38,840 –> 00:23:45,960
\nknew so much about the inner
\nworkings of Judah’s Kingdom, and<\/p>\n
361
\n00:23:45,960 –> 00:23:49,760
\nnow having unsettled them in
\nsuch a way, he moved to the next<\/p>\n
362
\n00:23:49,760 –> 00:23:56,840
\nstage of his work of coercion by
\nmeans of seeking to increase <\/p>\n
363
\n00:23:56,840 –> 00:24:00,000
\ntheir anxiety through
\npsychological warfare. <\/p>\n
364
\n00:24:00,200 –> 00:24:02,480
\nSo he says, verse 8.
\nNow, therefore he says, give <\/p>\n
365
\n00:24:02,480 –> 00:24:05,400
\npledges, I pray thee, to my
\nmaster the king of Assyria, and <\/p>\n
366
\n00:24:05,400 –> 00:24:08,360
\nI will give thee 2000 horses if
\nthey’ll be able on my part to <\/p>\n
367
\n00:24:08,360 –> 00:24:12,680
\nsee it, riders upon them.
\nThe revised margin says, now <\/p>\n
368
\n00:24:12,680 –> 00:24:15,480
\ntherefore make a wager with my
\nmaster. <\/p>\n
369
\n00:24:15,640 –> 00:24:18,440
\nAnd so the boast of the verse
\nwas, he said, look, he said, <\/p>\n
370
\n00:24:18,440 –> 00:24:21,680
\nI’ll provide 2000 horses.
\nDo you really think that you can<\/p>\n
371
\n00:24:21,680 –> 00:24:24,320
\nfind 2000 riders?
\nHe would even know how to ride. <\/p>\n
372
\n00:24:24,320 –> 00:24:26,680
\nThem.
\nAnd of course, the fact was his <\/p>\n
373
\n00:24:26,680 –> 00:24:32,280
\nAkai probably couldn’t, and Rap
\nShaker knew it, so his wager was<\/p>\n
374
\n00:24:32,280 –> 00:24:37,960
\nreally a sarcastic comment on
\njust how pitifully small Judah’s<\/p>\n
375
\n00:24:37,960 –> 00:24:42,680
\nfighting resources were compared
\nto the immensity of the Assyrian<\/p>\n
376
\n00:24:42,680 –> 00:24:44,200
\nhost.
\nWhich you might remember in <\/p>\n
377
\n00:24:44,200 –> 00:24:47,400
\nverse 2 has been described
\nalready as a great army. <\/p>\n
378
\n00:24:48,200 –> 00:24:51,960
\nSo how damaging this must have
\nbeen to the morale of his Akar <\/p>\n
379
\n00:24:52,120 –> 00:24:55,000
\nand his men.
\nHow disheartening to be reminded<\/p>\n
380
\n00:24:55,240 –> 00:24:58,840
\nthat the odds against them in
\nthis battle were absolutely <\/p>\n
381
\n00:24:59,040 –> 00:25:03,040
\noverwhelming.
\nYou see, Reb Shaker was a master<\/p>\n
382
\n00:25:03,280 –> 00:25:07,200
\nat undermining confidence by
\nsowing seeds of doubt. <\/p>\n
383
\n00:25:08,280 –> 00:25:11,840
\nAnd so he says, verse 9.
\nHow then wilt thou turn away the<\/p>\n
384
\n00:25:11,840 –> 00:25:15,680
\nface of 1 captain of the least
\nof my master’s servants, and put<\/p>\n
385
\n00:25:15,680 –> 00:25:19,400
\nthy trust in Egypt?
\nThe new King James Version says <\/p>\n
386
\n00:25:19,680 –> 00:25:22,240
\nhow then will you repel 1
\ncaptain of the least? <\/p>\n
387
\n00:25:22,440 –> 00:25:26,520
\nOr another translation?
\nSlightly more, slightly more, <\/p>\n
388
\n00:25:26,640 –> 00:25:30,440
\nwhat’s the word dynamic?
\nEquivalent says how could you <\/p>\n
389
\n00:25:30,440 –> 00:25:32,960
\ndefeat even our lowest ranking
\nofficer? <\/p>\n
390
\n00:25:33,160 –> 00:25:36,840
\nSo Reb Shaker was highly
\ndisparaging of their complete <\/p>\n
391
\n00:25:36,840 –> 00:25:40,120
\ninability to seriously stand
\nagainst the might of Assyria. <\/p>\n
392
\n00:25:41,560 –> 00:25:45,800
\nBut there was one more thing he
\nhad to say, and perhaps the most<\/p>\n
393
\n00:25:45,800 –> 00:25:49,600
\ntelling blow of all, because he
\nsays this in verse 10. <\/p>\n
394
\n00:25:50,320 –> 00:25:55,440
\nAnd am I now come up without
\nYahweh against this land to <\/p>\n
395
\n00:25:55,440 –> 00:26:01,240
\ndestroy it?
\nYahweh said unto me, Go up <\/p>\n
396
\n00:26:01,240 –> 00:26:04,200
\nagainst this land and destroy
\nit. <\/p>\n
397
\n00:26:04,880 –> 00:26:07,080
\nNow it was an unbelievable
\nclaim, when you think about it, <\/p>\n
398
\n00:26:07,080 –> 00:26:10,120
\nto suggest that Sennacherib had
\ncome against Judah at the <\/p>\n
399
\n00:26:10,120 –> 00:26:12,520
\nexpress instruction of Yahweh
\nhimself. <\/p>\n
400
\n00:26:14,880 –> 00:26:18,680
\nExcept it was true.
\nBecause Isaiah the prophet had <\/p>\n
401
\n00:26:18,680 –> 00:26:24,960
\nalready said these words, Oh
\nAssyrian, the rod of mine anger,<\/p>\n
402
\n00:26:25,680 –> 00:26:29,160
\nand the staff in their hand is
\nmine indignation. <\/p>\n
403
\n00:26:29,320 –> 00:26:32,760
\nI will send him against an
\nhypocritical nation, and against<\/p>\n
404
\n00:26:32,760 –> 00:26:36,240
\nthe people of my wrath.
\nWill I give him a charge to take<\/p>\n
405
\n00:26:36,240 –> 00:26:38,760
\nthe spoil, and to take the prey,
\nand to tread them down like the <\/p>\n
406
\n00:26:38,760 –> 00:26:42,000
\nmire of the streets?
\nIsaiah chapter 10, verses 5 and <\/p>\n
407
\n00:26:42,000 –> 00:26:42,720
\n6.
\nSo. <\/p>\n
408
\n00:26:42,720 –> 00:26:45,560
\nSo Nekrab was coming to execute
\nGod’s judgments. <\/p>\n
409
\n00:26:45,720 –> 00:26:47,480
\nHow could Hezekiah argue about
\nthat? <\/p>\n
410
\n00:26:47,960 –> 00:26:51,520
\nHow could he respond?
\nAnd how did Reb Shaken know <\/p>\n
411
\n00:26:51,520 –> 00:26:56,520
\nabout Isaiah’s prophecy?
