Class 6 from this series was used in GCT Episode 363.<\/p>\n
2
\n00:00:02,720 –> 00:00:05,480
\nLawrence from the Cleck Keaton
\nUK Ecclesia. <\/p>\n
3
\n00:00:06,160 –> 00:00:09,920
\nThe theme for Brother Martin’s
\nclasses this week is Paradox of <\/p>\n
4
\n00:00:09,920 –> 00:00:13,400
\nLiberty.
\nToday’s class is entitled You <\/p>\n
5
\n00:00:13,400 –> 00:00:17,160
\nAre Not Your Own.
\nFor the Martin, the narrative of<\/p>\n
6
\n00:00:17,160 –> 00:00:19,720
\nliberty, brothers and sisters,
\nis just rolling on. <\/p>\n
7
\n00:00:19,720 –> 00:00:23,400
\nWe’ve seen those early
\nprinciples about how God’s <\/p>\n
8
\n00:00:23,400 –> 00:00:26,800
\nguardrails are, are therefore
\nour benefit. <\/p>\n
9
\n00:00:26,800 –> 00:00:29,720
\nBut it’s based on a on a
\nfreedom, on a liberty that he <\/p>\n
10
\n00:00:29,720 –> 00:00:33,040
\ngives his creation that is broad
\nand wide and generous. <\/p>\n
11
\n00:00:33,480 –> 00:00:35,080
\nAnd we added two more
\nprinciples. <\/p>\n
12
\n00:00:35,080 –> 00:00:38,480
\nTo that list.
\nYesterday morning #1 or #6 is it<\/p>\n
13
\n00:00:38,480 –> 00:00:41,840
\nis on that list that service to
\nno one is not an option. <\/p>\n
14
\n00:00:42,600 –> 00:00:45,360
\nAnd the final one that freedom
\nis, is doing what you were <\/p>\n
15
\n00:00:45,360 –> 00:00:48,440
\ncalled to do.
\nAnd we made that surprising, I <\/p>\n
16
\n00:00:48,440 –> 00:00:51,960
\nthink, revelation that there at
\nthe the end of the book of <\/p>\n
17
\n00:00:51,960 –> 00:00:55,840
\nGenesis, it’s not that the
\nIsraelites are working and the <\/p>\n
18
\n00:00:55,840 –> 00:00:57,920
\nEgyptians are free, but it’s the
\nother way around. <\/p>\n
19
\n00:00:58,520 –> 00:01:01,520
\nAnd suddenly when the new
\nPharaoh turns up with his <\/p>\n
20
\n00:01:01,520 –> 00:01:05,200
\nrevised immigration policy,
\neverything turns on its head. <\/p>\n
21
\n00:01:05,600 –> 00:01:08,520
\nAnd that’s begin.
\nThat kick starts the process <\/p>\n
22
\n00:01:08,840 –> 00:01:11,200
\nthat that moves us into the
\nactual Exodus itself. <\/p>\n
23
\n00:01:11,840 –> 00:01:13,960
\nThis is our, this is our agenda
\nfor the day. <\/p>\n
24
\n00:01:13,960 –> 00:01:16,480
\nIf you can make out the numbers
\non the slides, we’re in #3 of <\/p>\n
25
\n00:01:16,480 –> 00:01:18,040
\ncourse.
\nAnd we’re thinking this morning <\/p>\n
26
\n00:01:18,040 –> 00:01:21,400
\nabout what it looks like.
\nWhen the nation of Israel have <\/p>\n
27
\n00:01:21,400 –> 00:01:26,440
\nbeen formed or are being formed,
\nand how exactly things will work<\/p>\n
28
\n00:01:26,720 –> 00:01:28,480
\nin that way.
\nWe finished, if you remember <\/p>\n
29
\n00:01:28,480 –> 00:01:30,920
\nyesterday, brothers and sisters,
\nright at the end of the morning <\/p>\n
30
\n00:01:31,440 –> 00:01:34,680
\nwith a mention of Paul’s words
\nin Second Corinthians. <\/p>\n
31
\n00:01:34,680 –> 00:01:38,120
\nWhere the Spirit of the Lord is,
\nthere is freedom. <\/p>\n
32
\n00:01:38,920 –> 00:01:42,440
\nAnd of all the New Testament
\nwriters, it seems that Paul is. <\/p>\n
33
\n00:01:42,440 –> 00:01:45,880
\nThe one who captures this idea
\nof the exodus more than anybody <\/p>\n
34
\n00:01:45,880 –> 00:01:49,400
\nelse.
