Class 6 from this series was used in GCT Episode 363.<\/p>\n
2
\n00:00:03,360 –> 00:00:07,240
\nbrother Martin Lawrence from the
\nCleckheaton Ecclesia in the <\/p>\n
3
\n00:00:07,240 –> 00:00:11,640
\nUnited Kingdom.
\nHis theme for his classes this <\/p>\n
4
\n00:00:11,640 –> 00:00:15,280
\nweek are entitled Paradox of
\nLiberty. <\/p>\n
5
\n00:00:16,120 –> 00:00:20,720
\nToday’s session is entitled
\nProclaiming Liberty by the Mark.<\/p>\n
6
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\nYou might remember at the end of
\nyesterday, we added another <\/p>\n
7
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\nprinciple that we choose service
\nbecause of the character of <\/p>\n
8
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\nGod’s servant.
\nAnd we spent an hour yesterday, <\/p>\n
9
\n00:00:30,600 –> 00:00:34,120
\ndidn’t we, looking at those
\nglorious passages in, in <\/p>\n
10
\n00:00:34,120 –> 00:00:37,600
\nIsaiah’s servant servant
\nprophecies, understanding a <\/p>\n
11
\n00:00:37,600 –> 00:00:40,840
\nlittle bit about about what the
\nservant was doing and the way in<\/p>\n
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\nwhich he gave all of himself so
\nthat you and I might have our <\/p>\n
13
\n00:00:45,080 –> 00:00:50,080
\nown understanding of freedom.
\nLiberty is hard wired into the <\/p>\n
14
\n00:00:50,080 –> 00:00:53,560
\nBible’s overall narrative.
\nIt’s it’s seen in these these <\/p>\n
15
\n00:00:53,560 –> 00:00:57,480
\nkey moments in the early book,
\nin the early chapters of the <\/p>\n
16
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\nbook of Genesis, it’s seen in
\nthose mini exoduses that that <\/p>\n
17
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\nAbraham and Joseph and Moses
\nhave. <\/p>\n
18
\n00:01:04,440 –> 00:01:07,000
\nIt’s seen, of course, in the
\nlife of the nation. <\/p>\n
19
\n00:01:07,360 –> 00:01:10,360
\nAnd it’s seen in the later years
\nas well in the exile and the <\/p>\n
20
\n00:01:10,360 –> 00:01:13,080
\nreturn from exile.
\nAnd, and as we begin just to <\/p>\n
21
\n00:01:13,080 –> 00:01:17,040
\nmove on this morning from some
\nof the Old Testament passages <\/p>\n
22
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\nand begin to make our way into
\nthe new, we’re going to see all <\/p>\n
23
\n00:01:19,760 –> 00:01:23,680
\nof these things are are pictures
\nof restoration, pictures of of <\/p>\n
24
\n00:01:23,680 –> 00:01:27,280
\nGod showing us the way in which
\nhe’s going to put people back or<\/p>\n
25
\n00:01:27,280 –> 00:01:30,360
\nput creation back rather to
\nwhere it was before. <\/p>\n
26
\n00:01:30,840 –> 00:01:34,000
\nBecause they are pointing us
\nforward to a man who was moved <\/p>\n
27
\n00:01:34,000 –> 00:01:37,800
\nwith compassion when he looked
\nat his people, when he saw them <\/p>\n
28
\n00:01:37,800 –> 00:01:42,640
\nbow down by sickness and disease
\nand uncleanness, when he saw <\/p>\n
29
\n00:01:42,680 –> 00:01:46,280
\nthem overwhelmed sometimes by
\nthe weight of their sin. <\/p>\n
30
\n00:01:47,400 –> 00:01:49,960
\nAnd so when he stood up in
\nNazareth and called for the <\/p>\n
31
\n00:01:49,960 –> 00:01:53,040
\nscroll of Isaiah the prophet to
\nbe brought to him, you could <\/p>\n
32
\n00:01:53,040 –> 00:01:54,840
\nhave cut the atmosphere with a
\nknife. <\/p>\n
33
\n00:01:55,400 –> 00:01:56,800
\nCome with me to Luke chapter 4.
\nI’m <\/p>\n
34
\n00:02:09,820 –> 00:02:11,420
\ngoing to try to do 2 things this
\nmorning. <\/p>\n
35
\n00:02:11,420 –> 00:02:13,500
\nOne is spend a little bit of
\ntime here in Luke 4, and then <\/p>\n
36
\n00:02:13,500 –> 00:02:15,420
\nwe’re going to move into the
\nletter to the Galatians. <\/p>\n
37
\n00:02:16,400 –> 00:02:18,840
\nI confessed I did not think that
\nin a 6th class series we would <\/p>\n
38
\n00:02:18,840 –> 00:02:21,880
\nrun out of time to cover some of
\nthe major parts of this theme. <\/p>\n
39
\n00:02:21,880 –> 00:02:24,040
\nBut but we are going to do so.
\nSo we’re going to try to do this<\/p>\n
40
\n00:02:24,520 –> 00:02:26,760
\nas a little bit of a pace.
\nLet me bring you into Luke <\/p>\n
41
\n00:02:26,760 –> 00:02:29,360
\nchapter 4, verse 16.
\nJesus came to Nazareth where <\/p>\n
42
\n00:02:29,360 –> 00:02:32,120
\nhe’d been brought up and as his
\ncustom was, went into the <\/p>\n
43
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\nsynagogue on the Sabbath day and
\nstood up to read and there was <\/p>\n
44
\n00:02:34,600 –> 00:02:37,560
\ndelivered to him the book called
\nthe scroll of the prophet <\/p>\n
45
\n00:02:37,560 –> 00:02:39,760
\nIsaiah.
\nAnd he opened the book and found<\/p>\n
46
\n00:02:39,760 –> 00:02:42,360
\nthe place where it was written.
\nAnd you know these words, <\/p>\n
47
\n00:02:42,360 –> 00:02:44,520
\nthey’re out of Isaiah chapter
\n61. <\/p>\n
48
\n00:02:45,120 –> 00:02:46,800
\nThe Spirit of the Lord is upon
\nme. <\/p>\n
49
\n00:02:47,480 –> 00:02:51,000
\nIt’s anointed me to preach the
\ngospel to the poor, sent me to <\/p>\n
50
\n00:02:51,000 –> 00:02:56,360
\nheal the broken hearted, to
\npreach deliverance or or liberty<\/p>\n
51
\n00:02:56,840 –> 00:02:59,880
\nto the captives and the
\nrecovering of sight to the <\/p>\n
52
\n00:02:59,880 –> 00:03:04,680
\nblind, to set at liberty those
\nwho are bruised, and to preach <\/p>\n
53
\n00:03:04,680 –> 00:03:08,320
\nthe acceptable year of the Lord.
\nAnd he closed the book and he <\/p>\n
54
\n00:03:08,320 –> 00:03:10,720
\ngave it again to the minister
\nand sat down in the eyes of all <\/p>\n
55
\n00:03:10,720 –> 00:03:13,600
\nthose who were in the synagogue
\nwere fastened upon him. <\/p>\n
56
\n00:03:13,600 –> 00:03:15,680
\nTwice in verse 18, we’ve got the
\nword liberty. <\/p>\n
57
\n00:03:15,680 –> 00:03:18,000
\nAs I say, 1 is, is just slightly
\nhidden away. <\/p>\n
58
\n00:03:18,240 –> 00:03:20,560
\nIf you have a, a King James,
\nit’s the word deliverance, but <\/p>\n
59
\n00:03:20,560 –> 00:03:23,280
\nit’s hiding there twice.
\nAnd the Lord is, of course, <\/p>\n
60
\n00:03:23,280 –> 00:03:27,720
\npulling out that quotation from
\nnot the servant prophecies of <\/p>\n
61
\n00:03:27,720 –> 00:03:30,200
\nIsaiah, but the section that
\ncomes immediately afterwards <\/p>\n
62
\n00:03:30,480 –> 00:03:32,040
\nfrom Isaiah 61.
\nBut it’s a. <\/p>\n
63
\n00:03:32,040 –> 00:03:33,840
\nIt’s what you call a blended
\nquote. <\/p>\n
64
\n00:03:34,720 –> 00:03:38,160
\nHe’s added a bit in not from
\nfrom from any other any other <\/p>\n
65
\n00:03:38,160 –> 00:03:41,040
\nprophecy, but he’s just.
\nBuilt in a little bit there from<\/p>\n
66
\n00:03:41,040 –> 00:03:44,160
\nIsaiah 58 as well.
\nThat’s that’s the section that <\/p>\n
67
\n00:03:44,160 –> 00:03:48,560
\nyou can see right at the end to
\nset at liberty those who are <\/p>\n
68
\n00:03:48,560 –> 00:03:51,760
\nbruised.
\nAnd that’s because, post the <\/p>\n
69
\n00:03:51,760 –> 00:03:56,440
\nServant songs, Isaiah is going
\nto return his his readers return<\/p>\n
70
\n00:03:56,440 –> 00:03:59,400
\nhis hearers to this theme of the
\nExodus. <\/p>\n
71
\n00:03:59,960 –> 00:04:02,360
\nSo there at the top of the
\nscreen is Isaiah 61. <\/p>\n
72
\n00:04:02,360 –> 00:04:05,040
\nThere’s the quotation that the
\nLord has, or there’s the reading<\/p>\n
73
\n00:04:05,320 –> 00:04:10,040
\nthat the Lord has, has, has
\nshown us in Luke chapter 4. <\/p>\n
74
\n00:04:11,400 –> 00:04:14,680
\nBut he’s also wanting us just to
\nnotice other parts of that same <\/p>\n
75
\n00:04:14,680 –> 00:04:19,240
\nsection of the book that talk
\nabout release from bondage. <\/p>\n
76
\n00:04:19,240 –> 00:04:21,680
\nSo Isaiah 58.
\nAnd we’ve just been doing these <\/p>\n
77
\n00:04:21,680 –> 00:04:25,000
\nchapters or are about to do them
\nin our in our afternoon classes.<\/p>\n
78
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\nSo they’re not they’re not
\nunfamiliar, are they 58 verses 6<\/p>\n
79
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\nand seven, he’s going to loose
\nthe bonds of wickedness, undo <\/p>\n
80
\n00:04:31,480 –> 00:04:33,720
\nthe straps of the yoke, let the
\noppressed go free. <\/p>\n
81
\n00:04:33,720 –> 00:04:37,240
\nThere’s the the the bit that
\nappears in in Luke chapter 4 and<\/p>\n
82
\n00:04:37,240 –> 00:04:41,720
\nto break every yoke.
\nIt’s not a surprise if your mind<\/p>\n
83
\n00:04:41,720 –> 00:04:45,600
\nis drawn back by the Lord to
\nIsaiah 61 to begin to ferret <\/p>\n
84
\n00:04:45,600 –> 00:04:48,080
\naround in that part of the
\nprophecy to find out the other <\/p>\n
85
\n00:04:48,080 –> 00:04:52,160
\nthings which are going on could
\nalmost go back to Isaiah 49 as <\/p>\n
86
\n00:04:52,160 –> 00:04:53,440
\nwell.
\nHe’s going to establish the <\/p>\n
87
\n00:04:53,440 –> 00:04:55,200
\nland, a portion of the desolate
\nheritage. <\/p>\n
88
\n00:04:55,440 –> 00:04:58,520
\nHe’ll say to the prisoners come
\nout and to those who are in <\/p>\n
89
\n00:04:58,520 –> 00:05:03,960
\ndarkness appear.
\nHe’s using the language of of <\/p>\n
90
\n00:05:03,960 –> 00:05:07,720
\nthe law of Jubilee, isn’t he?
\nHe’s using the language of of <\/p>\n
91
\n00:05:07,720 –> 00:05:11,320
\nthat great release that was
\npromised in the Old Testament in<\/p>\n
92
\n00:05:11,320 –> 00:05:14,640
\nthe Law of Moses, that divine
\nagenda to support families and <\/p>\n
93
\n00:05:14,640 –> 00:05:20,640
\ncommunities, that was designed
\nto avoid excessive accumulation <\/p>\n
94
\n00:05:20,640 –> 00:05:23,760
\nof property by anyone
\nindividual, that was designed to<\/p>\n
95
\n00:05:23,760 –> 00:05:28,280
\ncare for the poor, that was
\ndesigned to grant a mechanism to<\/p>\n
96
\n00:05:28,320 –> 00:05:32,840
\nescape poverty.
\nIt was another way of looking at<\/p>\n
97
\n00:05:32,840 –> 00:05:37,040
\nthose servant chapters or the
\nservant verses that we spent <\/p>\n
98
\n00:05:37,040 –> 00:05:39,280
\nsome time with in Exodus chapter
\n21 as well. <\/p>\n
99
\n00:05:39,280 –> 00:05:42,120
\nIn other words, what the Lord is
\nalluding to is that there are a <\/p>\n
100
\n00:05:42,120 –> 00:05:46,240
\nseries of releases which are
\nshaped by what God has already <\/p>\n
101
\n00:05:46,240 –> 00:05:48,560
\ntold us in the Old Testament.