\nBy the time his speech to the <\/p>\n
412
\n00:26:56,520 –> 00:27:02,560
\nking was ended, it was very
\nclear that the enemy without was<\/p>\n
413
\n00:27:02,560 –> 00:27:06,960
\nbeing aided and abetted by the
\nenemy within. <\/p>\n
414
\n00:27:09,200 –> 00:27:12,960
\nThere were spies in the camp of
\nJudah, and the threat of that <\/p>\n
415
\n00:27:12,960 –> 00:27:15,120
\nmust have been very disturbing
\nindeed. <\/p>\n
416
\n00:27:15,120 –> 00:27:18,720
\nReb Shaker’s disclosure and his
\ndialogue were absolutely <\/p>\n
417
\n00:27:18,800 –> 00:27:22,320
\nshattering in their effect.
\nWell, that leads to the <\/p>\n
418
\n00:27:22,320 –> 00:27:25,720
\ninterchange which now occurred
\nbetween Reb Shaker and the three<\/p>\n
419
\n00:27:25,720 –> 00:27:30,040
\ndeputies of his a car.
\nSo it’s this middle section here<\/p>\n
420
\n00:27:30,040 –> 00:27:32,760
\nif we just come back.
\nSo now we’ve got the exchange <\/p>\n
421
\n00:27:32,920 –> 00:27:35,800
\nverses 11 and 12 and and what
\nRev Shaker was going to <\/p>\n
422
\n00:27:35,800 –> 00:27:40,200
\nendeavour to do in this exchange
\nwas to instigate fear through <\/p>\n
423
\n00:27:40,200 –> 00:27:46,600
\nthe terror of coarse reality.
\nSo what happens is that Alaikum <\/p>\n
424
\n00:27:46,600 –> 00:27:50,360
\nand Shevner and Java verse 11
\nsaid unto him, Speak, I pray <\/p>\n
425
\n00:27:50,360 –> 00:27:52,440
\nthee unto thy servants in the
\nSyrian language. <\/p>\n
426
\n00:27:52,720 –> 00:27:53,920
\nBut we understand.
\nIt. <\/p>\n
427
\n00:27:54,320 –> 00:27:57,680
\nAnd speak not to us in the Jews
\nlanguage that are in the ears in<\/p>\n
428
\n00:27:57,680 –> 00:27:59,160
\nof the people that are on the
\nwall. <\/p>\n
429
\n00:27:59,640 –> 00:28:02,040
\nNow you might remember later on
\nin this chapter, although we <\/p>\n
430
\n00:28:02,040 –> 00:28:04,960
\ndidn’t read it, but verse 21,
\nthe King’s instruction was don’t<\/p>\n
431
\n00:28:04,960 –> 00:28:07,280
\nsay a word.
\nDon’t you say a word to Rab <\/p>\n
432
\n00:28:07,280 –> 00:28:09,960
\nShaker.
\nWell, the three deputies made <\/p>\n
433
\n00:28:09,960 –> 00:28:15,120
\nthe mistake of doing so because
\nthat was so they recognized that<\/p>\n
434
\n00:28:15,120 –> 00:28:16,640
\nthis man was undermining the
\nnation. <\/p>\n
435
\n00:28:16,640 –> 00:28:18,960
\nIt was absolutely damaging their
\nface. <\/p>\n
436
\n00:28:19,440 –> 00:28:21,840
\nAnd so they said they were so
\nconcerned about the negative <\/p>\n
437
\n00:28:21,840 –> 00:28:24,000
\nimpact of his speech that they
\ndid the thing the king said not <\/p>\n
438
\n00:28:24,000 –> 00:28:25,280
\nto.
\nThey spoke a word. <\/p>\n
439
\n00:28:25,640 –> 00:28:27,680
\nAnd they pleaded.
\nWith him to speak in a different<\/p>\n
440
\n00:28:27,680 –> 00:28:30,200
\ntongue and it was the worst
\nthing they could have done <\/p>\n
441
\n00:28:30,200 –> 00:28:33,520
\nbecause Reb Shaker spotted
\nskilled at showing it’s it’s <\/p>\n
442
\n00:28:33,520 –> 00:28:37,280
\nspot at seeing signs of anxiety
\nand fear immediately swung <\/p>\n
443
\n00:28:37,280 –> 00:28:39,280
\nround.
\nSo it took so he could make sure<\/p>\n
444
\n00:28:39,280 –> 00:28:42,320
\nthat all the onlookers on the
\nwall could hear every word which<\/p>\n
445
\n00:28:42,320 –> 00:28:48,000
\nfollowed bad mistake.
\nAnd these were the words that he<\/p>\n
446
\n00:28:48,040 –> 00:28:52,560
\nthen addressed, verse 12, in
\nresponse to the request of the <\/p>\n
447
\n00:28:52,560 –> 00:28:54,760
\ndeputies.
\nNow this is one of these verses,<\/p>\n
448
\n00:28:54,760 –> 00:28:58,040
\nbrothers and sisters, we need to
\nread with care, because we need <\/p>\n
449
\n00:28:58,040 –> 00:29:02,400
\nto understand through the
\nvulgarity of the language what <\/p>\n
450
\n00:29:02,400 –> 00:29:06,960
\nthe meaning really was.
\nAnd so he said, verse 12 Rab <\/p>\n
451
\n00:29:06,960 –> 00:29:12,080
\nShaker said, Hath my Master sent
\nme to thy master, and to thee to<\/p>\n
452
\n00:29:12,080 –> 00:29:15,120
\nspeak these words?
\nNo, no, he says, Hath he not <\/p>\n
453
\n00:29:15,120 –> 00:29:17,640
\nsent me to the men that sit on
\nthe wall, that they may eat <\/p>\n
454
\n00:29:17,640 –> 00:29:20,440
\ntheir own dung and drink their
\nown urine with you? <\/p>\n
455
\n00:29:20,440 –> 00:29:23,440
\nAnd in effect, what he was
\nreally saying was, don’t worry <\/p>\n
456
\n00:29:23,440 –> 00:29:26,120
\nabout not wanting to share the
\nnews with these other people on <\/p>\n
457
\n00:29:26,120 –> 00:29:29,240
\nthe wall.
\nWhen the siege comes and we’ve <\/p>\n
458
\n00:29:29,240 –> 00:29:31,840
\ngot you all trapped inside,
\nyou’ll all share together. <\/p>\n
459
\n00:29:32,120 –> 00:29:34,680
\nAnd they might as well know now
\nwhat they’re going to be sharing<\/p>\n
460
\n00:29:34,680 –> 00:29:37,200
\nwith you, because it won’t
\nmatter what language I say it <\/p>\n
461
\n00:29:37,200 –> 00:29:40,200
\nin.
\nYou’ll share in the horror of <\/p>\n
462
\n00:29:40,200 –> 00:29:43,600
\nbeing so desperate for
\nnourishment in the siege that <\/p>\n
463
\n00:29:43,600 –> 00:29:46,320
\nyou’ll eat and drink that which
\ncomes of yourself in order to <\/p>\n
464
\n00:29:46,320 –> 00:29:49,600
\ntry and survive.
\nSo you might as well know now <\/p>\n
465
\n00:29:49,600 –> 00:29:51,000
\nwhat you’re all going to.