\nIsrael, he says, are under hard <\/p>\n
35
\n00:01:49,480 –> 00:01:53,680
\nbondage in Egypt.
\nThey have escaped on Passover <\/p>\n
36
\n00:01:53,680 –> 00:01:55,920
\nnight.
\nThey have been baptized into <\/p>\n
37
\n00:01:55,920 –> 00:02:00,040
\nMoses in the cloud and in the
\nsea as dawn has broken, the <\/p>\n
38
\n00:02:00,040 –> 00:02:03,760
\nEgyptians have been swept away.
\nGod has led his people on <\/p>\n
39
\n00:02:03,760 –> 00:02:06,600
\neagle’s wings and brought them
\nunder himself at Mount Sinai. <\/p>\n
40
\n00:02:06,880 –> 00:02:09,160
\nAnd then when they come to the
\nmountain and the laws begin to <\/p>\n
41
\n00:02:09,160 –> 00:02:14,600
\nbe given, the very first law of
\n600 plus laws in the Torah is <\/p>\n
42
\n00:02:14,600 –> 00:02:17,880
\nabout a slave who doesn’t want
\nto go free. <\/p>\n
43
\n00:02:20,040 –> 00:02:23,760
\nSo how does that work and what
\nare we to make of that based on <\/p>\n
44
\n00:02:23,760 –> 00:02:25,760
\neverything that we’ve done in
\nthe first two sessions? <\/p>\n
45
\n00:02:26,240 –> 00:02:28,960
\nHow on earth does it make sense
\nthat when we finally get them, <\/p>\n
46
\n00:02:28,960 –> 00:02:32,600
\nas it were, liberated, we seem
\nas if things are not quite what <\/p>\n
47
\n00:02:32,600 –> 00:02:35,080
\nthey should be?
\nExodus chapter 21, please. <\/p>\n
48
\n00:02:35,080 –> 00:02:37,080
\nWe are going to spend our
\nmorning session. <\/p>\n
49
\n00:02:37,360 –> 00:02:47,600
\nIn an intriguing chapter, Exodus
\nchapter 21, and just for <\/p>\n
50
\n00:02:47,600 –> 00:02:50,120
\ncontext, just to make sure we’re
\nall on the same pace they have, <\/p>\n
51
\n00:02:50,120 –> 00:02:52,520
\nthey have come out of Egypt.
\nChapter 19 is when they’ve come <\/p>\n
52
\n00:02:52,520 –> 00:02:55,360
\nto Mount Sinai.
\nThere has been Thunder and fire <\/p>\n
53
\n00:02:55,360 –> 00:02:58,640
\nand lightning and smoke.
\nThe 10 commandments are given in<\/p>\n
54
\n00:02:58,640 –> 00:03:06,000
\nExodus chapter 20 and then
\nchapters 21 and 22 and 23 are <\/p>\n
55
\n00:03:06,000 –> 00:03:09,080
\nthe.
\nFirst tranche of laws that God <\/p>\n
56
\n00:03:09,080 –> 00:03:15,080
\ngives to his new nation and if
\nthey ever look confusing try to <\/p>\n
57
\n00:03:15,080 –> 00:03:17,880
\nanchor them back in the 10
\ncommandments all of chapters 21 <\/p>\n
58
\n00:03:17,880 –> 00:03:20,560
\nand two and three are LinkedIn
\nsome way to the 10 commandments.<\/p>\n
59
\n00:03:20,880 –> 00:03:23,360
\nSo if we’re reading something
\nthat looks a bit odd, looks a <\/p>\n
60
\n00:03:23,360 –> 00:03:25,600
\nlittle bit tricky to understand,
\nthat’s because everything is <\/p>\n
61
\n00:03:25,600 –> 00:03:28,680
\ncoming from chapter 20.