\nSo. <\/p>\n
102
\n00:05:48,560 –> 00:05:51,960
\nSo why does He take his hearers
\nthere in the synagogue? <\/p>\n
103
\n00:05:51,960 –> 00:05:57,160
\nWhy are they so fascinated?
\nWhy in particular when he stops <\/p>\n
104
\n00:05:57,160 –> 00:06:01,560
\nreading and we get this extra
\nemphasis that he closed the book<\/p>\n
105
\n00:06:01,560 –> 00:06:05,000
\nor closed the scroll?
\nAnd gave it to the minister and <\/p>\n
106
\n00:06:05,000 –> 00:06:06,360
\nsat down.
\nWell, he’s doing what the <\/p>\n
107
\n00:06:06,360 –> 00:06:07,920
\nteachers would do.
\nBecause of course, if you were, <\/p>\n
108
\n00:06:08,120 –> 00:06:10,480
\nif you were the audience in
\nthose days, you’d be stood up <\/p>\n
109
\n00:06:10,760 –> 00:06:12,840
\nAnd, and if you were the
\nteacher, you’d be sat down. <\/p>\n
110
\n00:06:12,840 –> 00:06:14,880
\nWhich frankly is something I
\nthink we should go back to. <\/p>\n
111
\n00:06:14,880 –> 00:06:16,760
\nBut there we are.
\nGive, give my feet. <\/p>\n
112
\n00:06:16,760 –> 00:06:18,960
\nA bit of a rest as well, but
\nhe’s deliberately done that, <\/p>\n
113
\n00:06:19,160 –> 00:06:21,400
\ngiven it back to the to the
\nminister, the ruler of the <\/p>\n
114
\n00:06:21,400 –> 00:06:24,640
\nsynagogue, and he sat down.
\nWhat kind of freedom is the Lord<\/p>\n
115
\n00:06:25,040 –> 00:06:26,240
\ngoing to bring?
\nWell. <\/p>\n
116
\n00:06:27,240 –> 00:06:29,360
\nYou would make me a good case
\nthat he would bring a whole <\/p>\n
117
\n00:06:29,360 –> 00:06:31,040
\nseries of different kinds of
\nfreedom. <\/p>\n
118
\n00:06:31,040 –> 00:06:34,320
\nThe Jews want him to bring
\nfreedom from Roman oppression, <\/p>\n
119
\n00:06:34,880 –> 00:06:36,720
\nparticularly in that part of the
\ncountry. <\/p>\n
120
\n00:06:36,720 –> 00:06:39,760
\nThe the town of Sephorus nearby
\nhad been a site of a great Roman<\/p>\n
121
\n00:06:40,040 –> 00:06:42,800
\nrebellion a few years ago, and
\nthe consequences of that would <\/p>\n
122
\n00:06:42,800 –> 00:06:46,080
\nstill have been rolling on.
\nBut the Lord’s not finished the <\/p>\n
123
\n00:06:46,080 –> 00:06:48,000
\nquote, has he?
\nAnd and those of you that did go<\/p>\n
124
\n00:06:48,000 –> 00:06:51,840
\nback to Isaiah 61, and you can
\nsee it on the screen as well, <\/p>\n
125
\n00:06:51,840 –> 00:06:55,800
\nmay have just noticed that the
\nLord sits down at the crucial <\/p>\n
126
\n00:06:55,800 –> 00:07:00,520
\npart that that last phrase, the
\nday of vengeance of our God <\/p>\n
127
\n00:07:01,200 –> 00:07:04,080
\ndoesn’t actually appear in Luke
\nchapter 4. <\/p>\n
128
\n00:07:04,080 –> 00:07:05,760
\nIt’s almost as if he’s left them
\nhanging. <\/p>\n
129
\n00:07:06,480 –> 00:07:08,440
\nAnd I think that’s why Luke
\ndraws our attention to the fact <\/p>\n
130
\n00:07:08,440 –> 00:07:10,600
\nthat that’s the point he stops
\nand that’s the point he sits <\/p>\n
131
\n00:07:10,600 –> 00:07:13,760
\ndown because it’s almost as if
\nhe’s then going to go on and <\/p>\n
132
\n00:07:13,760 –> 00:07:17,000
\nexplain it, right?
\nDoes it mean there won’t be a <\/p>\n
133
\n00:07:17,000 –> 00:07:19,080
\nday of vengeance?
\nDoes it mean that that part of <\/p>\n
134
\n00:07:19,080 –> 00:07:21,720
\nit isn’t going to be fulfilled?
\nIs it only a message of peace? <\/p>\n
135
\n00:07:22,920 –> 00:07:25,440
\nWell, obviously not.
\nAnd the Lord is actually going <\/p>\n
136
\n00:07:25,440 –> 00:07:28,600
\nto return to this later on.
\nIf you just come over to Luke 22<\/p>\n
137
\n00:07:28,600 –> 00:07:31,960
\nvery quickly.
\nI’m sorry, Luke 21 very quickly.<\/p>\n
138
\n00:07:34,560 –> 00:07:38,800
\nIt’s the Olivet prophecy and
\nwhat the Lord has begun in Luke <\/p>\n
139
\n00:07:38,800 –> 00:07:47,040
\nchapter 4, he’s going to finish
\nin Luke 21 and verse 22 when <\/p>\n
140
\n00:07:47,040 –> 00:07:50,040
\nhe’s spoken of those in Judea
\nfleeing to the mountains. <\/p>\n
141
\n00:07:51,200 –> 00:07:57,000
\nLuke 21 verse 22 these are.
\nThe days of vengeance that all <\/p>\n
142
\n00:07:57,000 –> 00:07:59,400
\nthings which are written may be
\nfulfilled. <\/p>\n
143
\n00:07:59,400 –> 00:08:02,880
\nHe’s picking up Isaiah 61 and
\nverse 2 is finishing, if you <\/p>\n
144
\n00:08:02,880 –> 00:08:06,720
\nlike, the quotation which he’s
\nbegun back in the synagogue in <\/p>\n
145
\n00:08:06,720 –> 00:08:10,960
\nLuke chapter 4.
\nSo, so in some way that day of <\/p>\n
146
\n00:08:10,960 –> 00:08:13,840
\nvengeance will be the fulfilment
\nof the Olivet prophecy. <\/p>\n
147
\n00:08:13,840 –> 00:08:18,360
\nIn some way it will be 8070 and
\nand the other ways in which Luke<\/p>\n
148
\n00:08:18,360 –> 00:08:23,720
\n21 and Matthew 24 are going to
\nunfold because there is also a <\/p>\n
149
\n00:08:23,720 –> 00:08:28,320
\nsense that the day of vengeance
\nof our God is still going to be <\/p>\n
150
\n00:08:28,320 –> 00:08:32,000
\nfulfilled in another way.
\nSeptuagint translates it <\/p>\n
151
\n00:08:32,000 –> 00:08:34,559
\nslightly differently for us.
\nIt makes us look at it in a <\/p>\n
152
\n00:08:34,559 –> 00:08:36,720
\nslightly different way.
\nIt translates it as the word <\/p>\n
153
\n00:08:36,760 –> 00:08:40,000
\npayback.
\nNow you can have payback in <\/p>\n
154
\n00:08:40,000 –> 00:08:44,960
\npositive and negative ways.
\nSamson talks about it in a in a <\/p>\n
155
\n00:08:44,960 –> 00:08:48,240
\nnegative sense back in Judges 16
\nverse 28. <\/p>\n
156
\n00:08:48,240 –> 00:08:52,040
\nSamson wants to pay back the
\nPhilistines for his two eyes. <\/p>\n
157
\n00:08:52,040 –> 00:08:55,400
\nYou remember when he stands
\nbetween the pillars and brings <\/p>\n
158
\n00:08:55,400 –> 00:08:58,160
\nthe whole building down on
\nhimself and and everybody else <\/p>\n
159
\n00:08:58,160 –> 00:08:59,920
\nthere.
\nBut it can also be used in a <\/p>\n
160
\n00:08:59,920 –> 00:09:01,960
\npositive sense.
\nIt’s used in the Psalms in that <\/p>\n
161
\n00:09:01,960 –> 00:09:03,360
\nway.
\nDon’t don’t forget all of the <\/p>\n
162
\n00:09:03,360 –> 00:09:05,720
\nLord’s benefits, all of the
\nthings he gives us. <\/p>\n
163
\n00:09:06,800 –> 00:09:08,960
\nAnd Paul uses it in Colossians
\nas well. <\/p>\n
164
\n00:09:08,960 –> 00:09:11,680
\nSo it can be instigated in in
\nmore than one way. <\/p>\n
165
\n00:09:11,880 –> 00:09:15,720
\nIt’s the idea of restoration
\nagain, it’s the idea of <\/p>\n
166
\n00:09:15,720 –> 00:09:18,480
\nrecompense.
\nIt’s the idea of this latter <\/p>\n
167
\n00:09:18,480 –> 00:09:22,080
\njubilee, the latter day jubilee,
\nI should say, being something <\/p>\n
168
\n00:09:22,080 –> 00:09:24,360
\nwhere God is restoring his
\npeople to where they were <\/p>\n
169
\n00:09:24,360 –> 00:09:26,720
\nbefore.
\nIt’s a very idea that we picked <\/p>\n
170
\n00:09:26,720 –> 00:09:30,480
\nup time and time again that that
\nwhat God has done at the <\/p>\n
171
\n00:09:30,480 –> 00:09:33,920
\nbeginning is give his creation
\nall of this freedom with these <\/p>\n
172
\n00:09:33,920 –> 00:09:37,080
\nvery broad guardrails.
\nAnd when things have gone wrong,<\/p>\n
173
\n00:09:37,240 –> 00:09:40,560
\nthings have become smaller,
\ntighter, more, more more <\/p>\n
174
\n00:09:40,560 –> 00:09:43,520
\ncompacted.
\nAnd the whole aim of, of the <\/p>\n
175
\n00:09:43,520 –> 00:09:46,800
\nentire meta narrative, there’s
\nan ugly phrase of, of the <\/p>\n
176
\n00:09:46,800 –> 00:09:49,680
\nscripture is to get us back to
\nthat place where we have all of <\/p>\n
177
\n00:09:49,680 –> 00:09:51,640
\nthis, all of this liberty once
\nagain. <\/p>\n
178
\n00:09:52,280 –> 00:09:54,520
\nAnd, and one of the ways I think
\nthat the Lord is drawing our <\/p>\n
179
\n00:09:54,520 –> 00:09:58,640
\nattention in Isaiah 61 to this
\nis to say, yes, I, I, I can <\/p>\n
180
\n00:09:58,640 –> 00:10:01,760
\npromise you healing.
\nYes, I can promise you a picture<\/p>\n
181
\n00:10:01,760 –> 00:10:05,800
\nof sin.
\nYes, I can lift your burdens and<\/p>\n
182
\n00:10:05,800 –> 00:10:09,840
\nrelieve you in a day-to-day way.
\nBut, but the exodus was not set <\/p>\n
183
\n00:10:09,840 –> 00:10:13,200
\nup to create laws that would
\nbind consciences. <\/p>\n
184
\n00:10:13,960 –> 00:10:16,960
\nIt was set up to show you that
\nthe perfect law of liberty was <\/p>\n
185
\n00:10:16,960 –> 00:10:19,720
\nabout restoring.
\nIt was about grace. <\/p>\n
186
\n00:10:20,000 –> 00:10:24,440
\nIt was about open handed giving
\nand open handed generosity and <\/p>\n
187
\n00:10:24,440 –> 00:10:27,640
\nit’s something that will appear
\nlater on in the New Testament <\/p>\n
188
\n00:10:27,640 –> 00:10:29,160
\nletters.
\nCan I bring you over to <\/p>\n
189
\n00:10:29,160 –> 00:10:32,600
\nGalatians Chapter 3, conscious
\nthat we haven’t really done Luke<\/p>\n
190
\n00:10:32,600 –> 00:10:34,920
\nchapter 4 justice, but I just
\nwant to bring you on to <\/p>\n
191
\n00:10:35,000 –> 00:10:38,880
\nGalatians chapters 3 and 4.
\nOr are we going to going to turn<\/p>\n
192
\n00:10:38,880 –> 00:10:40,280
\nour attention for a little
\nwhile? <\/p>\n
193
\n00:10:49,360 –> 00:10:52,720
\nHere in Galatians, Paul is at
\npains to protect the gospel from<\/p>\n
194
\n00:10:52,720 –> 00:10:56,000
\nattack.
\nAnd, and as you know very well, <\/p>\n
195
\n00:10:56,000 –> 00:10:58,960
\nhe, he’s, he’s trying to point
\nout to them that righteousness <\/p>\n
196
\n00:10:58,960 –> 00:11:01,840
\ndoes not come through serving
\nthe law of Moses does not come <\/p>\n
197
\n00:11:01,840 –> 00:11:03,880
\nthrough quantifying your
\ndiscipleship. <\/p>\n
198
\n00:11:04,120 –> 00:11:09,240
\nIt does not come through come
\nthrough seeing grace as as a <\/p>\n
199
\n00:11:09,240 –> 00:11:12,200
\ntrade off.