\nShare, he says. <\/p>\n
466
\n00:29:52,920 –> 00:29:58,960
\nHis words were brutal and
\nvulgar, but perfectly designed <\/p>\n
467
\n00:29:58,960 –> 00:30:01,880
\nto terrify people into
\nsubmission, don’t you think? <\/p>\n
468
\n00:30:03,640 –> 00:30:08,160
\nThe horrors of a siege to come.
\nAnd then came the speech to the <\/p>\n
469
\n00:30:08,160 –> 00:30:13,120
\npeople, and that’s from verses
\n13 to 20. <\/p>\n
470
\n00:30:14,000 –> 00:30:16,720
\nAnd just as there were two
\nsections in the speech to the <\/p>\n
471
\n00:30:16,720 –> 00:30:20,520
\nking, I think there are two
\nparts of Reb Shaker’s speech to <\/p>\n
472
\n00:30:20,520 –> 00:30:24,400
\nthe people.
\nSo this is how it looks from <\/p>\n
473
\n00:30:24,400 –> 00:30:28,960
\nverses 13 to 17.
\nHe sought to induce surrender <\/p>\n
474
\n00:30:29,320 –> 00:30:31,600
\nthrough the cunning of
\nbenevolent blandishment. <\/p>\n
475
\n00:30:31,600 –> 00:30:34,880
\nSo it’ll all be right, he says.
\nI can offer you good things, <\/p>\n
476
\n00:30:35,200 –> 00:30:37,680
\njust.
\nCome along with me, Cooperate. <\/p>\n
477
\n00:30:37,960 –> 00:30:42,280
\nAll you need to do is cooperate.
\nAnd then finally, from verses 18<\/p>\n
478
\n00:30:42,280 –> 00:30:45,720
\nto 20, he sought to destroy
\ntrust through the power of <\/p>\n
479
\n00:30:45,720 –> 00:30:47,920
\nirrefutable evidence.
\nYou really think that your God <\/p>\n
480
\n00:30:47,920 –> 00:30:50,080
\ncan deliver you?
\nI’ll give you the utter proof <\/p>\n
481
\n00:30:50,080 –> 00:30:54,120
\nthat it’s completely impossible
\nfor him to do so. <\/p>\n
482
\n00:30:55,880 –> 00:30:59,800
\nSo here it is, the speech.
\nNow to the people themselves, <\/p>\n
483
\n00:31:00,640 –> 00:31:04,920
\nverse 13.
\nHe he cried with a loud voice in<\/p>\n
484
\n00:31:04,920 –> 00:31:09,160
\nthe Jews language so he could
\nspeak fluent Hebrew, you see. <\/p>\n
485
\n00:31:09,360 –> 00:31:12,280
\nAnd so he did, straight back to
\nthe men on the wall, and he was <\/p>\n
486
\n00:31:12,280 –> 00:31:17,600
\nat pains to convince them to
\nabandon their loyalty to his a <\/p>\n
487
\n00:31:17,600 –> 00:31:21,440
\ncar to break the moral hold that
\ntheir king had upon them for <\/p>\n
488
\n00:31:21,440 –> 00:31:25,200
\ngood in trusting in Yahweh.
\nIt was a deliberate attempt to <\/p>\n
489
\n00:31:25,200 –> 00:31:28,800
\ndivide them from their king, and
\nto undermine their confidence in<\/p>\n
490
\n00:31:28,800 –> 00:31:30,480
\nhim.
\nSee this verse 14. <\/p>\n
491
\n00:31:30,760 –> 00:31:35,320
\nLet not Hezekiah deceive you,
\nverse 15. <\/p>\n
492
\n00:31:35,680 –> 00:31:39,040
\nNeither let Hezekiah make you
\ntrust in Yahweh. <\/p>\n
493
\n00:31:39,200 –> 00:31:42,520
\nVerse 16.
\nHearken not to Hezekiah, verse <\/p>\n
494
\n00:31:42,520 –> 00:31:43,600
\n18.
\nBut where? <\/p>\n
495
\n00:31:43,600 –> 00:31:47,400
\nLest Hezekiah entice you.
\nSee, Reb Shaker was endeavoring <\/p>\n
496
\n00:31:47,400 –> 00:31:49,560
\nto divide the people from their
\nking. <\/p>\n
497
\n00:31:50,040 –> 00:31:53,040
\nAnd just as there was a keyword
\nin his early address to the to <\/p>\n
498
\n00:31:53,040 –> 00:31:55,920
\nthe to, to the king himself
\nabout the matter of trust, so <\/p>\n
499
\n00:31:55,920 –> 00:31:58,680
\nnow the keyword, as we’ve
\nnoticed in the second speech, is<\/p>\n
500
\n00:31:58,680 –> 00:32:00,960
\nthe question of deliverance.
\nBecause that was the issue at <\/p>\n
501
\n00:32:00,960 –> 00:32:02,200
\nstake.
\nYou see, now that he’s talking <\/p>\n
502
\n00:32:02,200 –> 00:32:06,000
\nto the people, was Yahweh their
\nGod powerful enough to deliver <\/p>\n
503
\n00:32:06,000 –> 00:32:09,320
\nthem from this crisis?
\nAnd was Hezekiah their king, <\/p>\n
504
\n00:32:09,480 –> 00:32:11,320
\nright.
\nAnd asking them to commit to <\/p>\n
505
\n00:32:11,320 –> 00:32:13,920
\nsuch implicit trust in their
\nGod. <\/p>\n
506
\n00:32:15,240 –> 00:32:16,680
\nWell, Reb Shaker would come to
\nthat. <\/p>\n
507
\n00:32:16,680 –> 00:32:19,720
\nBut before he did, he tried an
\nalternative approach which was <\/p>\n
508
\n00:32:19,720 –> 00:32:23,120
\ndesigned to induce their
\nsurrender by the promise of <\/p>\n
509
\n00:32:23,280 –> 00:32:26,840
\nwell, peace and plenty, if they
\nwere just prepared to cooperate.<\/p>\n
510
\n00:32:28,040 –> 00:32:32,040
\nSo he says verse 16, he said,
\nhow can not to Hezekiah? <\/p>\n
511
\n00:32:32,040 –> 00:32:33,600
\nHe said thus saith the king of
\nAssyria. <\/p>\n
512
\n00:32:33,680 –> 00:32:38,640
\nMake an agreement with me, He.
\nSays by a present and come out <\/p>\n
513
\n00:32:38,640 –> 00:32:40,520
\nto me.
\nNow that word agreement, you <\/p>\n
514
\n00:32:40,520 –> 00:32:42,280
\nmight notice, is not in the
\noriginal. <\/p>\n
515
\n00:32:42,560 –> 00:32:44,800
\nAnd the word.
\nPresent usually means a <\/p>\n
516
\n00:32:44,800 –> 00:32:47,480
\nblessing.
\nSo the Septuagint says, if you <\/p>\n
517
\n00:32:47,480 –> 00:32:50,040
\nwould be blessed, come forth
\nunto me. <\/p>\n
518
\n00:32:50,240 –> 00:32:53,520
\nThe revised version says, make
\nyour peace with me and come out <\/p>\n
519
\n00:32:53,520 –> 00:32:55,480
\nto me.