\nAnd, and interestingly, when we <\/p>\n
62
\n00:03:28,680 –> 00:03:32,400
\ncome to the end of those those
\nthose laws and we drop into <\/p>\n
63
\n00:03:32,400 –> 00:03:36,480
\nchapter 24 very briefly, there
\nis a mention in verse 7 of <\/p>\n
64
\n00:03:36,480 –> 00:03:40,360
\nExodus 24 of the book of the
\nCovenant, which. <\/p>\n
65
\n00:03:40,840 –> 00:03:42,600
\nWell, there are various
\ndifferent views on what that <\/p>\n
66
\n00:03:42,600 –> 00:03:45,480
\nmight be.
\nBut, but, but my, my, my, my <\/p>\n
67
\n00:03:45,480 –> 00:03:48,760
\nidea is that it’s, it’s the
\nchapters from 21 to 23. <\/p>\n
68
\n00:03:48,760 –> 00:03:52,200
\nThat’s the section that Moses is
\nreading out to the people and <\/p>\n
69
\n00:03:52,200 –> 00:03:55,080
\nthey are being given these,
\nthese early commandments. <\/p>\n
70
\n00:03:56,840 –> 00:03:57,920
\nNow here’s the interesting
\nthing. <\/p>\n
71
\n00:03:59,520 –> 00:04:01,960
\nYou and I often overlook the
\nfact that Israel had never been <\/p>\n
72
\n00:04:01,960 –> 00:04:04,680
\na nation before.
\nHow do you? <\/p>\n
73
\n00:04:04,680 –> 00:04:08,640
\nForm a nation from scratch, I
\nwould say, well, you get a <\/p>\n
74
\n00:04:08,640 –> 00:04:10,880
\nDeclaration of Independence, but
\nyou know, we’re not going to go <\/p>\n
75
\n00:04:10,880 –> 00:04:14,600
\nback there a couple of days.
\nBut 70 people went into Egypt <\/p>\n
76
\n00:04:15,120 –> 00:04:17,800
\nand there they multiplied.
\nAnd suddenly we’ve got to build <\/p>\n
77
\n00:04:17,839 –> 00:04:19,640
\na nation and a society from
\nnothing. <\/p>\n
78
\n00:04:19,640 –> 00:04:22,160
\nAnd there is nobody in their
\nmidst, probably other than <\/p>\n
79
\n00:04:22,160 –> 00:04:25,680
\nMoses, who can organize a
\nsociety and the way of life. <\/p>\n
80
\n00:04:26,720 –> 00:04:30,240
\nThere is no legal framework.
\nThere is no employment system. <\/p>\n
81
\n00:04:30,240 –> 00:04:31,800
\nThere’s no financial
\narrangements. <\/p>\n
82
\n00:04:31,800 –> 00:04:35,320
\nThere’s no institutional memory.
\nThere’s no well, what do we do <\/p>\n
83
\n00:04:35,320 –> 00:04:37,400
\nlast time so it will steer us
\nthis time. <\/p>\n
84
\n00:04:38,080 –> 00:04:42,520
\nAnd you and I know these events
\nso well that we almost forget <\/p>\n
85
\n00:04:42,520 –> 00:04:46,240
\nwhat it’s like to see a nation
\nbeing formed from nothing. <\/p>\n
86
\n00:04:48,480 –> 00:04:51,840
\nAnd as Israel have been living
\nunder total injustice, God by <\/p>\n
87
\n00:04:51,840 –> 00:04:54,760
\nhis mercy is going to teach them
\nhow to live. <\/p>\n
88
\n00:04:54,760 –> 00:04:57,440
\nHe’s going to teach them what
\njustice looks like. <\/p>\n
89
\n00:04:58,080 –> 00:05:01,320
\nHow do we avoid falling into the
\nvery same traps? <\/p>\n
90
\n00:05:01,560 –> 00:05:04,480
\nThat the Egyptians fall into,
\nthat started this whole problem <\/p>\n
91
\n00:05:04,480 –> 00:05:06,560
\nin the 1st place.
\nAnd if you’re in chapter 21, you<\/p>\n
92
\n00:05:06,560 –> 00:05:08,520
\njust cast your eye down it.
\nThere’s a whole bunch of clauses<\/p>\n
93
\n00:05:08,520 –> 00:05:11,080
\nthere which we’ll get into in a
\nmoment, but lots of them start <\/p>\n
94
\n00:05:11,080 –> 00:05:14,240
\nwith if.
\nOr when or when it comes to pass<\/p>\n
95
\n00:05:14,240 –> 00:05:17,760
\nor if it happens to be.