\nIt comes through faith in the <\/p>\n
200
\n00:11:12,200 –> 00:11:15,840
\ncrucified Messiah.
\nSomething that the Jewish <\/p>\n
201
\n00:11:15,840 –> 00:11:19,880
\nconverts were clearly struggling
\nto understand and struggling to <\/p>\n
202
\n00:11:19,880 –> 00:11:21,440
\nmake sense of.
\nHave a look at Paul’s language <\/p>\n
203
\n00:11:21,440 –> 00:11:27,240
\nin chapter 3.
\nLet’s go to well verse 23. <\/p>\n
204
\n00:11:27,240 –> 00:11:31,560
\nIn Galatians 3, before faith
\ncame, we were kept under the <\/p>\n
205
\n00:11:31,560 –> 00:11:35,000
\nlaw, shut up to the faith which
\nshould afterwards be revealed. <\/p>\n
206
\n00:11:35,000 –> 00:11:38,320
\nWherefore the law was our
\nschoolmaster to bring us to <\/p>\n
207
\n00:11:38,320 –> 00:11:40,800
\nChrist, that we might be
\njustified by faith. <\/p>\n
208
\n00:11:41,440 –> 00:11:43,560
\nBut after faith has come, you’re
\nno longer under a schoolmaster <\/p>\n
209
\n00:11:43,560 –> 00:11:46,800
\nfor you’re all the children of
\nGod by faith in Jesus Christ. <\/p>\n
210
\n00:11:47,000 –> 00:11:48,000
\nHave a look at the language
\nhere. <\/p>\n
211
\n00:11:48,000 –> 00:11:51,560
\nIt’s it’s it is the language of
\nanti liberty. <\/p>\n
212
\n00:11:52,880 –> 00:11:54,600
\nIt’s the language of being
\nimprisoned. <\/p>\n
213
\n00:11:55,080 –> 00:11:57,200
\nVerses 22 and 23, the law was a
\njailer. <\/p>\n
214
\n00:11:58,040 –> 00:12:02,160
\nIt it confined and it restricted
\nthem certainly the way that they<\/p>\n
215
\n00:12:02,160 –> 00:12:04,640
\nwere misinterpreting it.
\nBut there was something about <\/p>\n
216
\n00:12:04,640 –> 00:12:07,680
\nlaw that was was not helping
\nthem. <\/p>\n
217
\n00:12:08,160 –> 00:12:13,560
\nVerses 24 and 25, the law was a
\na guardian or a schoolmaster or <\/p>\n
218
\n00:12:13,560 –> 00:12:16,160
\na disciplinarian, depending on
\nthe version that you’re reading <\/p>\n
219
\n00:12:16,160 –> 00:12:19,520
\nfrom.
\nIt was designed for for those <\/p>\n
220
\n00:12:19,520 –> 00:12:22,880
\nwho had not yet grown up, those
\nwho were still on milk and not <\/p>\n
221
\n00:12:22,880 –> 00:12:27,560
\nmeat, those who were not yet old
\nenough to be free, if you like, <\/p>\n
222
\n00:12:27,560 –> 00:12:30,160
\nand make their own and make
\ntheir own choices. <\/p>\n
223
\n00:12:32,560 –> 00:12:36,200
\nChapter 4 and verse one.
\nNow I say actually we’ve missed <\/p>\n
224
\n00:12:36,200 –> 00:12:39,280
\nthe crucial part, haven’t we?
\nDon’t need to not not forget to <\/p>\n
225
\n00:12:39,280 –> 00:12:42,200
\nread the end of chapter 3 For as
\nmany of you has have been <\/p>\n
226
\n00:12:42,200 –> 00:12:44,120
\nbaptised into Christ to put on
\nChrist. <\/p>\n
227
\n00:12:44,120 –> 00:12:47,040
\nThere’s neither Jew nor Greek,
\nneither bond nor free, neither <\/p>\n
228
\n00:12:47,040 –> 00:12:49,760
\nmale nor female.
\nYou’re all one in Christ Jesus, <\/p>\n
229
\n00:12:50,080 –> 00:12:53,320
\nand if you’re Christ’s then
\nyou’re Abraham’s seed and heirs <\/p>\n
230
\n00:12:53,320 –> 00:12:56,200
\naccording to the promise.
\nAnd the heir, as long as he is a<\/p>\n
231
\n00:12:56,200 –> 00:13:00,920
\nchild, differs nothing from a
\nservant, although he be Lord of <\/p>\n
232
\n00:13:00,920 –> 00:13:05,400
\nall, but he’s under tutors and
\ngovernors until the time <\/p>\n
233
\n00:13:05,440 –> 00:13:09,800
\nappointed of the father is the
\nsame transition to freedom, but <\/p>\n
234
\n00:13:09,800 –> 00:13:11,200
\njust in slightly different
\nlanguage. <\/p>\n
235
\n00:13:11,200 –> 00:13:14,320
\nIn fact, that’s why Paul begins
\nchapter 4 by saying, well, I <\/p>\n
236
\n00:13:14,320 –> 00:13:17,600
\nmean it like this.
\nNow I say that he’s he’s just <\/p>\n
237
\n00:13:17,600 –> 00:13:21,640
\nsaying this is what I really
\nmean in in other languages and <\/p>\n
238
\n00:13:21,640 –> 00:13:23,480
\nand the expressions that he’s
\nusing are going to take a <\/p>\n
239
\n00:13:23,480 –> 00:13:25,720
\nparticular turn.
\nHe’s spoken of people being <\/p>\n
240
\n00:13:26,120 –> 00:13:29,120
\nimprisoned.
\nIt’s even there in verse 22, <\/p>\n
241
\n00:13:29,120 –> 00:13:31,400
\nisn’t it?
\nThe Scripture has imprisoned all<\/p>\n
242
\n00:13:31,400 –> 00:13:34,000
\nunder sin.
\nHe’s spoken of people being <\/p>\n
243
\n00:13:34,000 –> 00:13:37,520
\nguarded or or constrained by a
\nschoolmaster. <\/p>\n
244
\n00:13:37,920 –> 00:13:40,800
\nAnd now in chapter 4 and verse
\nthree, he tells us that when we <\/p>\n
245
\n00:13:40,800 –> 00:13:46,560
\nwere children, we were in
\nbondage or we were enslaved to <\/p>\n
246
\n00:13:46,560 –> 00:13:49,920
\nthe elements of the world.
\nBut when the fullness was time <\/p>\n
247
\n00:13:49,920 –> 00:13:51,520
\nhas come and we were here last
\nnight, weren’t we? <\/p>\n
248
\n00:13:51,520 –> 00:13:54,280
\nIn the other session, God sent
\nforth his son. <\/p>\n
249
\n00:13:54,680 –> 00:13:57,360
\nBorn of a woman, born under the
\nlaw to redeem those who were <\/p>\n
250
\n00:13:57,360 –> 00:14:01,560
\nunder the law, that we might
\nreceive the adoption of sons. <\/p>\n
251
\n00:14:01,560 –> 00:14:04,280
\nLook at the way in which this
\nlanguage builds through these <\/p>\n
252
\n00:14:04,280 –> 00:14:07,160
\nverses.
\nYou were under a curse. 3 verse <\/p>\n
253
\n00:14:07,160 –> 00:14:10,600
\n10.
\nYou were under sin. 3 verse 22. <\/p>\n
254
\n00:14:10,800 –> 00:14:14,320
\nYou were guarded under the law.
\nYou were under a teacher. <\/p>\n
255
\n00:14:14,320 –> 00:14:16,400
\nYou were under guardians and
\nstewards. <\/p>\n
256
\n00:14:16,400 –> 00:14:19,080
\nI’ve got different translations
\non the slide from the one I’ve <\/p>\n
257
\n00:14:19,080 –> 00:14:20,520
\nread, but you can follow it
\nthrough. <\/p>\n
258
\n00:14:20,880 –> 00:14:23,640
\nYou were under these natural
\nelements of the world, the <\/p>\n
259
\n00:14:23,640 –> 00:14:26,120
\nentire.
\nWay in which Paul is building up<\/p>\n
260
\n00:14:26,120 –> 00:14:28,480
\nthis point, which we’re going to
\nunderstand in just a second is, <\/p>\n
261
\n00:14:28,480 –> 00:14:36,080
\nis by saying as it was, you were
\nnot free in your former way of <\/p>\n
262
\n00:14:36,080 –> 00:14:37,840
\nlife.
\nYou were not free If you were <\/p>\n
263
\n00:14:37,840 –> 00:14:40,200
\nstill worshipping law, if you
\nwere still living under law, <\/p>\n
264
\n00:14:40,400 –> 00:14:42,920
\nthen then you were not, then you
\nwere not free. <\/p>\n
265
\n00:14:42,920 –> 00:14:46,480
\nAnd now suddenly, when the
\nfullness of time is come, God <\/p>\n
266
\n00:14:46,480 –> 00:14:52,200
\nsends forth his Son, who in some
\nsense is himself constrained in <\/p>\n
267
\n00:14:52,200 –> 00:14:56,120
\nthis way, because he.
\nBecause he is born of a woman, <\/p>\n
268
\n00:14:56,240 –> 00:14:59,240
\nbecause he is born under the
\nlaw, because he is like you and <\/p>\n
269
\n00:14:59,240 –> 00:15:00,600
\nI, or because you and I are like
\nhim. <\/p>\n
270
\n00:15:00,600 –> 00:15:01,720
\nThat’s a better way of putting
\nit. <\/p>\n
271
\n00:15:02,440 –> 00:15:06,920
\nAnd yet the coming of the king
\ncompletely changes things. <\/p>\n
272
\n00:15:07,000 –> 00:15:09,240
\nWe had been minors.
\nWe had no more rights than <\/p>\n
273
\n00:15:09,240 –> 00:15:11,920
\nslaves.
\nWe were confined, we were <\/p>\n
274
\n00:15:11,920 –> 00:15:18,040
\nguarded, we were restricted.
\nAnd yet now you are sons and <\/p>\n
275
\n00:15:18,040 –> 00:15:20,840
\ndaughters, verse 6, and God has
\nsent the spirit of his Son into <\/p>\n
276
\n00:15:20,840 –> 00:15:24,960
\nyour hearts crying ABBA Father,
\nyou will know about adoption in <\/p>\n
277
\n00:15:24,960 –> 00:15:27,760
\nthe 1st century, the way in
\nwhich it was such a drastic and <\/p>\n
278
\n00:15:27,760 –> 00:15:32,240
\nfar reaching innovation.
\nAnd we touched upon it again, <\/p>\n
279
\n00:15:32,240 –> 00:15:34,200
\ndidn’t we, a little bit last
\nnight when we talked about the <\/p>\n
280
\n00:15:34,200 –> 00:15:37,560
\nway in which this even
\nfunctioned in the lives of the <\/p>\n
281
\n00:15:37,560 –> 00:15:40,840
\nCaesars.
\nThat when Julius Caesar, who was<\/p>\n
282
\n00:15:40,840 –> 00:15:44,400
\nchildless, needed an heir, he
\nadopted Octavian, who becomes <\/p>\n
283
\n00:15:44,400 –> 00:15:47,880
\nCaesar Augustus, who becomes the
\none that we compare the son of <\/p>\n
284
\n00:15:47,880 –> 00:15:53,120
\nthe of, of Almighty God with.
\nSo when we get into these verses<\/p>\n
285
\n00:15:53,120 –> 00:15:55,360
\nin chapter 4 and we’re talking
\nabout the adoption of sons, I <\/p>\n
286
\n00:15:55,360 –> 00:15:59,880
\ndon’t need you not to miss the
\ncontrast sat under the surface <\/p>\n
287
\n00:15:59,880 –> 00:16:02,720
\nagain, are the the Roman
\nemperors, the ones who wanted to<\/p>\n
288
\n00:16:02,720 –> 00:16:05,800
\nbe associated with their
\npredecessors, the ones who were <\/p>\n
289
\n00:16:05,800 –> 00:16:09,640
\ndescended from, from God, from
\ngods and and goddesses in the <\/p>\n
290
\n00:16:09,640 –> 00:16:12,160
\nheavens.
\nWe’re also meant to see the <\/p>\n
291
\n00:16:12,160 –> 00:16:15,000
\nconnection to the Egyptian
\nPharaohs, the other ones who <\/p>\n
292
\n00:16:15,000 –> 00:16:18,840
\nwere sons of gods.
\nSo both in the Old Testament, <\/p>\n
293
\n00:16:18,840 –> 00:16:21,000
\nwhere Pharaoh is the son of Rah
\nand he’s going to be made <\/p>\n
294
\n00:16:21,000 –> 00:16:24,280
\nimmortal, and both in the New
\nTestament where where Octavian <\/p>\n
295
\n00:16:24,280 –> 00:16:26,440
\nis going to become Caesar
\nAugustus and become the son of a<\/p>\n
296
\n00:16:26,440 –> 00:16:28,880
\nGod.