\nAnd it’s that second phrase that<\/p>\n
520
\n00:32:55,480 –> 00:32:58,240
\nI think tells us the story of
\nwhat Rap Shaker was really <\/p>\n
521
\n00:32:58,240 –> 00:33:00,440
\nasking.
\nCome. <\/p>\n
522
\n00:33:00,560 –> 00:33:02,200
\nOut.
\nTo me, he says. <\/p>\n
523
\n00:33:02,200 –> 00:33:03,720
\nBut what does that really mean?
\nCome out? <\/p>\n
524
\n00:33:03,720 –> 00:33:07,320
\nTo me it means to go out and
\nsurrender. <\/p>\n
525
\n00:33:08,600 –> 00:33:11,960
\nIt means to walk outside, to
\ngive themselves up and to <\/p>\n
526
\n00:33:11,960 –> 00:33:14,200
\nconcede defeat.
\nAnd that little phrase come out <\/p>\n
527
\n00:33:14,200 –> 00:33:16,840
\nas used that way in other Bible
\npassages. <\/p>\n
528
\n00:33:16,960 –> 00:33:21,360
\nFirst of Samuel 11 verse 3
\nSecond of Kings 24 verse 12 <\/p>\n
529
\n00:33:21,520 –> 00:33:24,400
\nJeremiah 21 verse 9 come out
\nmeant. <\/p>\n
530
\n00:33:24,760 –> 00:33:26,920
\nTo give up.
\nTo surrender? <\/p>\n
531
\n00:33:26,920 –> 00:33:28,440
\nAbsolutely.
\nSo what? <\/p>\n
532
\n00:33:28,480 –> 00:33:32,800
\nWhat Reb Shaker was asking for
\nwas their total capitulation to <\/p>\n
533
\n00:33:32,800 –> 00:33:37,000
\nSennacherib in exchange for the
\nguarantee that their lives would<\/p>\n
534
\n00:33:37,000 –> 00:33:39,680
\nbe safe.
\nWith the promise of some return <\/p>\n
535
\n00:33:39,680 –> 00:33:42,200
\nto normality and he made it
\nsound so good. <\/p>\n
536
\n00:33:42,360 –> 00:33:46,360
\nVerse 16 he says, look, he says
\nEE every one of his vine, and <\/p>\n
537
\n00:33:46,360 –> 00:33:48,840
\nevery one of his fig tree, and
\ndrink every one of the waters of<\/p>\n
538
\n00:33:48,840 –> 00:33:50,000
\nhis own system.
\nBut. <\/p>\n
539
\n00:33:51,480 –> 00:33:53,120
\nWhere do those words?
\nCome from. <\/p>\n
540
\n00:33:53,360 –> 00:33:56,760
\nDid you catch the echo?
\nThat’s Micah chapter 4, verse 4,<\/p>\n
541
\n00:33:56,760 –> 00:33:58,240
\nisn’t it?
\nThey shall sit every man under <\/p>\n
542
\n00:33:58,240 –> 00:34:00,800
\nhis thine and under his fig
\ntree, and none shall make them <\/p>\n
543
\n00:34:00,800 –> 00:34:01,480
\nafraid.
\nWhy? <\/p>\n
544
\n00:34:01,560 –> 00:34:04,160
\nPerhaps Shaker made it sound
\nalmost biblical, what he was <\/p>\n
545
\n00:34:04,160 –> 00:34:06,960
\noffering, but not only could he
\nquote the prophecy of Isaiah <\/p>\n
546
\n00:34:07,080 –> 00:34:09,320
\nchapter 10, but he knew about
\nMicah chapter 4. <\/p>\n
547
\n00:34:09,400 –> 00:34:12,080
\nHe could quote Hebrew prophets
\nback to Hebrew people. <\/p>\n
548
\n00:34:12,159 –> 00:34:17,480
\nDid this man?
\nSo verse 17 says, Until I come <\/p>\n
549
\n00:34:17,480 –> 00:34:21,000
\nand take you away to a land like
\nyour own, a land of corn and <\/p>\n
550
\n00:34:21,000 –> 00:34:22,679
\nwine, a land of bread and
\nvineyards. <\/p>\n
551
\n00:34:22,679 –> 00:34:26,040
\nIt all was presented as a
\nwonderful alternative, the <\/p>\n
552
\n00:34:26,040 –> 00:34:30,320
\nalluring prospect of peaceful
\nresettlement in another land <\/p>\n
553
\n00:34:30,440 –> 00:34:34,040
\nthat was rich and fertile, no
\nthreat to war, no constraint to <\/p>\n
554
\n00:34:34,040 –> 00:34:37,760
\nfreedom.
\nBut behind his promises. <\/p>\n
555
\n00:34:38,880 –> 00:34:42,719
\nThey alert a much more sinister
\nobjective because the reality <\/p>\n
556
\n00:34:42,719 –> 00:34:45,800
\nwas that Reb Shaker was only
\npromising really a temporary <\/p>\n
557
\n00:34:45,800 –> 00:34:49,000
\nrespite until the Assyrians
\nreturned to complete their <\/p>\n
558
\n00:34:49,000 –> 00:34:53,320
\ncontrol.
\nAnd when they did, Judah would <\/p>\n
559
\n00:34:53,320 –> 00:34:56,520
\nbe taken away.
\nThey would be subject to <\/p>\n
560
\n00:34:56,520 –> 00:34:59,160
\nenforced deportation to a
\nforeign land. <\/p>\n
561
\n00:34:59,680 –> 00:35:01,560
\nThey would lose their national
\nidentity. <\/p>\n
562
\n00:35:01,560 –> 00:35:03,880
\nThey would be separated from the
\nland of their fathers. <\/p>\n
563
\n00:35:04,000 –> 00:35:07,520
\nSo when he said a land like your
\nown land, he said, But even if <\/p>\n
564
\n00:35:07,520 –> 00:35:10,120
\nthat land did have corn and wine
\nand oil and honey, the <\/p>\n
565
\n00:35:10,120 –> 00:35:13,880
\ndifference was that land would
\nbe given to them by Sennacherib.<\/p>\n
566
\n00:35:14,960 –> 00:35:17,720
\nSo he would be their sovereign
\nLord and they know their <\/p>\n
567
\n00:35:17,720 –> 00:35:21,840
\ncontinued allegiance to him.
\nThey wouldn’t be anymore living <\/p>\n
568
\n00:35:21,840 –> 00:35:25,520
\nas Yahweh’s people in Yahweh’s
\nland, serving Yahweh as their <\/p>\n
569
\n00:35:25,520 –> 00:35:28,440
\nGod.
\nThey would serve Sennacherib. <\/p>\n
570
\n00:35:29,760 –> 00:35:34,800
\nThe price of freedom was
\nsurrender, with all its <\/p>\n
571
\n00:35:34,800 –> 00:35:38,920
\nconsequences, but for those on
\nthat. <\/p>\n
572
\n00:35:38,920 –> 00:35:40,360
\nDay.