\nAnd I just want to make sure <\/p>\n
96
\n00:05:17,760 –> 00:05:20,680
\nthat we understand that this is
\nnot a utopia which is being <\/p>\n
97
\n00:05:20,680 –> 00:05:23,920
\ndescribed.
\nGod is not describing perfection<\/p>\n
98
\n00:05:23,920 –> 00:05:26,360
\nin these chapters.
\nThere is almost an expectation <\/p>\n
99
\n00:05:26,680 –> 00:05:30,840
\nthat stuff will go wrong because
\npeople are people and therefore <\/p>\n
100
\n00:05:30,840 –> 00:05:35,400
\nthese laws are being laid down
\nfor the hardness of their hearts<\/p>\n
101
\n00:05:36,440 –> 00:05:39,280
\nto catch the phrase that the
\nLord uses in the New Testament, <\/p>\n
102
\n00:05:39,640 –> 00:05:43,560
\nGod is is looking ahead and in
\nhis grace, limiting the <\/p>\n
103
\n00:05:43,560 –> 00:05:45,320
\nconsequences of what might go
\nwrong. <\/p>\n
104
\n00:05:46,240 –> 00:05:48,080
\nAnd I just made that point
\nbefore we get into this chapter <\/p>\n
105
\n00:05:48,080 –> 00:05:49,320
\nbecause I think it’s quite
\nimportant. <\/p>\n
106
\n00:05:49,320 –> 00:05:51,240
\nThese are not ideals for
\nhumanity. <\/p>\n
107
\n00:05:52,560 –> 00:05:55,640
\nThese laws are are going to work
\nas a net to protect the <\/p>\n
108
\n00:05:55,640 –> 00:05:57,840
\nvulnerable.
\nAnd to to. <\/p>\n
109
\n00:05:57,840 –> 00:06:00,320
\nCare for the oppressed against
\nhuman sin. <\/p>\n
110
\n00:06:01,560 –> 00:06:03,560
\nWhy does that matter?
\nWell, because you know what it <\/p>\n
111
\n00:06:03,560 –> 00:06:06,640
\nwas like in Egypt.
\nAnd that will be the the refrain<\/p>\n
112
\n00:06:06,640 –> 00:06:09,000
\nthat comes time after time after
\ntime. <\/p>\n
113
\n00:06:09,280 –> 00:06:13,360
\nAnd that, I think, is why
\nslavery or servanthood, as we’ll<\/p>\n
114
\n00:06:13,360 –> 00:06:15,840
\nsee it’s better translated in a
\nminute, is the first thing <\/p>\n
115
\n00:06:15,840 –> 00:06:18,480
\nthat’s regulated.
\nDon’t treat people like you were<\/p>\n
116
\n00:06:18,480 –> 00:06:22,600
\ntreated in Egypt, which I
\nsuppose is why I’ve said 21, but<\/p>\n
117
\n00:06:22,600 –> 00:06:29,440
\nactually 22 And verse 21 is
\nquite important, isn’t it? <\/p>\n
118
\n00:06:29,880 –> 00:06:32,640
\nChapter 22, verse 21.
\nYou shall neither vex a stranger<\/p>\n
119
\n00:06:32,640 –> 00:06:34,720
\nnor oppress him because you were
\nstrangers in Egypt. <\/p>\n
120
\n00:06:34,720 –> 00:06:36,840
\nIn other words, there’s the.
\nAnchor there’s the point that <\/p>\n
121
\n00:06:36,840 –> 00:06:39,400
\nmake sure you don’t miss it.
\nThis is what God is trying to <\/p>\n
122
\n00:06:39,400 –> 00:06:42,000
\nhelp us to understand.
\nHe’s asking his people to be <\/p>\n
123
\n00:06:42,000 –> 00:06:46,520
\ntrained in wisdom, and one part
\nof biblical wisdom is being able<\/p>\n
124
\n00:06:46,520 –> 00:06:49,640
\nto understand that sometimes
\nGod’s Word does not always apply<\/p>\n
125
\n00:06:49,640 –> 00:06:53,400
\nin a very specific situation, or
\nmaybe I need to say that <\/p>\n
126
\n00:06:53,400 –> 00:06:55,840
\nslightly differently.