\nWe’re learning about something <\/p>\n
297
\n00:16:28,880 –> 00:16:35,720
\nelse because adoption into God’s
\nfamily is a meteoric jump in <\/p>\n
298
\n00:16:35,720 –> 00:16:40,760
\nstatus moves us into a place
\nthat we could never have <\/p>\n
299
\n00:16:40,760 –> 00:16:42,960
\nunderstood.
\nI mean, it’s one thing for one <\/p>\n
300
\n00:16:42,960 –> 00:16:47,320
\nthing for the the great ruler of
\nthe Roman Empire to be adopted <\/p>\n
301
\n00:16:47,320 –> 00:16:51,600
\ninto some ancient lineage,
\nwhether it was even vaguely true<\/p>\n
302
\n00:16:51,600 –> 00:16:57,360
\nor not, but not a Thessalonian
\nslave girl, not a young man who <\/p>\n
303
\n00:16:57,360 –> 00:16:58,760
\nworked down the docks in
\nCorinth. <\/p>\n
304
\n00:17:00,920 –> 00:17:03,640
\nSuddenly these things are moving
\nthe boundaries of our thinking <\/p>\n
305
\n00:17:03,640 –> 00:17:08,079
\nagain, and he’s setting us up to
\nunderstand the significance of <\/p>\n
306
\n00:17:08,200 –> 00:17:11,040
\nof adoption in the Lord Jesus
\nChrist. <\/p>\n
307
\n00:17:11,040 –> 00:17:13,440
\nBut Paul is worried about
\nsomething. <\/p>\n
308
\n00:17:14,119 –> 00:17:17,680
\nHe’s worried that having been
\nset free, having been adopted as<\/p>\n
309
\n00:17:17,680 –> 00:17:21,640
\nsons and daughters, we’re going
\nto be returning to sin again. <\/p>\n
310
\n00:17:22,680 –> 00:17:24,319
\nYou’re no more a servant but a
\nson, he says. <\/p>\n
311
\n00:17:24,319 –> 00:17:26,079
\nAnd if a son, then they’re of
\nGod through Christ. <\/p>\n
312
\n00:17:26,280 –> 00:17:30,720
\nBut verse 8, when you knew not
\nGod, you did service to those <\/p>\n
313
\n00:17:30,720 –> 00:17:32,520
\nwho are not God.
\nYou are restricted. <\/p>\n
314
\n00:17:32,520 –> 00:17:36,480
\nYou are in bondage again.
\nBut now verse 9, after that you <\/p>\n
315
\n00:17:36,480 –> 00:17:38,800
\nhave known God, or rather are
\nknown of God. <\/p>\n
316
\n00:17:40,560 –> 00:17:42,960
\nNow turn you again to the weak
\nand beggarly elements whereof <\/p>\n
317
\n00:17:42,960 –> 00:17:44,920
\nyou desire to be again in
\nbondage. <\/p>\n
318
\n00:17:44,920 –> 00:17:47,000
\nWhy would you go back into
\nlockdown? <\/p>\n
319
\n00:17:47,880 –> 00:17:49,800
\nWhy would you go back into
\nslavery? <\/p>\n
320
\n00:17:50,960 –> 00:17:53,520
\nWhy would you walk free from
\njail and then when you get to <\/p>\n
321
\n00:17:53,520 –> 00:17:55,840
\nthe front doors decide to turn
\naround and go back in because it<\/p>\n
322
\n00:17:55,840 –> 00:17:59,120
\nwas better there?
\nWhy would you do that? <\/p>\n
323
\n00:18:00,760 –> 00:18:03,400
\nAnd yet you remember all those
\nverses we put up a few days ago <\/p>\n
324
\n00:18:03,400 –> 00:18:07,000
\nabout the language that the
\nIsraelites use when they’re <\/p>\n
325
\n00:18:07,000 –> 00:18:08,720
\ncoming out of Egypt and they
\ndon’t like the wilderness <\/p>\n
326
\n00:18:08,720 –> 00:18:11,280
\njourney and they want to go back
\nto Egypt. <\/p>\n
327
\n00:18:11,840 –> 00:18:14,680
\nWe liked being slaves there.
\nWe served in Egypt. <\/p>\n
328
\n00:18:15,280 –> 00:18:19,200
\nYou have brought us out to die.
\nAll of those expressions that <\/p>\n
329
\n00:18:19,200 –> 00:18:21,560
\nwe’ve built up through those
\nslides, one after the other was <\/p>\n
330
\n00:18:21,600 –> 00:18:23,880
\nwas saying actually they liked
\nserving. <\/p>\n
331
\n00:18:23,880 –> 00:18:26,920
\nThey liked being in bondage
\nultimately because they never <\/p>\n
332
\n00:18:26,920 –> 00:18:29,920
\nthought they had been.
\nThat was the John 8 point that <\/p>\n
333
\n00:18:29,920 –> 00:18:32,040
\nwe got to, wasn’t it?
\nWe are Abraham’s seed and we’ve <\/p>\n
334
\n00:18:32,040 –> 00:18:34,240
\nnever been in bondage to anyone.
\nThey never understood that they <\/p>\n
335
\n00:18:34,240 –> 00:18:39,880
\nhad been all the time this great
\nlie that we tell ourselves if we<\/p>\n
336
\n00:18:39,880 –> 00:18:43,280
\nhave not yet repented that we
\nwere never in bondage and <\/p>\n
337
\n00:18:43,280 –> 00:18:44,520
\ntherefore God can’t even touch
\nus. <\/p>\n
338
\n00:18:44,520 –> 00:18:45,680
\nThere’s nothing that can be
\ndone. <\/p>\n
339
\n00:18:46,800 –> 00:18:49,800
\nAnd and and we meet again in
\nthese verses, this same <\/p>\n
340
\n00:18:50,080 –> 00:18:52,720
\nchallenge.
\nI’ve always been able to do it <\/p>\n
341
\n00:18:52,720 –> 00:18:55,560
\nmyself.
\nMaybe that’s the phrase to to <\/p>\n
342
\n00:18:55,560 –> 00:18:57,600
\nhang our hats on on Independence
\nDay, right? <\/p>\n
343
\n00:18:58,680 –> 00:19:02,920
\nThis idea that actually we we
\nneed yet again to to catch <\/p>\n
344
\n00:19:02,920 –> 00:19:06,880
\nPaul’s concerns.
\nI am afraid of you verse 11, in <\/p>\n
345
\n00:19:06,880 –> 00:19:09,520
\ncase I’ve bestowed my labour
\nupon you in vain. <\/p>\n
346
\n00:19:10,040 –> 00:19:12,200
\nSo Paul’s going to open this out
\nfor us, and he’s going to show <\/p>\n
347
\n00:19:12,200 –> 00:19:18,560
\nus in particular with 11
\nremarkable piece of of inspired <\/p>\n
348
\n00:19:18,560 –> 00:19:22,720
\nscriptural wizardry.
\nHe’s going to take us in verse <\/p>\n
349
\n00:19:22,720 –> 00:19:26,760
\n22 to a passage that we would
\nnot have read in the way that <\/p>\n
350
\n00:19:26,760 –> 00:19:28,520
\nPaul is going to read it.
\nI’m not suggesting there’s <\/p>\n
351
\n00:19:28,520 –> 00:19:31,000
\nanything crazy going on here,
\nbut this is, you know, we would <\/p>\n
352
\n00:19:31,000 –> 00:19:33,160
\nnot have read the account that
\nhe’s going to tell us about in <\/p>\n
353
\n00:19:33,160 –> 00:19:36,480
\nthe way that he reads it.
\nI don’t think we bring you all <\/p>\n
354
\n00:19:36,480 –> 00:19:38,160
\nthe way down again to to verse
\n20. <\/p>\n
355
\n00:19:38,200 –> 00:19:41,480
\nWell, verse 21 in Galatians
\nchapter 4, just to just to <\/p>\n
356
\n00:19:41,480 –> 00:19:45,160
\nconnect things up.
\nTell me, you who desire to be <\/p>\n
357
\n00:19:46,280 –> 00:19:50,320
\nconstrained in bondage,
\nrestricted under the law, do you<\/p>\n
358
\n00:19:50,320 –> 00:19:54,520
\nnot hear the law?
\nFor it’s written that Abraham <\/p>\n
359
\n00:19:54,520 –> 00:20:00,160
\nhad two sons, the one by a bond
\nmade and the other by a free <\/p>\n
360
\n00:20:00,160 –> 00:20:01,480
\nwoman.
\nWell, actually, Abraham had more<\/p>\n
361
\n00:20:01,480 –> 00:20:03,120
\nthan two sons.
\nBut we’re just drilling down <\/p>\n
362
\n00:20:03,120 –> 00:20:04,640
\ninto it to Isaac and Ishmael,
\naren’t we? <\/p>\n
363
\n00:20:05,640 –> 00:20:08,640
\nHe who was.
\nBorn, or his rather, he who was <\/p>\n
364
\n00:20:08,640 –> 00:20:12,880
\nof the bondwoman was born after
\nthe flesh. <\/p>\n
365
\n00:20:13,640 –> 00:20:15,640
\nAnd it’s a little quotation.
\nYou may not see it as a <\/p>\n
366
\n00:20:15,640 –> 00:20:18,200
\nquotation, but it’s a little
\nphrase that Paul is is under <\/p>\n
367
\n00:20:18,200 –> 00:20:21,600
\ninspiration plucking out of.
\nOf the Gospel of John, although <\/p>\n
368
\n00:20:21,600 –> 00:20:23,000
\nhaving said that, John’s not
\nbeen written yet. <\/p>\n
369
\n00:20:23,000 –> 00:20:25,760
\nSo maybe there is a process of
\ninspiration working that, that <\/p>\n
370
\n00:20:25,760 –> 00:20:28,320
\nPaul wants us to, to, to
\nunderstand later. <\/p>\n
371
\n00:20:29,280 –> 00:20:31,640
\nHe’s he’s taking it from, from
\nJohn chapter 1. <\/p>\n
372
\n00:20:31,640 –> 00:20:34,280
\nYou remember that the children
\nof God are borne not of blood <\/p>\n
373
\n00:20:34,280 –> 00:20:37,520
\nnor of the will of the flesh,
\nbut of God. <\/p>\n
374
\n00:20:38,160 –> 00:20:40,440
\nThe word is made flesh and dwelt
\namong us full of grace and <\/p>\n
375
\n00:20:40,440 –> 00:20:42,440
\ntruth.
\nThe one who was of the bondwoman<\/p>\n
376
\n00:20:42,440 –> 00:20:46,320
\nwas born in the same way of the
\nflesh after the flesh, but he <\/p>\n
377
\n00:20:46,320 –> 00:20:49,520
\nwho was of the free woman was
\nborn of promise. <\/p>\n
378
\n00:20:50,280 –> 00:20:53,320
\nThe promise of chapter 3 and
\nverse 29 that if you are Abraham<\/p>\n
379
\n00:20:53,320 –> 00:20:55,200
\nseed, you are heirs according to
\nthe promise. <\/p>\n
380
\n00:20:55,720 –> 00:20:57,760
\nPauline is setting up another
\ncontrast. <\/p>\n
381
\n00:20:57,760 –> 00:20:59,600
\nI feel like all I’ve been doing
\nthis week is talking about <\/p>\n
382
\n00:20:59,600 –> 00:21:01,960
\ncontrasts being set up in
\nscripture. <\/p>\n
383
\n00:21:01,960 –> 00:21:05,000
\nChoices that we have to make
\nbetween one path and another <\/p>\n
384
\n00:21:05,000 –> 00:21:07,320
\npath.
\nDo you want a human solution or <\/p>\n
385
\n00:21:07,320 –> 00:21:09,720
\ndo you want a divine solution?
\nDo you want to follow rules and <\/p>\n
386
\n00:21:09,720 –> 00:21:12,960
\nbe restricted and constrained or
\ndo you want the law of grace? <\/p>\n
387
\n00:21:13,680 –> 00:21:19,400
\nSo here is Ishmael born when
\nSarah says God needs a bit of a <\/p>\n
388
\n00:21:19,400 –> 00:21:22,360
\nkick start.
\nI think God’s timetable isn’t <\/p>\n
389
\n00:21:22,360 –> 00:21:23,520
\nquite what I would like it to
\nbe. <\/p>\n
390
\n00:21:23,520 –> 00:21:25,520
\nSo I’m going to push him along
\nin the right direction. <\/p>\n
391
\n00:21:27,240 –> 00:21:31,400
\nAnd Isaac, who is born when
\nGod’s grace is shown to Abraham <\/p>\n
392
\n00:21:32,640 –> 00:21:37,800
\nat the most unlikely time when
\nhe’s far too old to have <\/p>\n
393
\n00:21:37,800 –> 00:21:39,520
\nchildren.