\nIn that city, on the wall, <\/p>\n
573
\n00:35:40,360 –> 00:35:44,280
\nfacing the threat of brutal,
\nsavage, merciless annihilation, <\/p>\n
574
\n00:35:44,360 –> 00:35:47,360
\nand whose hearts were not stayed
\nupon their God, even that <\/p>\n
575
\n00:35:47,360 –> 00:35:49,880
\nprospect might have seemed
\nattractive. <\/p>\n
576
\n00:35:52,720 –> 00:35:55,680
\nAnd so, having carefully placed
\nthat possibility before them, <\/p>\n
577
\n00:35:55,840 –> 00:35:58,440
\nreb shaken now came back to the
\nquestion of whether deliverance <\/p>\n
578
\n00:35:58,440 –> 00:36:02,080
\nthrough their king or by their
\nGod was even possible at all. <\/p>\n
579
\n00:36:02,280 –> 00:36:06,760
\nAnd so he says this in verse 18.
\nBut where lest Hezekiah persuade<\/p>\n
580
\n00:36:06,760 –> 00:36:09,480
\nyou, saying Yahweh will deliver
\nus. <\/p>\n
581
\n00:36:10,040 –> 00:36:12,280
\nThat word persuade,
\nincidentally, is used elsewhere,<\/p>\n
582
\n00:36:12,400 –> 00:36:16,360
\nmeaning to entice or to incite.
\nSo I think what Reb Shaker was <\/p>\n
583
\n00:36:16,360 –> 00:36:19,720
\nclaiming is that what Hezekiah
\nwas doing and putting the nation<\/p>\n
584
\n00:36:19,720 –> 00:36:23,600
\nto asking the nation to trust in
\nGod was to entice them in in the<\/p>\n
585
\n00:36:23,600 –> 00:36:27,160
\nsense of leading them astray.
\nDon’t let him mislead you was <\/p>\n
586
\n00:36:27,160 –> 00:36:31,680
\nwhat Reb Shaker was saying.
\nAnd then he says, why verse 19 <\/p>\n
587
\n00:36:31,680 –> 00:36:34,160
\nor the end of verse 18?
\nHath any of the gods of the <\/p>\n
588
\n00:36:34,160 –> 00:36:37,400
\nnations delivered his hand out
\nof the delivered his land out of<\/p>\n
589
\n00:36:37,400 –> 00:36:40,640
\nthe hand of the king of Assyria?
\nWhere were the gods of Hamas and<\/p>\n
590
\n00:36:40,640 –> 00:36:41,320
\nArf?
\nEd? <\/p>\n
591
\n00:36:41,760 –> 00:36:44,800
\nWe’re the gods of Sephabaeum.
\nAnd have they delivered Samaria <\/p>\n
592
\n00:36:44,800 –> 00:36:47,920
\nout of my hand?
\nNow there was a telling blow. <\/p>\n
593
\n00:36:48,040 –> 00:36:49,960
\nVerse 19.
\nMore than you realize, but the <\/p>\n
594
\n00:36:49,960 –> 00:36:52,640
\nsisters, because it’s one thing
\nto say, where are the gods of <\/p>\n
595
\n00:36:52,640 –> 00:36:55,240
\nHamath and Arthed, and where are
\nthe gods of Sephabaeum? <\/p>\n
596
\n00:36:55,480 –> 00:36:58,000
\nNone of those nations were
\ndelivered out of the hand of the<\/p>\n
597
\n00:36:58,000 –> 00:37:01,000
\nAssyrians by their gods.
\nBut who was the God of Samaria? <\/p>\n
598
\n00:37:05,040 –> 00:37:07,520
\nNow the God of Samaria was
\nYahweh. <\/p>\n
599
\n00:37:10,840 –> 00:37:14,360
\nWho already had been unable to
\ndeliver the northern Kingdom <\/p>\n
600
\n00:37:14,440 –> 00:37:21,640
\napparently out of this hand of
\nking of king king Senekarib. <\/p>\n
601
\n00:37:23,000 –> 00:37:25,640
\nNow the fact is that Yahweh had
\npermitted Israel to be carried <\/p>\n
602
\n00:37:25,640 –> 00:37:28,880
\naway into captivity, but Reb
\nShakers in Prince was that even <\/p>\n
603
\n00:37:28,880 –> 00:37:32,400
\nthe God of Samaria had been had
\nbeen powerless to resist the <\/p>\n
604
\n00:37:32,400 –> 00:37:36,200
\nAssyrian might imagine what the
\npeople of the wall felt about <\/p>\n
605
\n00:37:36,200 –> 00:37:39,080
\nthat.
\nSo he says verse 20. <\/p>\n
606
\n00:37:39,320 –> 00:37:42,640
\nWho are they among all the gods
\nof these lands that have <\/p>\n
607
\n00:37:42,640 –> 00:37:46,760
\ndelivered their land out of my
\nhand that Yahweh should deliver <\/p>\n
608
\n00:37:46,760 –> 00:37:50,920
\nJerusalem out of my hand.
\nSo if not one of these gods has <\/p>\n
609
\n00:37:50,920 –> 00:37:52,440
\nbeen able to deliver their
\npeople. <\/p>\n
610
\n00:37:52,440 –> 00:37:55,000
\nWhy would you believe that
\nYahweh can do what no one else <\/p>\n
611
\n00:37:55,000 –> 00:37:57,520
\ncan do?
\nSo here’s the final thrust of <\/p>\n
612
\n00:37:57,520 –> 00:37:59,760
\nReb Shaker.
\nBut this really is where he made<\/p>\n
613
\n00:37:59,760 –> 00:38:02,040
\nhis fatal mistake.
\nBecause you see, he’d done his <\/p>\n
614
\n00:38:02,040 –> 00:38:06,880
\nbest to cast doubts on his
\nacquire, but now, at the very <\/p>\n
615
\n00:38:06,880 –> 00:38:10,160
\nend of his message, he
\nblasphemed the name and the <\/p>\n
616
\n00:38:10,160 –> 00:38:13,480
\ncharacter of Yahweh himself.
\nAnd it was that thought that <\/p>\n
617
\n00:38:13,480 –> 00:38:17,200
\nwould finally spell the doom of
\nRap Shaker’s mission. <\/p>\n
618
\n00:38:18,640 –> 00:38:24,080
\nHe was a skilled man, this one.
\nHis challenge had been a <\/p>\n
619
\n00:38:24,080 –> 00:38:29,560
\nmasterpiece of coercion and a
\nmaster class in the power of <\/p>\n
620
\n00:38:29,560 –> 00:38:35,600
\nhostile propaganda.
\nBut now his speech was ended and<\/p>\n
621
\n00:38:35,600 –> 00:38:37,360
\nhe awaited the reply of the
\ndeputies. <\/p>\n
622
\n00:38:39,120 –> 00:38:44,520
\nVerse 21 says that they held
\ntheir peace and answered them <\/p>\n
623
\n00:38:44,520 –> 00:38:47,440
\nnot a word.
\nFor the King’s commandment was <\/p>\n
624
\n00:38:47,440 –> 00:38:49,280
\nsaying, answer him, not.