\nSometimes we can’t find the <\/p>\n
127
\n00:06:55,840 –> 00:06:59,280
\nexact words to deal with our
\ncircumstances and that God has <\/p>\n
128
\n00:06:59,280 –> 00:07:03,360
\nbeen laying down principles that
\nwe need to exercise our wisdom <\/p>\n
129
\n00:07:03,360 –> 00:07:05,560
\nto understand.
\nAnd that’s what a lot of chapter<\/p>\n
130
\n00:07:05,560 –> 00:07:08,040
\n21 is about.
\nGenesis has set the scene <\/p>\n
131
\n00:07:08,600 –> 00:07:11,520
\nalready here.
\nWe have already seen people <\/p>\n
132
\n00:07:11,520 –> 00:07:14,640
\nworking for somebody else
\nthroughout the book of Genesis. <\/p>\n
133
\n00:07:15,120 –> 00:07:17,440
\nThey’ve worked as herdsmen and
\ndomestic servants. <\/p>\n
134
\n00:07:17,560 –> 00:07:19,920
\nWe’ve seen that certain people
\ncan inherit. <\/p>\n
135
\n00:07:20,880 –> 00:07:23,560
\nYou remember Eliezer of Damascus
\nwas going to inherit from <\/p>\n
136
\n00:07:23,560 –> 00:07:25,360
\nAbraham if he’d not had
\nchildren. <\/p>\n
137
\n00:07:26,880 –> 00:07:30,520
\nThere’s an interesting marker
\nlaid down that that servants can<\/p>\n
138
\n00:07:30,520 –> 00:07:34,440
\ngo free.
\nServants in the book of Genesis <\/p>\n
139
\n00:07:34,440 –> 00:07:38,840
\nare trusted, that they’re
\nallowed to travel with valuables<\/p>\n
140
\n00:07:38,920 –> 00:07:42,280
\nand weapons.
\nTheir weapons were not handed <\/p>\n
141
\n00:07:42,280 –> 00:07:45,160
\nout on plantations in the South,
\nbut in Genesis there they are. <\/p>\n
142
\n00:07:45,880 –> 00:07:49,040
\nThey’re entitled to make
\nmarriage negotiations, and there<\/p>\n
143
\n00:07:49,040 –> 00:07:53,480
\nis no approved selling of
\npeople, which when we come into <\/p>\n
144
\n00:07:53,480 –> 00:07:57,120
\nExodus 21, is quite important.
\nNow, Abraham in chapter 17 of <\/p>\n
145
\n00:07:57,120 –> 00:08:00,440
\nGenesis does acquire people in
\nexchange for money, which might <\/p>\n
146
\n00:08:00,440 –> 00:08:03,200
\nmake you feel a little
\nuncomfortable, but would make <\/p>\n
147
\n00:08:03,200 –> 00:08:06,440
\nyou a pretty good case that
\nliving in Abraham’s household <\/p>\n
148
\n00:08:07,120 –> 00:08:10,800
\nwas a good place to be and that
\nyou were not likely to find <\/p>\n
149
\n00:08:10,800 –> 00:08:12,800
\nyourself oppressed there, and
\nthat you would be taught good <\/p>\n
150
\n00:08:12,800 –> 00:08:14,120
\nthings about God when you were
\nthere. <\/p>\n
151
\n00:08:14,120 –> 00:08:17,400
\nSo although he does acquire
\npeople for money, I think there <\/p>\n
152
\n00:08:17,400 –> 00:08:20,560
\nis a good, a good precedent for
\nwhat’s happening there. <\/p>\n
153
\n00:08:21,320 –> 00:08:25,400
\nNow it’s Wednesday.
\nSo as I say, we’re halfway <\/p>\n
154
\n00:08:25,400 –> 00:08:27,000
\nthrough the week.
\nWe’re in that middle of the week<\/p>\n
155
\n00:08:27,000 –> 00:08:29,440
\ndip where nobody’s quite sure
\nwhat their name is or where they<\/p>\n
156
\n00:08:29,440 –> 00:08:31,640
\nlive.
\nAnd, and we’re going to do a <\/p>\n
157
\n00:08:31,640 –> 00:08:33,559
\nHebrew lesson.
\nOh, we’re not really, we’re <\/p>\n
158
\n00:08:33,559 –> 00:08:36,880
\ngoing to learn one Hebrew word
\nand it’s only got 4 letters <\/p>\n
159
\n00:08:36,880 –> 00:08:38,039
\nlong.