\nAnd so is Sarah. <\/p>\n
394
\n00:21:39,520 –> 00:21:43,200
\nYou know, it’s telling, I think
\nactually that that Sarah is not <\/p>\n
395
\n00:21:43,200 –> 00:21:46,560
\nmentioned here in this, in his
\nallegory, in this, in this <\/p>\n
396
\n00:21:46,560 –> 00:21:48,200
\nsection at the end of Galatians
\n4. <\/p>\n
397
\n00:21:48,560 –> 00:21:50,440
\nIt’s not the allegory of, of
\nSarah and Hagar. <\/p>\n
398
\n00:21:50,440 –> 00:21:52,440
\nIt’s, it’s the allegory of, of
\nIsaac and Ishmael. <\/p>\n
399
\n00:21:52,440 –> 00:21:55,800
\nAnd, and maybe the fact that
\nSarah’s name is, is absent tells<\/p>\n
400
\n00:21:55,800 –> 00:21:58,160
\nus a little bit about God’s
\njudgement on her from that <\/p>\n
401
\n00:21:58,160 –> 00:21:59,280
\nmoment.
\nAnd we’ll, we’ll see a little <\/p>\n
402
\n00:21:59,280 –> 00:22:04,640
\nbit more of that in a minute.
\nBut the same situation exists in<\/p>\n
403
\n00:22:04,640 –> 00:22:09,080
\nGalatia, where the issue of the
\nGentiles coming to the gospel <\/p>\n
404
\n00:22:09,800 –> 00:22:13,160
\nhas riled up the Jewish
\ndisciples, the Jewish converts, <\/p>\n
405
\n00:22:13,440 –> 00:22:17,680
\nto manufacture solutions.
\nAnd artificially raised the bar <\/p>\n
406
\n00:22:17,680 –> 00:22:21,960
\nof fellowship.
\nAnd Paul is writing this letter <\/p>\n
407
\n00:22:21,960 –> 00:22:24,560
\nto try to get underneath that
\nand to try to understand or to <\/p>\n
408
\n00:22:24,560 –> 00:22:26,880
\ntry to help them understand
\nwhat’s going on. <\/p>\n
409
\n00:22:27,280 –> 00:22:28,960
\nThese things, he says, are an
\nallegory. <\/p>\n
410
\n00:22:28,960 –> 00:22:32,320
\nIt’s picture language.
\nFor there are two covenants, one<\/p>\n
411
\n00:22:32,320 –> 00:22:34,920
\nfrom Mount Sinai, which genders
\nto bondage, which is Hagar. <\/p>\n
412
\n00:22:35,160 –> 00:22:39,400
\nThis Hagar is Mount Sinai in
\nArabia and answers to Jerusalem,<\/p>\n
413
\n00:22:40,080 –> 00:22:43,400
\nwhich now is and is in bondage
\nwith her children. <\/p>\n
414
\n00:22:44,480 –> 00:22:46,040
\nWe’ve got that same language
\nagain that you can see on the <\/p>\n
415
\n00:22:46,040 –> 00:22:47,360
\nscreen.
\nWe’re repeating this idea of <\/p>\n
416
\n00:22:47,360 –> 00:22:50,200
\nlanguage, of constraint and
\nrestriction and anti liberty. <\/p>\n
417
\n00:22:51,120 –> 00:22:56,200
\nBut Jerusalem, which is above,
\nis free, which is the mother of <\/p>\n
418
\n00:22:56,200 –> 00:22:59,040
\nus all.
\nRemember Abraham and Isaac on <\/p>\n
419
\n00:22:59,040 –> 00:23:03,760
\nMoriah, whose son is Isaac.
\nOur process of the temptation of<\/p>\n
420
\n00:23:03,760 –> 00:23:07,000
\nAbraham is for Abraham to
\nunderstand whose son Isaac <\/p>\n
421
\n00:23:07,000 –> 00:23:09,960
\nreally is.
\nRemember Pharaoh in, in Exodus <\/p>\n
422
\n00:23:09,960 –> 00:23:12,920
\nchapter 4, the great, great
\nfailure that Pharaoh had made <\/p>\n
423
\n00:23:12,920 –> 00:23:15,760
\nis, is making God’s son work for
\nhim. <\/p>\n
424
\n00:23:16,200 –> 00:23:19,040
\nThis figure is at the very heart
\nof the paradox of liberty. <\/p>\n
425
\n00:23:19,360 –> 00:23:21,120
\nCan I bring you back to Genesis
\nchapter 16? <\/p>\n
426
\n00:23:21,120 –> 00:23:24,840
\nWe’ll come back to Galatians,
\ncome back to Genesis. <\/p>\n
427
\n00:23:25,640 –> 00:23:28,240
\nAnd as we were working through
\nthose little shadows of the <\/p>\n
428
\n00:23:28,240 –> 00:23:31,160
\nExodus, there was one which we
\njust left on the side. <\/p>\n
429
\n00:23:31,160 –> 00:23:38,320
\nUntil now.
\nRemember, we we looked at <\/p>\n
430
\n00:23:38,480 –> 00:23:41,440
\nGenesis 12, we looked at Genesis
\n13, we looked at Genesis 14 and <\/p>\n
431
\n00:23:41,440 –> 00:23:44,200
\nwe said Abraham was, or Abraham
\nwas living out an exodus. <\/p>\n
432
\n00:23:44,560 –> 00:23:47,040
\nHe went down into Egypt.
\nThere were plagues. <\/p>\n
433
\n00:23:47,280 –> 00:23:50,520
\nThey came out with great wealth.
\nThey then moved he and Lot to <\/p>\n
434
\n00:23:50,520 –> 00:23:52,640
\ndivide the land together.
\nThere was a conquest of the <\/p>\n
435
\n00:23:52,640 –> 00:24:00,760
\nkings in Genesis chapter 14, and
\nthen there is a jarring break in<\/p>\n
436
\n00:24:00,760 –> 00:24:05,200
\nGenesis chapter 16.
\nJust glance back to chapter 15 <\/p>\n
437
\n00:24:05,200 –> 00:24:09,160
\nverse 13 for a second.
\nGod says to Abraham no over <\/p>\n
438
\n00:24:09,160 –> 00:24:14,480
\nsurety 15, verse 13 that your
\nseed will be a stranger in a <\/p>\n
439
\n00:24:14,480 –> 00:24:18,880
\nland that is not theirs and
\nshall serve them, and they shall<\/p>\n
440
\n00:24:18,880 –> 00:24:24,640
\nafflict them 400 years.
\nSo three things just to note <\/p>\n
441
\n00:24:24,640 –> 00:24:28,120
\nfrom verse 13, they’re going to
\nbe strangers, they’re going to <\/p>\n
442
\n00:24:28,120 –> 00:24:30,520
\nbe servants, and they’re going
\nto be afflicted. <\/p>\n
443
\n00:24:31,640 –> 00:24:33,320
\nWell, that’s going to work
\nitself out later in the nation, <\/p>\n
444
\n00:24:33,320 –> 00:24:38,000
\nof course, but there is somebody
\nto whom that will apply 1st and <\/p>\n
445
\n00:24:38,000 –> 00:24:41,040
\nit’s somebody that we absolutely
\ndo not expect to see. <\/p>\n
446
\n00:24:42,080 –> 00:24:44,920
\nSo up to 16 and verse one.
\nNow, Sir, I, Abraham’s wife, <\/p>\n
447
\n00:24:44,920 –> 00:24:49,080
\nbear him no children, and she
\nhad a handmaid, an Egyptian <\/p>\n
448
\n00:24:49,640 –> 00:24:52,640
\nwhose name was Hagar, who
\nprobably came out of Egypt at <\/p>\n
449
\n00:24:52,640 –> 00:24:55,720
\nthe end of Genesis 12 when they
\ncame back in that figure we <\/p>\n
450
\n00:24:55,720 –> 00:25:00,880
\nlooked at earlier, three key
\nthings from Genesis 15. <\/p>\n
451
\n00:25:00,960 –> 00:25:04,360
\nThey were to be foreigners.
\nThey were going to be servants. <\/p>\n
452
\n00:25:04,720 –> 00:25:08,400
\nThey were going to be afflicted.
\nWhen we get to Hagar in chapter <\/p>\n
453
\n00:25:08,400 –> 00:25:14,320
\n16, she’s a foreigner, she’s a
\nservant, and down in verse 6, <\/p>\n
454
\n00:25:14,720 –> 00:25:19,200
\nshe’s going to be afflicted.
\nIt’s the same word as in chapter<\/p>\n
455
\n00:25:19,200 –> 00:25:22,400
\n15, verse 13.
\nThat’s weird. <\/p>\n
456
\n00:25:24,000 –> 00:25:28,000
\nWe’ve got an Egyptian afflicted
\nand made to serve in the House <\/p>\n
457
\n00:25:28,000 –> 00:25:32,240
\nof the Hebrews.
\nIt’s a bit eerie. <\/p>\n
458
\n00:25:33,720 –> 00:25:38,280
\nIt’s like an Exodus gone wrong.
\nIt’s like things have yet again <\/p>\n
459
\n00:25:38,280 –> 00:25:42,920
\nbeen turned on their heads.
\nYou might even make the case <\/p>\n
460
\n00:25:42,920 –> 00:25:46,800
\nthat that there is a figure of
\nPharaoh present in Abraham’s <\/p>\n
461
\n00:25:46,800 –> 00:25:48,920
\nhouse.
\nYou know what what Pharaoh does,<\/p>\n
462
\n00:25:49,080 –> 00:25:51,280
\nor what he’s.
\nPlanning to do in genesis 12. <\/p>\n
463
\n00:25:52,200 –> 00:25:55,520
\nPharaoh likes taking women for
\nhimself that that are not his. <\/p>\n
464
\n00:25:56,680 –> 00:26:01,080
\nAnd, and when Abraham takes
\nHagar, who is not his wife, <\/p>\n
465
\n00:26:01,840 –> 00:26:05,480
\nthere is a slightly awkward echo
\nof what Pharaoh is planning to <\/p>\n
466
\n00:26:05,480 –> 00:26:09,080
\ndo in Genesis chapter 12.
\nNow, Abraham’s going to be <\/p>\n
467
\n00:26:09,080 –> 00:26:11,160
\nformed in a very different way
\nbecause of his relationship with<\/p>\n
468
\n00:26:11,160 –> 00:26:12,240
\nGod.
\nDon’t misunderstand me. <\/p>\n
469
\n00:26:12,240 –> 00:26:14,000
\nWe’re not trying to paint too
\ntight a picture here. <\/p>\n
470
\n00:26:14,000 –> 00:26:17,720
\nBut there is just a just a
\nwhisper, just a shadow of what <\/p>\n
471
\n00:26:17,720 –> 00:26:23,160
\nPharaoh was like that manifests
\nitself in in Abraham in these <\/p>\n
472
\n00:26:23,160 –> 00:26:28,120
\nslightly awkward chapters in
\nGenesis chapter 16 might be an <\/p>\n
473
\n00:26:28,120 –> 00:26:31,200
\necho of of the days of Noah.
\nYou remember when we were <\/p>\n
474
\n00:26:31,200 –> 00:26:33,880
\nthinking about that, that the
\nsons of God saw the daughters of<\/p>\n
475
\n00:26:33,880 –> 00:26:37,000
\nmen, that they were fair and
\nthey took them wives of all that<\/p>\n
476
\n00:26:37,000 –> 00:26:40,400
\nthey chose.
\nMaybe we see a whisper of that <\/p>\n
477
\n00:26:40,400 –> 00:26:43,240
\nin what Abraham’s doing when
\nHagar becomes his woman. <\/p>\n
478
\n00:26:45,040 –> 00:26:47,120
\nAnd it’s a full narrative as
\nwell. <\/p>\n
479
\n00:26:47,840 –> 00:26:50,480
\nIt’s not only like Pharaoh.
\nIt’s not only like Noah. <\/p>\n
480
\n00:26:51,320 –> 00:26:53,440
\nBut we’re also going back to the
\nGarden of Eden, aren’t we? <\/p>\n
481
\n00:26:53,440 –> 00:26:56,600
\nChapter 16 and verse 2, Sir, I
\nsaid to Abram, Behold, now the <\/p>\n
482
\n00:26:56,600 –> 00:27:00,960
\nLord has restrained me from
\nbearing freedom word, I pray <\/p>\n
483
\n00:27:00,960 –> 00:27:03,200
\nthee, going to my maid.
\nIt may be that I may obtain <\/p>\n
484
\n00:27:03,200 –> 00:27:07,120
\nchildren by her.
\nAnd Abram listened to the voice <\/p>\n
485
\n00:27:07,360 –> 00:27:10,320
\nof his wife.
\nWhere have you heard that <\/p>\n
486
\n00:27:10,320 –> 00:27:13,000
\nbefore?
\nIt’s Genesis chapter 3 again, <\/p>\n
487
\n00:27:13,000 –> 00:27:16,240
\nisn’t it?
\nGo and take my maid, she says, <\/p>\n
488
\n00:27:16,480 –> 00:27:18,560
\nand he listens to the voice of
\nhis wife. <\/p>\n
489
\n00:27:18,840 –> 00:27:23,480
\nAnd as a result of that, what
\nhappens in Genesis 3 when Adam <\/p>\n
490
\n00:27:23,480 –> 00:27:25,040
\nlistens to the voice of his
\nwife? <\/p>\n
491
\n00:27:25,040 –> 00:27:29,160
\nTheir eyes are opened.