\nSee. <\/p>\n
625
\n00:38:49,280 –> 00:38:52,040
\nIn most places where Reb Shaker
\nhad been sent, his verbal <\/p>\n
626
\n00:38:52,040 –> 00:38:55,160
\nonslaughts had been enough all
\nby themselves to break morale, <\/p>\n
627
\n00:38:55,240 –> 00:38:58,080
\nto engender fear, and even to
\ninduce surrender. <\/p>\n
628
\n00:38:58,240 –> 00:39:01,080
\nBut this time, despite the fact
\nthat he was an expert in <\/p>\n
629
\n00:39:01,080 –> 00:39:03,440
\nprovoking a response, this time
\nwas very different. <\/p>\n
630
\n00:39:03,480 –> 00:39:07,080
\nThere was no reply at all.
\nNone of the three spokesman <\/p>\n
631
\n00:39:07,080 –> 00:39:09,880
\nstanding before him on behalf of
\nthe King had anything to say. <\/p>\n
632
\n00:39:10,000 –> 00:39:11,080
\nAnd here’s the interesting
\nthing. <\/p>\n
633
\n00:39:11,080 –> 00:39:13,240
\nNot a single person on that wall
\nspoke a word. <\/p>\n
634
\n00:39:13,400 –> 00:39:16,720
\nIt shows you, don’t you think?
\nHow powerful was the King’s <\/p>\n
635
\n00:39:16,720 –> 00:39:20,280
\nleadership of Judah at this
\nmoment when they all obeyed him?<\/p>\n
636
\n00:39:20,280 –> 00:39:24,840
\nTo a man, not a single person
\nbroke rank, and the reason was <\/p>\n
637
\n00:39:24,960 –> 00:39:29,640
\nthat Hezekiah uniquely had that
\nability to inspire them to trust<\/p>\n
638
\n00:39:29,640 –> 00:39:32,280
\nin God like no other king had.
\nEver been able to do? <\/p>\n
639
\n00:39:32,440 –> 00:39:34,800
\nAnd so the messengers of the
\nking simply turned around and <\/p>\n
640
\n00:39:34,800 –> 00:39:36,680
\nwent back into the city without
\ncomment. <\/p>\n
641
\n00:39:38,720 –> 00:39:41,960
\nAmazing.
\nYou know, brothers and sisters, <\/p>\n
642
\n00:39:41,960 –> 00:39:48,440
\nthere’s a lesson here is that in
\ntimes of crisis, there can be <\/p>\n
643
\n00:39:48,440 –> 00:39:52,760
\ngreat strength in learning to
\nkeep silence. <\/p>\n
644
\n00:39:56,520 –> 00:40:00,440
\nPsalm 39 verses 1 and 2 says,
\nI’ll keep my mouth with a bridle<\/p>\n
645
\n00:40:00,440 –> 00:40:03,080
\nwhile the wicked is before me.
\nI was done with silence. <\/p>\n
646
\n00:40:04,160 –> 00:40:07,720
\nProverbs 10 verse 19 says in the
\nmultitude of words they wanteth <\/p>\n
647
\n00:40:07,720 –> 00:40:11,200
\nnot sin, but he that refraineth
\nhis lips is wise. <\/p>\n
648
\n00:40:12,320 –> 00:40:15,440
\nProverbs 17 verse 28 says Even a
\nfool, when he holdeth his <\/p>\n
649
\n00:40:15,440 –> 00:40:18,920
\npieces, counted wise, and he
\nthat shuteth his lips, is <\/p>\n
650
\n00:40:18,920 –> 00:40:24,040
\nesteemed a man of understanding.
\nEcclesiastes 3 verses one to <\/p>\n
651
\n00:40:24,040 –> 00:40:27,840
\nseven, one and seven says there
\nis a time to every purpose under<\/p>\n
652
\n00:40:27,840 –> 00:40:31,120
\nheaven, a time to rend and a
\ntime to sow, a time to keep <\/p>\n
653
\n00:40:31,120 –> 00:40:35,040
\nsilence and a time to speak.
\nAnd you see, the thing about <\/p>\n
654
\n00:40:35,040 –> 00:40:40,320
\nsilence, brothers and sisters,
\nis that sometimes in moments of <\/p>\n
655
\n00:40:40,320 –> 00:40:46,520
\nreal crisis, it could be based
\nthat silence. <\/p>\n
656
\n00:40:46,520 –> 00:40:49,280
\nIs at least.
\nOur first response? <\/p>\n
657
\n00:40:51,360 –> 00:40:57,000
\nSo Rev Shaker received no supply
\nto energize his next attack, no <\/p>\n
658
\n00:40:57,000 –> 00:41:00,480
\nfeedback to help in deciding his
\nnext approach, no response to <\/p>\n
659
\n00:41:00,480 –> 00:41:02,800
\ngive any clue as to whether his
\nspeech had worked or not. <\/p>\n
660
\n00:41:02,960 –> 00:41:05,280
\nHe didn’t know whether the
\npeople have been swayed towards <\/p>\n
661
\n00:41:05,280 –> 00:41:08,960
\ncapitulation or whether they’d
\nremained resolution their <\/p>\n
662
\n00:41:08,960 –> 00:41:11,640
\ndetermination to stand against
\nSynecra. <\/p>\n
663
\n00:41:12,040 –> 00:41:15,680
\nSo perhaps there was some wisdom
\nin his Akai silence. <\/p>\n
664
\n00:41:16,360 –> 00:41:18,960
\nHe wouldn’t, he wouldn’t
\ncommunicate with him and his <\/p>\n
665
\n00:41:18,960 –> 00:41:22,760
\ncommandment not to answer him
\nleft Reb Shaker at the end at a <\/p>\n
666
\n00:41:22,760 –> 00:41:24,040
\ncomplete disadvantage.
\nHe. <\/p>\n
667
\n00:41:25,000 –> 00:41:27,840
\nHad to leave.
\nBaffled by the experience, but <\/p>\n
668
\n00:41:27,840 –> 00:41:29,800
\nthere was no doubt that the
\ndelegation of the king was <\/p>\n
669
\n00:41:29,800 –> 00:41:31,240
\nshaken by the words they’d
\nheard. <\/p>\n
670
\n00:41:31,240 –> 00:41:34,920
\nBecause you see what verse 22
\nsays then came alike in the son <\/p>\n
671
\n00:41:34,920 –> 00:41:38,440
\nof Hill Kai that was over the
\nhousehold, and Shebner the <\/p>\n
672
\n00:41:38,440 –> 00:41:41,200
\nscribe and Joe are the son of
\nAsaph the recorder to Hezekiah <\/p>\n
673
\n00:41:41,280 –> 00:41:44,120
\nwith their clothes rent, and
\ntold him the words of Reb <\/p>\n
674
\n00:41:44,120 –> 00:41:46,720
\nShaker.
\nAnd neither they nor the king <\/p>\n
675
\n00:41:46,720 –> 00:41:49,800
\nwere under any illusion as to
\nthe crisis which they faced. <\/p>\n
676
\n00:41:50,000 –> 00:41:55,200
\nThe very survival of the nation
\nwas under threat, and humanly <\/p>\n
677
\n00:41:55,200 –> 00:41:58,920
\nspeaking, the possibility of
\nescape from that threat seemed <\/p>\n
678
\n00:41:59,400 –> 00:42:02,960
\nimpossible.