\nIt’s only got 4 letters. <\/p>\n
160
\n00:08:38,039 –> 00:08:39,799
\nSo we should be able to just
\nabout keep track of it. <\/p>\n
161
\n00:08:39,799 –> 00:08:44,039
\nIt’s the Hebrew word evid.
\nAnd it means somebody who works <\/p>\n
162
\n00:08:44,039 –> 00:08:46,520
\nfor somebody else.
\nHebrew would evid. <\/p>\n
163
\n00:08:47,160 –> 00:08:48,960
\nI’m going to come across it a
\nwhole series of times. <\/p>\n
164
\n00:08:49,240 –> 00:08:54,280
\nIf you have well, if you have an
\nolder translation, the chances <\/p>\n
165
\n00:08:54,280 –> 00:08:58,120
\nare that your your title for
\nExodus 21 if you have one. <\/p>\n
166
\n00:08:58,520 –> 00:09:03,200
\nTalks about laws for servants.
\nIf you have a modern version, I <\/p>\n
167
\n00:09:03,280 –> 00:09:06,360
\nprobably, let’s let’s say 1
\npublished after about 1960. <\/p>\n
168
\n00:09:07,000 –> 00:09:11,360
\nIt probably says laws about
\nslavery, but just put your hand <\/p>\n
169
\n00:09:11,360 –> 00:09:12,200
\nup.
\nIf you’ve got one that’s <\/p>\n
170
\n00:09:12,200 –> 00:09:15,320
\npublished before 1960, let’s.
\nLet’s work out what’s in the <\/p>\n
171
\n00:09:15,320 –> 00:09:17,280
\nroom.
\nThey’ll be shy. <\/p>\n
172
\n00:09:17,280 –> 00:09:19,960
\nThere are no cameras.
\nNot many, anyway. <\/p>\n
173
\n00:09:20,200 –> 00:09:22,160
\nMost of us.
\nWhat about after 1960? <\/p>\n
174
\n00:09:23,160 –> 00:09:24,760
\nOK, so we’ve got both.
\nThat’s useful. <\/p>\n
175
\n00:09:24,760 –> 00:09:26,760
\nIt just helps me work out what
\nwe’re actually likely to have <\/p>\n
176
\n00:09:26,760 –> 00:09:27,320
\nhere.
\nOK. <\/p>\n
177
\n00:09:27,600 –> 00:09:30,400
\nThat Hebrew word evid is
\ntranslated as the English word <\/p>\n
178
\n00:09:30,400 –> 00:09:37,600
\nslave or slavery only once in
\nthe AV Interestingly, it’s <\/p>\n
179
\n00:09:37,680 –> 00:09:41,720
\ntranslated 130 times as slave or
\nslavery in the New International<\/p>\n
180
\n00:09:41,720 –> 00:09:42,680
\nVersion.
\nCan you see this? <\/p>\n
181
\n00:09:42,680 –> 00:09:47,160
\nYes, you can. 47 times in the
\nNew American Standards. 166 <\/p>\n
182
\n00:09:47,160 –> 00:09:48,520
\ntimes in the New Revised
\nStandard. <\/p>\n
183
\n00:09:48,520 –> 00:09:51,400
\nOnly once in the American
\nStandard version of 19 O1. <\/p>\n
184
\n00:09:51,720 –> 00:09:54,880
\nThree times in the Jewish
\nPublication Society’s 1917 <\/p>\n
185
\n00:09:54,880 –> 00:09:58,400
\nedition. 135 times in the 1985
\nedition. <\/p>\n
186
\n00:09:58,400 –> 00:10:01,360
\nIn other words, depending on the
\ntranslation you’ve got, you <\/p>\n
187
\n00:10:01,360 –> 00:10:03,960
\nmight see the word servanthood a
\nlot, or you might see the word <\/p>\n
188
\n00:10:03,960 –> 00:10:06,160
\nslave a lot.