\nWhat happens when Abraham <\/p>\n
492
\n00:27:29,160 –> 00:27:31,040
\nlistens to the voice of his
\nwife? <\/p>\n
493
\n00:27:31,400 –> 00:27:36,400
\nChapter 16 and verse 4.
\nShe saw she had conceived. <\/p>\n
494
\n00:27:36,640 –> 00:27:40,680
\nAnd Sarai says, My wrong be upon
\nthee, I’ve given my maid into <\/p>\n
495
\n00:27:40,680 –> 00:27:43,480
\nthy bosom.
\nAnd when she saw that she had <\/p>\n
496
\n00:27:43,480 –> 00:27:47,040
\nconceived, I was despised in her
\neyes. <\/p>\n
497
\n00:27:47,560 –> 00:27:50,280
\nShe looked with contempt upon
\nher mistress. <\/p>\n
498
\n00:27:50,720 –> 00:27:54,320
\nBoth Sarah and Hagar actually
\njust take on a little bit of the<\/p>\n
499
\n00:27:54,320 –> 00:27:57,480
\ncharacter of Eve.
\nWe wouldn’t expect that. <\/p>\n
500
\n00:27:57,480 –> 00:28:00,040
\nIt’s like the Exodus has been
\nturned upside down and inside <\/p>\n
501
\n00:28:00,040 –> 00:28:05,280
\nout.
\nNow, if that’s that’s <\/p>\n
502
\n00:28:05,320 –> 00:28:08,640
\nreasonable, again, we’re not
\nsuggesting that that Abraham’s <\/p>\n
503
\n00:28:08,640 –> 00:28:11,520
\ngoing to go down some awful path
\nbecause we know that he doesn’t.<\/p>\n
504
\n00:28:11,600 –> 00:28:14,320
\nIf that’s reasonable, what’s the
\nwhat’s the next thing in the <\/p>\n
505
\n00:28:14,320 –> 00:28:18,480
\nGenesis 3 account after and then
\nlistened to the voice of his <\/p>\n
506
\n00:28:18,480 –> 00:28:20,240
\nwife and after their eyes had
\nbeen opened. <\/p>\n
507
\n00:28:20,240 –> 00:28:24,280
\nWell, you remember they hear the
\nvoice of God walking in the <\/p>\n
508
\n00:28:24,280 –> 00:28:30,480
\ngarden in the cool of the day.
\nAnd here it is in 16 verse 7, <\/p>\n
509
\n00:28:31,120 –> 00:28:34,640
\nthe Angel of the Lord found her
\nby a fountain in the wilderness,<\/p>\n
510
\n00:28:35,080 –> 00:28:39,080
\nby the way, to Shure and said,
\nHey, go, hey, Garcia’s maid, <\/p>\n
511
\n00:28:39,080 –> 00:28:41,920
\nwhere did you come from and
\nwhere will you go? <\/p>\n
512
\n00:28:42,960 –> 00:28:46,800
\nIt’s, it’s not the same words,
\nbut it’s the same idea here is <\/p>\n
513
\n00:28:46,800 –> 00:28:49,840
\nGod talking to somebody after
\nthe process that we’ve been <\/p>\n
514
\n00:28:49,840 –> 00:28:51,600
\nthrough.
\nI mean, even verses 10 and 11 <\/p>\n
515
\n00:28:51,600 –> 00:28:53,560
\nlook a little bit like Genesis
\n3, don’t they? <\/p>\n
516
\n00:28:53,840 –> 00:28:57,080
\nThis idea that I will multiply
\nyour seed and it won’t not be <\/p>\n
517
\n00:28:57,080 –> 00:28:59,840
\ncounted for multitude.
\nI mean, it’s it’s not the <\/p>\n
518
\n00:28:59,840 –> 00:29:02,800
\nGenesis 3 promise.
\nIt’s not the go forth and <\/p>\n
519
\n00:29:02,800 –> 00:29:05,600
\nmultiply promise or the have
\ndominion promise of Genesis 1. <\/p>\n
520
\n00:29:05,600 –> 00:29:07,800
\nBut there were little words
\nthere that you just might say, <\/p>\n
521
\n00:29:07,800 –> 00:29:09,200
\nthink, look a little bit
\nsimilar. <\/p>\n
522
\n00:29:10,120 –> 00:29:16,320
\nIt’s a replay of Genesis 3.
\nWhat what Abraham does wrongly, <\/p>\n
523
\n00:29:16,320 –> 00:29:21,560
\nI think, and what Sarai does is
\njust draw us back to a place <\/p>\n
524
\n00:29:21,560 –> 00:29:23,120
\nwhere we probably shouldn’t want
\nto go. <\/p>\n
525
\n00:29:23,800 –> 00:29:27,440
\nSarah’s like Eve, but she’s also
\nlike the serpent because she’s <\/p>\n
526
\n00:29:27,440 –> 00:29:31,160
\ntempting Abraham.
\nAbraham’s like Adam because he <\/p>\n
527
\n00:29:31,160 –> 00:29:34,000
\nlistens, but he’s also like
\nPharaoh. <\/p>\n
528
\n00:29:34,480 –> 00:29:38,200
\nThere is an oppression of this
\nservant, this stranger, which <\/p>\n
529
\n00:29:38,240 –> 00:29:41,720
\nlater we’re going to see open
\nout in the land of Egypt. <\/p>\n
530
\n00:29:43,360 –> 00:29:46,400
\nAnd slightly bizarrely, but very
\nimportantly for the point that <\/p>\n
531
\n00:29:46,400 –> 00:29:50,080
\nPaul’s going to make in
\nGalatians, Hagar’s the one who <\/p>\n
532
\n00:29:50,080 –> 00:29:54,160
\nreceives blessings and pains as
\na consequence of the fall. <\/p>\n
533
\n00:29:54,280 –> 00:29:57,680
\nGenesis 16 is a replay of
\nsomething that we’ve seen <\/p>\n
534
\n00:29:57,680 –> 00:30:02,840
\nalready.
\nThat’s why the allegory that the<\/p>\n
535
\n00:30:02,840 –> 00:30:05,960
\napostle Paul draws us to is so
\npowerful. <\/p>\n
536
\n00:30:06,840 –> 00:30:10,400
\nThis is not how God told his
\nfaithful disciples that <\/p>\n
537
\n00:30:10,400 –> 00:30:11,920
\ndiscipleship would be worked
\nout. <\/p>\n
538
\n00:30:13,280 –> 00:30:16,120
\nThings have gone astray.
\nAnd the experience of Hagar that<\/p>\n
539
\n00:30:16,120 –> 00:30:19,760
\nthe circumstances we see is an
\ninversion of the Exodus. <\/p>\n
540
\n00:30:19,760 –> 00:30:22,520
\nIt’s like Pharaoh’s persecution
\nwithin the House of the Hebrews.<\/p>\n
541
\n00:30:24,240 –> 00:30:28,200
\nWe read Genesis 16 and we go,
\nwell, you know, she’s kind of <\/p>\n
542
\n00:30:28,200 –> 00:30:31,320
\njust collateral damage, which is
\na pretty awful way of looking at<\/p>\n
543
\n00:30:31,320 –> 00:30:32,600
\nit.
\nBut actually what it does is it <\/p>\n
544
\n00:30:32,600 –> 00:30:36,760
\nintroduces us to Key key freedom
\nthemes, key liberty ideas, <\/p>\n
545
\n00:30:36,760 –> 00:30:38,880
\nbecause you’ve got strangers in
\nthe house and you’ve got this <\/p>\n
546
\n00:30:38,880 –> 00:30:41,520
\nidea of a sojourner and this
\nidea of being afflicted. <\/p>\n
547
\n00:30:41,520 –> 00:30:45,520
\nOnly here the boots on the other
\nfoot, the sandals on the other <\/p>\n
548
\n00:30:45,520 –> 00:30:48,240
\nshoe, right?
\nGod’s going to fulfil his <\/p>\n
549
\n00:30:48,240 –> 00:30:52,640
\npromises, but as he fulfils
\nthem, he will deal with the <\/p>\n
550
\n00:30:52,640 –> 00:30:57,120
\nserpent like tendencies within
\nall of us, even the people that <\/p>\n
551
\n00:30:57,120 –> 00:31:02,040
\nwe think are pretty good
\nexamples of faith, even people <\/p>\n
552
\n00:31:02,040 –> 00:31:05,720
\nlike Abraham and Sarai.
\nAnd this spiritual formation <\/p>\n
553
\n00:31:05,720 –> 00:31:09,680
\nthat needs to begin within all
\nof us needs also to begin in the<\/p>\n
554
\n00:31:09,680 –> 00:31:11,920
\nlife of Abraham.
\nSo there are two groups that <\/p>\n
555
\n00:31:11,920 –> 00:31:14,760
\nPaul is pointing us to in
\nGalatians chapter 4. <\/p>\n
556
\n00:31:14,760 –> 00:31:16,320
\nCome, come back there with me,
\nplease. <\/p>\n
557
\n00:31:16,320 –> 00:31:19,560
\nI’m going to run out of, run out
\nof time if we’re not careful. <\/p>\n
558
\n00:31:20,160 –> 00:31:25,960
\nGalatians chapter 4 once again.
\nAnd, and, and it’s a chapter <\/p>\n
559
\n00:31:25,960 –> 00:31:29,520
\nthat we’ll deal with two, two
\ngroups, I think. <\/p>\n
560
\n00:31:33,320 –> 00:31:37,120
\nThe Jews who reject the gospel
\naltogether and yet who are <\/p>\n
561
\n00:31:37,120 –> 00:31:39,640
\nalways dogging his steps
\nwherever he travels around the <\/p>\n
562
\n00:31:39,640 –> 00:31:43,960
\nMediterranean, and the Jewish
\nconverts who don’t want the <\/p>\n
563
\n00:31:43,960 –> 00:31:45,640
\nGentiles in fellowship.
\nAnd they’re the ones, I think, <\/p>\n
564
\n00:31:45,640 –> 00:31:49,200
\nthat are the focus most of all.
\nNow Galatians is written. <\/p>\n
565
\n00:31:50,400 –> 00:31:52,120
\nDid I mention it last night?
\nI probably did. <\/p>\n
566
\n00:31:52,400 –> 00:31:56,360
\nIt’s written almost certainly
\nbetween Acts 14 and 15, after <\/p>\n
567
\n00:31:56,360 –> 00:32:00,280
\nthe first missionary journey.
\nWhen the Gentiles are first <\/p>\n
568
\n00:32:00,520 –> 00:32:05,480
\npublicly and visibly called to
\nPaul’s ministry, come to <\/p>\n
569
\n00:32:05,480 –> 00:32:09,360
\nGalatians 4, verse 27, where we
\nwhere we finished before. <\/p>\n
570
\n00:32:09,360 –> 00:32:13,640
\nFor it is written, Rejoice, thou
\nBaron, that bearest not break <\/p>\n
571
\n00:32:13,640 –> 00:32:16,040
\nforth, and cry thou that
\ntravailest not. <\/p>\n
572
\n00:32:16,360 –> 00:32:20,600
\nFor the desolate hath many more
\nchildren than she which hath a <\/p>\n
573
\n00:32:20,600 –> 00:32:23,040
\nhusband.
\nIt’s quote from Isaiah 54 verse <\/p>\n
574
\n00:32:23,040 –> 00:32:25,960
\none which she.
\nIt’s significant, not least <\/p>\n
575
\n00:32:25,960 –> 00:32:28,360
\nbecause it’s right after the 4th
\nservant song where we were <\/p>\n
576
\n00:32:28,360 –> 00:32:30,200
\nyesterday.
\nSo we’re picking up in that <\/p>\n
577
\n00:32:30,200 –> 00:32:32,720
\nstream of thought that Isaiah
\nhas got. <\/p>\n
578
\n00:32:32,920 –> 00:32:35,600
\nAnd actually all of the rest of
\nIsaiah is about the redemption <\/p>\n
579
\n00:32:35,600 –> 00:32:37,440
\nof Israel.
\nIt’s about the the the focus <\/p>\n
580
\n00:32:37,840 –> 00:32:41,480
\nlanding firmly on Jerusalem, but
\nabout God’s people coming back <\/p>\n
581
\n00:32:41,720 –> 00:32:44,280
\nfrom exile.
\nAnd we are comparing Sarah’s joy<\/p>\n
582
\n00:32:44,520 –> 00:32:50,640
\nin bearing Isaac with, well, in
\nIsaiah, the restoration or the <\/p>\n
583
\n00:32:50,640 –> 00:32:54,120
\nfreedom of Jerusalem after
\ncaptivity, and what that will <\/p>\n
584
\n00:32:54,120 –> 00:32:57,600
\nmean in a fuller sense later on
\nwhen the king comes again in his<\/p>\n
585
\n00:32:57,600 –> 00:32:59,800
\nglory.