\nSo this is what the king did, <\/p>\n
679
\n00:42:03,240 –> 00:42:05,760
\nIsaiah 37 verse one.
\nIt came to pass when King <\/p>\n
680
\n00:42:05,760 –> 00:42:09,040
\nHezekiah heard it that he rent
\nhis clothes and covered himself <\/p>\n
681
\n00:42:09,040 –> 00:42:11,640
\nwith sackcloth and went into the
\nHouse of Yahweh. <\/p>\n
682
\n00:42:12,280 –> 00:42:14,600
\nNow you’ll know, brothers and
\nsisters, that sackcloth means <\/p>\n
683
\n00:42:14,600 –> 00:42:17,560
\nmany things in Scripture, but
\njust notice this in terms of <\/p>\n
684
\n00:42:17,640 –> 00:42:22,000
\nwhat it is associated with.
\nIn Esther 4, verse 1, sackcloth <\/p>\n
685
\n00:42:22,000 –> 00:42:24,840
\nand ashes are associated with
\nbitter crying. <\/p>\n
686
\n00:42:26,640 –> 00:42:30,280
\nIn Isaiah 58, verse 5, sackcloth
\nand ashes are associated with <\/p>\n
687
\n00:42:30,400 –> 00:42:35,320
\nthe afflicting of our soul.
\nIn Jeremiah 6, verse 26, <\/p>\n
688
\n00:42:35,320 –> 00:42:37,960
\nsackcloth and ashes are
\nassociated with mourning and <\/p>\n
689
\n00:42:37,960 –> 00:42:41,280
\nbitter lamentation.
\nAnd in Daniel 9, verse 3, <\/p>\n
690
\n00:42:41,280 –> 00:42:44,640
\nsackcloth and ashes are
\nassociated with prayers and <\/p>\n
691
\n00:42:44,640 –> 00:42:46,920
\nsupplications.
\nAnd I think all of these things <\/p>\n
692
\n00:42:46,920 –> 00:42:49,920
\nwere involved in the spirit of
\nwhat Hezekiah sought to do at <\/p>\n
693
\n00:42:49,920 –> 00:42:52,880
\nthis particular moment of time.
\nNow stop and think about this <\/p>\n
694
\n00:42:52,880 –> 00:42:55,920
\nfor a moment.
\nHere’s a car. <\/p>\n
695
\n00:42:56,160 –> 00:43:02,240
\nHadn’t asked for this crisis.
\nHe hadn’t done anything worthy <\/p>\n
696
\n00:43:02,240 –> 00:43:04,360
\nof this invasion.
\nIt wasn’t his fault. <\/p>\n
697
\n00:43:05,760 –> 00:43:08,360
\nBut do you notice, brothers and
\nsisters, that in the context of <\/p>\n
698
\n00:43:08,360 –> 00:43:13,920
\nwhat he does, he didn’t assume
\nany personal righteousness <\/p>\n
699
\n00:43:13,920 –> 00:43:17,640
\nbefore his God.
\nInstead, he humbled himself and <\/p>\n
700
\n00:43:17,640 –> 00:43:19,760
\ndid what he always did in times
\nof trouble. <\/p>\n
701
\n00:43:19,840 –> 00:43:21,320
\nHe came before his God in
\nprayer. <\/p>\n
702
\n00:43:22,560 –> 00:43:26,440
\nAnd in that action, he took time
\nto reflect upon the crisis that <\/p>\n
703
\n00:43:26,440 –> 00:43:28,760
\nlay before him.
\nHe didn’t assume any matter of <\/p>\n
704
\n00:43:28,760 –> 00:43:32,080
\nright before his God.
\nHe put sackcloth on immediately.<\/p>\n
705
\n00:43:34,560 –> 00:43:39,000
\nSo here’s the question.
\nWhat do we do and how do we <\/p>\n
706
\n00:43:39,000 –> 00:43:46,360
\nreact when facing a crisis that
\nfeels so overwhelming that it <\/p>\n
707
\n00:43:46,360 –> 00:43:51,600
\nlooks like there’s no way out?
\nAnd perhaps our first lesson <\/p>\n
708
\n00:43:51,640 –> 00:43:55,720
\nfrom this matter of crises in
\nlife and how to face them, <\/p>\n
709
\n00:43:55,800 –> 00:43:59,080
\nperhaps our first lesson is to
\nbe found in the King’s response <\/p>\n
710
\n00:43:59,080 –> 00:44:00,280
\nhere.
\nBecause I don’t think it was <\/p>\n
711
\n00:44:00,280 –> 00:44:02,760
\njust a matter of silence.
\nYou see, I think there was <\/p>\n
712
\n00:44:02,760 –> 00:44:05,160
\nsomething more to what Hezekiah
\nwas doing here. <\/p>\n
713
\n00:44:05,360 –> 00:44:08,040
\nAnd I think this is our first
\nlesson, brothers and sisters, in<\/p>\n
714
\n00:44:08,040 –> 00:44:11,920
\nterms of what to do when crisis
\ncomes upon us. <\/p>\n
715
\n00:44:14,000 –> 00:44:22,520
\nAnd it’s this we need to take
\ntime for careful assessment. <\/p>\n
716
\n00:44:25,600 –> 00:44:28,480
\nDoesn’t matter what the crisis
\nis, we need to take time to <\/p>\n
717
\n00:44:28,480 –> 00:44:30,520
\nthink it through.
\nJust have a look at these <\/p>\n
718
\n00:44:30,520 –> 00:44:33,720
\npassages.
\nProverbs 14, verse 29. <\/p>\n
719
\n00:44:33,720 –> 00:44:36,400
\nHe that’s slow to anger is of
\ngreat understanding, but he <\/p>\n
720
\n00:44:36,400 –> 00:44:40,040
\nthat’s hasty, hasty of spirit
\nexalt of folly. <\/p>\n
721
\n00:44:40,640 –> 00:44:44,080
\nOr again in Proverbs 19 verse 2,
\nthe soul that be without <\/p>\n
722
\n00:44:44,080 –> 00:44:46,920
\nknowledge, it’s not good, and he
\nthat hasteth with his feet <\/p>\n
723
\n00:44:46,920 –> 00:44:50,160
\nsinneth.
\nOr Proverbs 29 verse 20, See us <\/p>\n
724
\n00:44:50,160 –> 00:44:52,720
\nthere a man that is hasty in his
\nwords. <\/p>\n
725
\n00:44:52,840 –> 00:44:55,000
\nThere’s more hope of a fool than
\nof him. <\/p>\n
726
\n00:44:55,520 –> 00:44:58,720
\nOr again in the Ecclesiastes 5
\nverse 2, Be not rest with thy <\/p>\n
727
\n00:44:58,720 –> 00:45:01,640
\nmouth.
\nLet not thine heart be hasty to <\/p>\n
728
\n00:45:01,640 –> 00:45:04,000
\nutter anything before God, that
\nthy words be few. <\/p>\n
729
\n00:45:04,000 –> 00:45:07,200
\nAnd all these passages and these
\nwords, brothers and sisters, all<\/p>\n
730
\n00:45:07,200 –> 00:45:11,720
\nsuggest an impetuosity of spirit
\nthat’s too quick, too anxious, <\/p>\n
731
\n00:45:11,880 –> 00:45:20,200
\ntoo rushed.