\nAnd that’s going to have an <\/p>\n
189
\n00:10:06,160 –> 00:10:08,200
\ninteresting impact on what we do
\nnow. <\/p>\n
190
\n00:10:08,200 –> 00:10:10,720
\nYou know, interesting perhaps to
\nsee those bubbles on the screen.<\/p>\n
191
\n00:10:10,880 –> 00:10:15,000
\nIf I just group them together it
\nmakes a bit more sense the <\/p>\n
192
\n00:10:15,000 –> 00:10:19,640
\nversions published earlier on.
\nAnd this is not in praise of old<\/p>\n
193
\n00:10:19,640 –> 00:10:22,640
\nversions, but just want to make
\nthe point because it’s an <\/p>\n
194
\n00:10:22,640 –> 00:10:24,640
\nimportant one.
\nIf you have an older version, <\/p>\n
195
\n00:10:24,640 –> 00:10:28,520
\nyou will very rarely come across
\nan English word translated as <\/p>\n
196
\n00:10:28,520 –> 00:10:31,840
\nslave in the Old Testament.
\nEverett is almost inevitably <\/p>\n
197
\n00:10:31,840 –> 00:10:35,480
\ntranslated as servanthood.
\nIf you’ve got a version <\/p>\n
198
\n00:10:35,480 –> 00:10:41,680
\npublished after about 1960,
\nmaybe just before, there are 10s<\/p>\n
199
\n00:10:41,680 –> 00:10:45,600
\ndozens if not hundreds of
\noccasions where the Hebrew word <\/p>\n
200
\n00:10:45,680 –> 00:10:49,440
\nevad is translated as the
\nEnglish word slave or slavery. <\/p>\n
201
\n00:10:50,600 –> 00:10:51,920
\nAnd that’s not just true in
\nEnglish. <\/p>\n
202
\n00:10:52,400 –> 00:10:56,320
\nIf you were to take the German
\nLuther Bible of 1912, there are <\/p>\n
203
\n00:10:56,320 –> 00:11:00,320
\nno occurrences where the Hebrew
\nword evad is translated as the <\/p>\n
204
\n00:11:00,320 –> 00:11:05,400
\nGerman word sklave or sklavin.
\nSame true for the Spanish Rhino <\/p>\n
205
\n00:11:05,400 –> 00:11:09,080
\nValera version of 19\/09.
\nThere are four places, and only <\/p>\n
206
\n00:11:09,080 –> 00:11:12,400
\nfour where the Hebrew word ebbed
\nis translated as the Spanish <\/p>\n
207
\n00:11:12,400 –> 00:11:15,720
\nword esclavo or esclava.
\nApologies for my pronunciation <\/p>\n
208
\n00:11:15,720 –> 00:11:17,440
\nfor those who are better at
\nSpanish than me. <\/p>\n
209
\n00:11:18,520 –> 00:11:25,320
\nBut if you move forward in time,
\nthe Revised Luther Bible of 1984<\/p>\n
210
\n00:11:25,320 –> 00:11:29,040
\nhas got 70 places where the
\nHebrew word ebbed is translated <\/p>\n
211
\n00:11:29,040 –> 00:11:30,600
\nas the equivalent of slave or
\nslavery. <\/p>\n
212
\n00:11:30,600 –> 00:11:33,600
\nAnd the Elbafelda version of
\n1993, which is not a great <\/p>\n
213
\n00:11:33,600 –> 00:11:39,040
\ntranslation, has got 161 places
\nwhere the Hebrew word avid is <\/p>\n
214
\n00:11:39,040 –> 00:11:42,680
\ntranslated as slave.
\nSame pattern in the Spanish as <\/p>\n
215
\n00:11:42,680 –> 00:11:44,080
\nwell.
\nThe updated reign of Alera <\/p>\n
216
\n00:11:44,080 –> 00:11:50,520
\nversion of 1960s got 25 places
\nand the 1995 editions got 65 <\/p>\n
217
\n00:11:51,160 –> 00:11:55,880
\noccurrences.
\nSame pattern occurs in French, <\/p>\n
218
\n00:11:56,280 –> 00:12:00,360
\nsame in Dutch, same in Finnish,
\nsame in Afrikaans. <\/p>\n
219
\n00:12:01,840 –> 00:12:04,400
\nThe only one that I’ve come
\nacross that is different is the <\/p>\n
220
\n00:12:04,400 –> 00:12:07,240
\nRussian Bible.