\nBut also the freedom that <\/p>\n
586
\n00:32:59,800 –> 00:33:06,040
\nGentile converts have in Christ
\nthat Paul’s Jewish readers, <\/p>\n
587
\n00:33:06,040 –> 00:33:09,000
\nJewish hearers, are not
\nexpecting to come across. <\/p>\n
588
\n00:33:09,840 –> 00:33:12,080
\nAnd so not everybody’s happy
\nwith it, just like not everybody<\/p>\n
589
\n00:33:12,080 –> 00:33:16,680
\nwas happy that Isaac was born
\nand changed the circumstances <\/p>\n
590
\n00:33:16,680 –> 00:33:19,160
\nback in Genesis because Ishmael
\ndoesn’t want Isaac to inherit <\/p>\n
591
\n00:33:19,160 –> 00:33:21,720
\nwithout him.
\nAnd we see that later in <\/p>\n
592
\n00:33:21,720 –> 00:33:24,200
\nGenesis.
\nAnd the Judaizes don’t want the <\/p>\n
593
\n00:33:24,200 –> 00:33:25,680
\nGentiles to inherit without
\nthem. <\/p>\n
594
\n00:33:26,480 –> 00:33:29,080
\nIn fact, they they’d really like
\nthe Gentiles not to inherit at <\/p>\n
595
\n00:33:29,080 –> 00:33:31,000
\nall.
\nThey’d like to push them right <\/p>\n
596
\n00:33:31,000 –> 00:33:32,720
\nout of the gospel and push them
\naway. <\/p>\n
597
\n00:33:32,720 –> 00:33:34,400
\nAnd verse 28 goes on to make
\nthat point. <\/p>\n
598
\n00:33:34,400 –> 00:33:37,560
\nWe brethren as Isaac was, are
\nthe children of promise. <\/p>\n
599
\n00:33:38,040 –> 00:33:42,200
\nBut as then he who was born
\nafter the flesh, same phrase as <\/p>\n
600
\n00:33:42,360 –> 00:33:49,440
\nverse 23 persecuted him, born
\nafter the Spirit, so it is now. <\/p>\n
601
\n00:33:51,080 –> 00:33:55,000
\nSo the context for Galatians is
\nis in between Acts 14 and 15, <\/p>\n
602
\n00:33:55,000 –> 00:33:56,680
\nthere are four places in those
\nchapters. <\/p>\n
603
\n00:33:56,680 –> 00:34:01,760
\nIn fact, maybe just look at it
\nrather than me tell you 4 places<\/p>\n
604
\n00:34:01,760 –> 00:34:07,480
\nin Acts 13 and 14 where where
\nthe Jews persecute Paul during <\/p>\n
605
\n00:34:07,480 –> 00:34:10,920
\nhis preaching campaign.
\nSo there could be an underground<\/p>\n
606
\n00:34:10,920 –> 00:34:13,600
\nallusion here to the Jews who
\nare persecuting the gospel and <\/p>\n
607
\n00:34:13,600 –> 00:34:16,239
\npersecuting the converts.
\nBut actually it’s more <\/p>\n
608
\n00:34:16,239 –> 00:34:19,639
\nreasonable, I think, to see it
\nin the light of the Jerusalem <\/p>\n
609
\n00:34:19,639 –> 00:34:22,159
\nconference.
\nIn Acts chapter 15, that the <\/p>\n
610
\n00:34:22,159 –> 00:34:25,840
\nJews are wanting to put upon the
\nGentiles a yoke of bondage that <\/p>\n
611
\n00:34:25,840 –> 00:34:28,320
\nthey were never able to bear.
\nIf you’ve turned back to Acts, <\/p>\n
612
\n00:34:28,320 –> 00:34:31,840
\nit’s Acts 15 and verse 10.
\nWhy therefore tempt ye God, to <\/p>\n
613
\n00:34:31,840 –> 00:34:35,440
\nput a yoke upon the next of the
\ndisciples, which neither we nor <\/p>\n
614
\n00:34:35,440 –> 00:34:38,480
\nour fathers were able to bear?
\nBut we believe that through the <\/p>\n
615
\n00:34:38,480 –> 00:34:42,159
\ngrace of the Lord Jesus Christ
\nwe shall be saved, even as they <\/p>\n
616
\n00:34:42,520 –> 00:34:44,120
\nand Paul says.
\nNobody’s been able to do it up <\/p>\n
617
\n00:34:44,120 –> 00:34:46,440
\nuntil now, So why are you making
\nthem behave in the way that you <\/p>\n
618
\n00:34:46,440 –> 00:34:49,560
\nnever could?
\nAnd it completely flips our <\/p>\n
619
\n00:34:49,560 –> 00:34:54,280
\nunderstanding of what the Old
\nTestament looks like because the<\/p>\n
620
\n00:34:54,280 –> 00:34:57,160
\nJews are convinced that they are
\nnot under bondage, that they are<\/p>\n
621
\n00:34:57,160 –> 00:34:59,800
\nnot restrained, they are not
\nrestricted, they are not unfree <\/p>\n
622
\n00:35:00,800 –> 00:35:02,440
\nbecause of their heritage from
\nMoses. <\/p>\n
623
\n00:35:02,440 –> 00:35:05,240
\nWe are Abraham’s children and
\nwe’re never in bondage to <\/p>\n
624
\n00:35:05,280 –> 00:35:08,400
\nanyone.
\nAnd Paul says, you must be <\/p>\n
625
\n00:35:08,400 –> 00:35:11,720
\nkidding me.
\nYou are the ones in bondage and <\/p>\n
626
\n00:35:11,720 –> 00:35:16,240
\nthe children of the free woman.
\nThat Paul talks to us about in <\/p>\n
627
\n00:35:16,240 –> 00:35:19,160
\nGalatians 4 are those who can
\nshake off their allegiance to <\/p>\n
628
\n00:35:19,160 –> 00:35:22,120
\nlaw, not those who go back to it
\nand stick with it every day of <\/p>\n
629
\n00:35:22,120 –> 00:35:24,360
\ntheir lives.
\nWhich is why back in Galatians 3<\/p>\n
630
\n00:35:24,360 –> 00:35:28,320
\nand verse 30, Paul brings us to
\nanother quotation. <\/p>\n
631
\n00:35:28,560 –> 00:35:31,680
\nWhat says the Scripture
\ntherefore cast out the bondwoman<\/p>\n
632
\n00:35:31,680 –> 00:35:34,800
\nand her son, For the son of the
\nbondwoman shall not be free, <\/p>\n
633
\n00:35:34,840 –> 00:35:37,440
\nshall not be heir with the son
\nof the free woman. <\/p>\n
634
\n00:35:37,720 –> 00:35:41,960
\nHave you noticed what Paul is
\ndoing in Galatians chapter 4? <\/p>\n
635
\n00:35:42,560 –> 00:35:47,280
\nHe’s just called the Jewish.
\nChristian converts, descendants <\/p>\n
636
\n00:35:47,280 –> 00:35:50,720
\nof Ishmael.
\nHe’s just called the Jews Arabs.<\/p>\n
637
\n00:35:53,360 –> 00:35:55,480
\nCan you imagine the reaction
\nthat that would have brought? <\/p>\n
638
\n00:35:56,040 –> 00:35:59,480
\nHe says they stand in the line
\nof the Abraham who looked a bit <\/p>\n
639
\n00:35:59,480 –> 00:36:02,560
\nlike Pharaoh in that incident in
\nGenesis chapter 16. <\/p>\n
640
\n00:36:04,240 –> 00:36:08,960
\nAnd the core of Galatians
\nchapter 4 is that both Jewish <\/p>\n
641
\n00:36:09,160 –> 00:36:12,200
\nand Gentile converts to the
\ngospel. <\/p>\n
642
\n00:36:12,920 –> 00:36:16,480
\nThey need to focus on being
\nIsaacs and not putting <\/p>\n
643
\n00:36:16,480 –> 00:36:19,040
\nthemselves at the risk of being
\nIshmaels. <\/p>\n
644
\n00:36:19,960 –> 00:36:21,760
\nYou think you were never in
\nbondage to anyone? <\/p>\n
645
\n00:36:21,760 –> 00:36:26,520
\nWell, you’re trying to be even
\nin some sense Abraham was. <\/p>\n
646
\n00:36:27,040 –> 00:36:30,320
\nAnd Sarai in Genesis 16, where
\nthey, as it were, put themselves<\/p>\n
647
\n00:36:30,320 –> 00:36:32,480
\nunder bondage by the actions
\nthat they took. <\/p>\n
648
\n00:36:32,480 –> 00:36:38,400
\nAnd you remember the next
\nincident after the Hagar <\/p>\n
649
\n00:36:38,400 –> 00:36:41,040
\nchapter, after Genesis 16.
\nWhat’s the next thing that <\/p>\n
650
\n00:36:41,040 –> 00:36:46,040
\nhappens in Genesis as the story
\nrolls on chapter 17? <\/p>\n
651
\n00:36:46,680 –> 00:36:49,840
\nThe covenant of circumcision.
\nIt’s about the taming of the <\/p>\n
652
\n00:36:49,840 –> 00:36:52,440
\nflesh.
\nIt’s about bringing down your <\/p>\n
653
\n00:36:52,440 –> 00:36:54,560
\ndominance.
\nAbraham is being told not to <\/p>\n
654
\n00:36:54,560 –> 00:36:56,160
\nfollow in the paths of other
\nGenesis. <\/p>\n
655
\n00:36:56,160 –> 00:36:57,400
\nPeople.
\nWho? <\/p>\n
656
\n00:36:57,400 –> 00:36:59,680
\nWho am I allowed to say it like
\nthis? <\/p>\n
657
\n00:36:59,680 –> 00:37:01,360
\nWho thought with that particular
\norgan? <\/p>\n
658
\n00:37:01,360 –> 00:37:03,880
\nPeople like Nimrod, the empire
\nbuilder. <\/p>\n
659
\n00:37:04,040 –> 00:37:06,240
\nPeople like the Babel?
\nWell, those like the Babel <\/p>\n
660
\n00:37:06,240 –> 00:37:07,400
\nbuilders.
\nWho? <\/p>\n
661
\n00:37:07,400 –> 00:37:09,640
\nWho?
\nWho brought about that enforced <\/p>\n
662
\n00:37:09,640 –> 00:37:11,600
\nslavery?
\nPeople like Pharaoh of Genesis <\/p>\n
663
\n00:37:11,600 –> 00:37:14,640
\nchapter 12, Who?
\nWho took women for themselves? <\/p>\n
664
\n00:37:16,160 –> 00:37:18,880
\nAnd God introduces the covenant
\nof circumcision, so that Abraham<\/p>\n
665
\n00:37:18,880 –> 00:37:20,560
\nhas no confidence in his own
\nflesh. <\/p>\n
666
\n00:37:20,720 –> 00:37:23,080
\nWhat does Paul do in the very
\nnext chapter? <\/p>\n
667
\n00:37:23,960 –> 00:37:27,040
\nGalatians 5 and verse one.
\nStand fast in the liberty, <\/p>\n
668
\n00:37:27,040 –> 00:37:29,120
\ntherefore, where wherewith
\nChrist has made us free. <\/p>\n
669
\n00:37:29,360 –> 00:37:31,480
\nBe not entangled again with the
\nyoke of bondage. <\/p>\n
670
\n00:37:31,480 –> 00:37:35,920
\nBehold, I Paul, say to you, that
\nif you be circumcised, Christ <\/p>\n
671
\n00:37:35,920 –> 00:37:39,560
\nshall profit you nothing.
\nI testify again to every man who<\/p>\n
672
\n00:37:39,560 –> 00:37:42,600
\nis circumcised that he’s a
\ndebtor to do the whole law. <\/p>\n
673
\n00:37:42,880 –> 00:37:46,200
\nNeither circumcision nor
\nuncircumcision counts anything, <\/p>\n
674
\n00:37:46,520 –> 00:37:50,520
\nbut only for faith.
\nWorking in love might be my <\/p>\n
675
\n00:37:50,520 –> 00:37:55,040
\nalarm call, I think.
\nCome down to chapter 5 and verse<\/p>\n
676
\n00:37:55,040 –> 00:38:00,080
\n13, Galatians 5 and verse 13.
\nFor, brethren, you have been <\/p>\n
677
\n00:38:00,080 –> 00:38:04,800
\ncalled unto liberty only.
\nUse not liberty for an occasion <\/p>\n
678
\n00:38:05,160 –> 00:38:09,720
\nfor the flesh, but by love.
\nServe one another for all. <\/p>\n
679
\n00:38:09,720 –> 00:38:12,600
\nThe law is fulfilled in this one
\nword, that thou shalt love thy <\/p>\n
680
\n00:38:12,600 –> 00:38:15,320
\nneighbor as thyself.
\nIf you bite and devour one <\/p>\n
681
\n00:38:15,320 –> 00:38:18,640
\nanother, take heed that you be
\nnot consumed of one another. <\/p>\n
682
\n00:38:19,240 –> 00:38:22,840
\nGrace is not a trade off, Paul
\nsays to his readers. <\/p>\n
683
\n00:38:23,440 –> 00:38:26,520
\nIt’s done through love.
\nIt’s done through the one who <\/p>\n
684
\n00:38:26,520 –> 00:38:28,720
\ntook upon himself the form of a
\nservant who was made in the <\/p>\n
685
\n00:38:28,720 –> 00:38:31,640
\nlikeness of men.