\nIn times of crisis, there’s a <\/p>\n
732
\n00:45:20,200 –> 00:45:27,040
\nneed to take a pause before we
\ndo anything, because the stress <\/p>\n
733
\n00:45:27,120 –> 00:45:31,320
\nof a crisis can so easily lead
\nto making hasty judgements or <\/p>\n
734
\n00:45:31,320 –> 00:45:35,960
\nrash decisions.
\nWhen our defences are down and <\/p>\n
735
\n00:45:36,000 –> 00:45:41,240
\nour emotions run high, it’s easy
\nto jump to conclusions before <\/p>\n
736
\n00:45:41,240 –> 00:45:45,160
\ncollecting all the facts, or to
\nreact unwisely before assessing <\/p>\n
737
\n00:45:45,160 –> 00:45:47,920
\nall the consequences.
\nThere’s great wisdom in having a<\/p>\n
738
\n00:45:47,920 –> 00:45:55,960
\npause time, time to assess.
\nDo you know that Someone once <\/p>\n
739
\n00:45:55,960 –> 00:45:58,960
\nsaid, I think it was incorrectly
\nattributed to Einstein, but I <\/p>\n
740
\n00:45:58,960 –> 00:46:01,200
\ndon’t think it was he.
\nBut someone once said these <\/p>\n
741
\n00:46:01,200 –> 00:46:05,440
\nwords, if I had an hour to solve
\na problem, I would spend 55 <\/p>\n
742
\n00:46:05,440 –> 00:46:08,880
\nminutes defining the problem and
\nthen 5 minutes and seeking to <\/p>\n
743
\n00:46:08,880 –> 00:46:12,800
\nsolve it.
\nAnd I think what that statement <\/p>\n
744
\n00:46:12,800 –> 00:46:15,720
\nillustrates, you see, is it’s
\npossible for us to think in our <\/p>\n
745
\n00:46:15,720 –> 00:46:17,720
\nhaste that we’ve solved the
\nproblem. <\/p>\n
746
\n00:46:19,960 –> 00:46:22,120
\nI need to find that we’ve
\naddressed the symptoms of the <\/p>\n
747
\n00:46:22,120 –> 00:46:26,920
\nproblem, but we haven’t
\nunderstood the problem at all. <\/p>\n
748
\n00:46:29,680 –> 00:46:31,160
\nI think a lot of crises are like
\nthat. <\/p>\n
749
\n00:46:33,480 –> 00:46:35,120
\nWe need time to even know what
\nthe problem is. <\/p>\n
750
\n00:46:35,120 –> 00:46:39,240
\nAnd there’s another very good
\nreason why we need to take our <\/p>\n
751
\n00:46:39,240 –> 00:46:43,400
\ntime, because part of working
\nthrough any issue properly <\/p>\n
752
\n00:46:43,400 –> 00:46:46,640
\nrequires us to bring the
\nScriptures to be upon that <\/p>\n
753
\n00:46:46,640 –> 00:46:49,120
\nissue.
\nWhat Bible principles, what <\/p>\n
754
\n00:46:49,120 –> 00:46:53,040
\nBible passages stand related to
\nthis problem and how best might <\/p>\n
755
\n00:46:53,040 –> 00:46:54,880
\nwe deal with it?
\nWhat are the change <\/p>\n
756
\n00:46:54,880 –> 00:46:58,280
\ncircumstances which this crisis
\ncould lead me into? <\/p>\n
757
\n00:46:58,600 –> 00:47:02,000
\nOr what is the altered condition
\nwhich this crisis has already <\/p>\n
758
\n00:47:02,000 –> 00:47:04,160
\nproduced?
\nAnd now what is the best <\/p>\n
759
\n00:47:04,160 –> 00:47:08,520
\nscriptural council that might
\nguide me in the steps I now need<\/p>\n
760
\n00:47:08,520 –> 00:47:12,880
\nto take?
\nTaking time for careful <\/p>\n
761
\n00:47:12,880 –> 00:47:16,040
\nassessment, and especially in
\ntimes of crisis. <\/p>\n
762
\n00:47:16,160 –> 00:47:21,640
\nI think it’s a divine principle.
\nIt will help us to face the <\/p>\n
763
\n00:47:21,640 –> 00:47:24,280
\nissues of life with better
\nunderstanding. <\/p>\n
764
\n00:47:25,040 –> 00:47:30,920
\nWe need a thorough knowledge of
\nwhat the problem really is and a<\/p>\n
765
\n00:47:30,920 –> 00:47:35,600
\nmuch more carefully nuanced
\nbasis on how best to respond in <\/p>\n
766
\n00:47:35,600 –> 00:47:39,960
\na matter and in a manner which
\nmost of all, will seek to honour<\/p>\n
767
\n00:47:39,960 –> 00:47:44,120
\nour God.
\nIf we can take counsel from his <\/p>\n
768
\n00:47:44,120 –> 00:47:47,560
\na car in this matter, we’ll be
\nall the better for it. <\/p>\n
769
\n00:47:47,560 –> 00:47:54,600
\nBrothers and sisters, as one of
\nour hymns said, the hosts of God<\/p>\n
770
\n00:47:55,240 –> 00:48:01,480
\nin camp around the dwellings of
\nthe just deliverance he affords <\/p>\n
771
\n00:48:01,480 –> 00:48:08,120
\nto all who on his sucker trust
\nfear him, he cites. <\/p>\n
772
\n00:48:09,240 –> 00:48:12,400
\nAnd you will then have nothing
\nelse to fear. <\/p>\n
773
\n00:48:13,600 –> 00:48:21,440
\nMake you his service, Your
\ndelight, your wants shall be his<\/p>\n
774
\n00:48:21,440 –> 00:48:21,920
\ncare.\n<\/p><\/div>\n","protected":false},"excerpt":{"rendered":"
Class 4 from this series was used in GCT Episode 342. 1 00:00:05,520 –> 00:00:10,240 Welcome…<\/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\/100538539\/https%3A%2F%2Fd3ctxlq1ktw2nl.cloudfront.net%2Fstaging%2F2025-2-29%2Fa5886085-95e9-9801-acd2-e010f87ca78d.mp3","podmotor_file_id":"","podmotor_episode_id":"","cover_image":"","cover_image_id":"","duration":"00:48:30","filesize":"21.21M","filesize_raw":"","date_recorded":"","explicit":"","block":""},"tags":[],"series":[18],"class_list":["post-1297","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\/1297\/roger-lewis-the-crisis-of-hezekiah-class-1-the-challenge-and-the-sackcloth","player_link":"https:\/\/goodchristadelphiantalks.com\/podcast-player\/1297\/roger-lewis-the-crisis-of-hezekiah-class-1-the-challenge-and-the-sackcloth","audio_player":"https:\/\/goodchristadelphiantalks.com\/podcast-player\/1297\/roger-lewis-the-crisis-of-hezekiah-class-1-the-challenge-and-the-sackcloth<\/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 1 – The Challenge and The Sackcloth<\/a><\/blockquote>