\nIt’s done through the one who <\/p>\n
686
\n00:38:31,640 –> 00:38:36,240
\nwas rich, yet for our sakes
\nbecame poor, who gave himself <\/p>\n
687
\n00:38:36,280 –> 00:38:40,920
\nup, who disadvantaged himself,
\nall this different language of <\/p>\n
688
\n00:38:40,920 –> 00:38:43,760
\nfreedom and liberty that rolls
\naway through our Scriptures. <\/p>\n
689
\n00:38:43,760 –> 00:38:47,280
\nIt’s freedom from the mindset
\nthat says I can continue in sin,<\/p>\n
690
\n00:38:47,280 –> 00:38:52,120
\nthat grace may abound.
\nThat says God, if I do it like <\/p>\n
691
\n00:38:52,120 –> 00:38:55,920
\nthis, then I’ve earned something
\nand I can take a day off <\/p>\n
692
\n00:38:55,920 –> 00:38:58,480
\ntomorrow from worrying about
\ndiscipleship. <\/p>\n
693
\n00:38:59,760 –> 00:39:02,040
\nIt’s freedom from the mindset
\nthat says, brother, you can have<\/p>\n
694
\n00:39:02,040 –> 00:39:04,600
\nthat today.
\nNext AGM, we’re doing things my <\/p>\n
695
\n00:39:04,600 –> 00:39:09,560
\nway.
\nIt’s a quid pro quo, been there,<\/p>\n
696
\n00:39:09,560 –> 00:39:11,560
\ndone that.
\nI’ve had those thoughts in Agms.<\/p>\n
697
\n00:39:11,920 –> 00:39:14,680
\nI will trade out today in order
\nto win something back next time <\/p>\n
698
\n00:39:14,680 –> 00:39:16,440
\naround.
\nIt’s the difference between <\/p>\n
699
\n00:39:16,720 –> 00:39:19,760
\nbetween being under something
\nand not being under something. <\/p>\n
700
\n00:39:20,440 –> 00:39:22,680
\nThose who are led by the Spirit,
\nwhere am I looking? <\/p>\n
701
\n00:39:22,680 –> 00:39:25,320
\nVerse 18 in chapter 5 if you are
\nled by the Spirit. <\/p>\n
702
\n00:39:25,600 –> 00:39:31,120
\nYou are not under the law.
\nIt’s can I say it freedom <\/p>\n
703
\n00:39:31,120 –> 00:39:35,320
\nprinciple #9 service is not a
\ntransaction. <\/p>\n
704
\n00:39:36,800 –> 00:39:40,840
\nIt’s not a quid pro quo, it’s
\nnot a contract, it’s something <\/p>\n
705
\n00:39:40,840 –> 00:39:45,720
\nthat we do in love. 6 chapter 6
\nand verse one. <\/p>\n
706
\n00:39:45,720 –> 00:39:50,200
\nBrethren, if a man be overtaken
\nin a fault, you which are <\/p>\n
707
\n00:39:50,200 –> 00:39:54,360
\nspiritual, restore such a one in
\nthe spirit of meekness, <\/p>\n
708
\n00:39:54,920 –> 00:40:00,360
\nconsidering thyself, lest thou
\nalso be tempted, bear one <\/p>\n
709
\n00:40:00,360 –> 00:40:04,400
\nanother’s burdens, and so fulfil
\nthe law of Christ. <\/p>\n
710
\n00:40:05,240 –> 00:40:08,240
\nThat brother taken in sin, that
\nsister taken in sin, you don’t <\/p>\n
711
\n00:40:08,240 –> 00:40:11,320
\nforgive them because you’re
\nbuying goodwill in case you fall<\/p>\n
712
\n00:40:11,320 –> 00:40:13,720
\ninto the same temptation and you
\nwant to make sure you’re safe <\/p>\n
713
\n00:40:13,720 –> 00:40:17,120
\nlater on.
\nForgive them because, well, you <\/p>\n
714
\n00:40:17,120 –> 00:40:21,800
\nknow what it’s like to be sinful
\ntoo, and still loved. <\/p>\n
715
\n00:40:22,800 –> 00:40:25,000
\nAnd you say to that brother or
\nthat sister in those <\/p>\n
716
\n00:40:25,000 –> 00:40:27,920
\ncircumstances, I will stand
\nbeside you as you face the <\/p>\n
717
\n00:40:27,920 –> 00:40:30,080
\nconsequences for what you’ve
\ndone because that’s what the <\/p>\n
718
\n00:40:30,080 –> 00:40:34,520
\nLord did for me.
\nThat’s grace. <\/p>\n
719
\n00:40:36,040 –> 00:40:37,720
\nThese are wisdom issues,
\nbrothers and sisters. <\/p>\n
720
\n00:40:37,720 –> 00:40:40,920
\nWe need to, we need to live as
\nif we are members one of <\/p>\n
721
\n00:40:40,920 –> 00:40:44,080
\nanother.
\nWe need to live as if what the <\/p>\n
722
\n00:40:44,080 –> 00:40:50,320
\nLord said about his body is
\nactually true, that grace is not<\/p>\n
723
\n00:40:50,320 –> 00:40:53,080
\na transaction, that acts of
\nfreedom are unquantifiable, That<\/p>\n
724
\n00:40:53,080 –> 00:40:56,480
\nit’s easier to say no than yes,
\nand a lot harder to say. <\/p>\n
725
\n00:40:56,840 –> 00:41:00,200
\nHere’s my open hand.
\nHow much do you need that <\/p>\n
726
\n00:41:00,200 –> 00:41:02,800
\nDeuteronomy 15 language from
\nfrom a little while ago? <\/p>\n
727
\n00:41:04,840 –> 00:41:06,840
\nLiberty is not the liberty of
\nthe 1960s. <\/p>\n
728
\n00:41:07,560 –> 00:41:11,280
\nOK, That’s the idea that you had
\nwhen we came here this week. <\/p>\n
729
\n00:41:11,360 –> 00:41:12,960
\nThen, then, then we’ve hopefully
\nchanged that. <\/p>\n
730
\n00:41:12,960 –> 00:41:14,800
\nIt’s not the liberty where God
\nowes me something. <\/p>\n
731
\n00:41:15,000 –> 00:41:18,040
\nIt’s not the liberty where I can
\nearn or trade or argue my way to<\/p>\n
732
\n00:41:18,040 –> 00:41:21,600
\na better place.
\nIt’s the liberty where we do <\/p>\n
733
\n00:41:21,600 –> 00:41:25,880
\nthings out of grace and love.
\nThere was a preacher who once <\/p>\n
734
\n00:41:26,000 –> 00:41:31,680
\nsaid, Lord, help us to be
\nprepared to lose and lose and <\/p>\n
735
\n00:41:31,680 –> 00:41:37,880
\nlose until we die and then wake
\nup to eternal glory. <\/p>\n
736
\n00:41:39,240 –> 00:41:41,720
\nNow we didn’t mean we should
\nsuffer abuse. <\/p>\n
737
\n00:41:42,640 –> 00:41:47,640
\nHe didn’t mean that we should
\nthat we should die for others in<\/p>\n
738
\n00:41:47,640 –> 00:41:53,040
\nin odd non gospel senses.
\nHe said, and I think he meant <\/p>\n
739
\n00:41:53,400 –> 00:41:55,720
\nthis is the the slave of Exodus
\n21. <\/p>\n
740
\n00:41:56,560 –> 00:41:58,880
\nThis is the man who says I love
\nmy master, my wife and my <\/p>\n
741
\n00:41:58,880 –> 00:42:00,800
\nchildren and I will not go out
\nfree. <\/p>\n
742
\n00:42:01,440 –> 00:42:05,840
\nThis is the person who gives for
\nothers, and you get to choose <\/p>\n
743
\n00:42:05,840 –> 00:42:08,280
\nyour redemption story just like
\nI get to choose mine. <\/p>\n
744
\n00:42:08,280 –> 00:42:10,400
\nAnd it can be the one where we
\nare in bondage to everything <\/p>\n
745
\n00:42:10,400 –> 00:42:13,440
\nthat we’ve ever been tied down
\nby, or it’s the one where we see<\/p>\n
746
\n00:42:13,440 –> 00:42:18,200
\ngrace and freedom and liberty.
\nSo how about you brothers and <\/p>\n
747
\n00:42:18,200 –> 00:42:23,760
\nsisters on Independence Day?
\nHave you, have you struck your <\/p>\n
748
\n00:42:23,760 –> 00:42:26,840
\nown little deal with God?
\nIs there a little secret place <\/p>\n
749
\n00:42:26,840 –> 00:42:28,840
\nin your heart that you’re not
\nprepared to let Him go? <\/p>\n
750
\n00:42:30,000 –> 00:42:32,720
\nAre you telling Him that you are
\na disciple and yet there is a <\/p>\n
751
\n00:42:32,720 –> 00:42:35,200
\nlittle hole there that you
\naren’t letting anybody go and <\/p>\n
752
\n00:42:35,200 –> 00:42:38,960
\nlook at where you’re prepared to
\ngive just a little less of <\/p>\n
753
\n00:42:38,960 –> 00:42:42,280
\nyourself to Him and still think
\nthat you are a disciple? <\/p>\n
754
\n00:42:43,560 –> 00:42:45,760
\nHave you forgotten?
\nHave I forgotten that redemption<\/p>\n
755
\n00:42:45,760 –> 00:42:49,920
\nis not for my restriction, but
\nfor my glory or sorry for His <\/p>\n
756
\n00:42:49,920 –> 00:42:54,880
\nglory and for my joy in that?
\nHave I understood that freedom <\/p>\n
757
\n00:42:54,880 –> 00:42:57,840
\nis not an unfettered pursuit of
\nmy desires? <\/p>\n
758
\n00:42:57,840 –> 00:43:00,560
\nIt’s not a restriction of my
\nbrothers and sisters. <\/p>\n
759
\n00:43:00,800 –> 00:43:04,400
\nIt’s the joy of bringing God’s
\npleasure to Him because He has <\/p>\n
760
\n00:43:04,400 –> 00:43:09,680
\nliberated me and set me free,
\nbut not free to go and do what I<\/p>\n
761
\n00:43:09,680 –> 00:43:12,480
\nchoose, free to go and be a
\nservant again. <\/p>\n
762
\n00:43:13,520 –> 00:43:15,800
\nThey’re massive challenges.
\nFreedom is not easy. <\/p>\n
763
\n00:43:16,840 –> 00:43:19,120
\nAnd one of the things that we’ve
\nbeen working our way towards is <\/p>\n
764
\n00:43:19,120 –> 00:43:21,480
\nunderstanding this week that
\nthat as we live out our <\/p>\n
765
\n00:43:21,480 –> 00:43:25,040
\ndiscipleship, as we begin to
\nthink about going back to our <\/p>\n
766
\n00:43:25,040 –> 00:43:28,760
\necclesias and thinking about
\nfamily life and ecclesial life, <\/p>\n
767
\n00:43:28,760 –> 00:43:31,600
\nand the way we react when we
\nwalk into the office or the <\/p>\n
768
\n00:43:31,600 –> 00:43:35,360
\nworkplace in in however many
\nweeks it is you go back to work.<\/p>\n
769
\n00:43:37,000 –> 00:43:40,320
\nThe the The paradox of Liberty
\nasks us to change our thinking, <\/p>\n
770
\n00:43:40,680 –> 00:43:44,400
\nto rebuild our mindset, not to
\nthink about things as a quid pro<\/p>\n
771
\n00:43:44,400 –> 00:43:48,720
\nquo, as a trade off, but to pour
\nourselves out for each other as <\/p>\n
772
\n00:43:48,720 –> 00:43:50,640
\nthe Lord poured himself out for
\nus. <\/p>\n
773
\n00:43:51,480 –> 00:43:54,080
\nEverybody serves.
\nThe only thing that we get to <\/p>\n
774
\n00:43:54,080 –> 00:43:55,280
\ndecide is what we serve.\n<\/p><\/div>\n","protected":false},"excerpt":{"rendered":"
Class 6 from this series was used in GCT Episode 363. 1 00:00:00,360 –> 00:00:03,360 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\/107603743\/https%3A%2F%2Fd3ctxlq1ktw2nl.cloudfront.net%2Fstaging%2F2025-7-31%2F6b4b7ffd-9cf8-273d-f9aa-4d792272bb1a.mp3","podmotor_file_id":"","podmotor_episode_id":"","cover_image":"","cover_image_id":"","duration":"00:43:56","filesize":"81.88M","filesize_raw":"","date_recorded":"","explicit":"","block":""},"tags":[],"series":[18],"class_list":["post-1361","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\/1361\/martyn-lawrence-paradox-of-liberty-class-5-proclaiming-liberty","player_link":"https:\/\/goodchristadelphiantalks.com\/podcast-player\/1361\/martyn-lawrence-paradox-of-liberty-class-5-proclaiming-liberty","audio_player":"https:\/\/goodchristadelphiantalks.com\/podcast-player\/1361\/martyn-lawrence-paradox-of-liberty-class-5-proclaiming-liberty<\/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":"Martyn Lawrence – Paradox of Liberty – Class 5 – Proclaiming Liberty<\/a><\/blockquote>