\nI have a theory as to why that <\/p>\n
221
\n00:12:07,240 –> 00:12:09,280
\nmight be, but we are not going
\ndown that robot hole in this <\/p>\n
222
\n00:12:09,280 –> 00:12:10,840
\nsession, so we’ll have a
\nconversation about it <\/p>\n
223
\n00:12:10,840 –> 00:12:13,040
\nafterwards.
\nSo why am I telling you that? <\/p>\n
224
\n00:12:13,040 –> 00:12:16,840
\nWhy does that matter other than
\npretty pictures on the screen? <\/p>\n
225
\n00:12:16,840 –> 00:12:19,120
\nWell, again, if we just group
\nthat stuff together and draw a <\/p>\n
226
\n00:12:19,120 –> 00:12:21,040
\nline down the middle, we get an
\ninteresting idea. <\/p>\n
227
\n00:12:21,640 –> 00:12:26,520
\nBecause all of the versions
\npublished prior to, let’s say, <\/p>\n
228
\n00:12:26,520 –> 00:12:31,360
\nthe end of World War One, almost
\ninevitably translate the Hebrew <\/p>\n
229
\n00:12:31,360 –> 00:12:34,360
\nword avid as the English word
\nservant. <\/p>\n
230
\n00:12:35,920 –> 00:12:40,600
\nWhen we get to after 1950, that
\nword is almost inevitably being <\/p>\n
231
\n00:12:40,600 –> 00:12:43,960
\ntranslated as servant, as slave
\nor slavery. <\/p>\n
232
\n00:12:45,520 –> 00:12:49,520
\nNow, what happens between about
\n1920 and about 1950 or 1960? <\/p>\n
233
\n00:12:49,520 –> 00:12:51,800
\nThere are a whole bunch of
\nsocial changes that are going on<\/p>\n
234
\n00:12:51,800 –> 00:12:54,000
\nin our world.
\nYou’ve got the end of European <\/p>\n
235
\n00:12:54,000 –> 00:12:56,680
\nempires.
\nYou’ve got decolonization. <\/p>\n
236
\n00:12:57,240 –> 00:13:00,520
\nYou’ve got the decline of the
\nclass system, particularly in <\/p>\n
237
\n00:13:00,520 –> 00:13:04,520
\nthe UK, and you’ve got the rise
\nof the civil rights movement <\/p>\n
238
\n00:13:04,520 –> 00:13:09,760
\nover here.
\nAnd those social changes are <\/p>\n
239
\n00:13:09,760 –> 00:13:13,600
\nbeing reflected in the words
\nthat are being used to translate<\/p>\n
240
\n00:13:13,600 –> 00:13:17,360
\nour scriptures.
\nIn other words, by the 1970s in <\/p>\n
241
\n00:13:17,360 –> 00:13:21,680
\nparticular and afterwards we are
\nseeing servant and we are <\/p>\n
242
\n00:13:21,680 –> 00:13:26,520
\nthinking slave because our word
\nservant has shifted and now the <\/p>\n
243
\n00:13:26,520 –> 00:13:28,280
\nword servant just means non
\nslave. <\/p>\n
244
\n00:13:29,800 –> 00:13:33,280
\nIf you are really hard up for
\nsleep and you look in a 19th <\/p>\n
245
\n00:13:33,280 –> 00:13:35,920
\ncentury Hebrew dictionary you
\nwill see that the first <\/p>\n
246
\n00:13:35,920 –> 00:13:42,320
\ndefinition of the Hebrew word
\nevad is servant and only the <\/p>\n
247
\n00:13:42,320 –> 00:13:46,560
\nsecond or the third is slave.
\nIf you look in a modern Hebrew <\/p>\n
248
\n00:13:46,560 –> 00:13:51,520
\ndictionary, the first definition
\nof evad is slave and only the <\/p>\n
249
\n00:13:51,520 –> 00:13:52,800
\nsecond or the third is
\nservanthood. <\/p>\n
250
\n00:13:52,800 –> 00:13:55,840
\nEverything has completely
\nflipped upside down and the ABS <\/p>\n
251
\n00:13:55,840 –> 00:13:58,320
\nonly got 1.
\nAnd actually it’s not really one<\/p>\n
252
\n00:13:58,320 –> 00:14:00,880
\nbecause it’s in Jeremiah 2.
\nAnd it doesn’t even translate <\/p>\n
253
\n00:14:00,880 –> 00:14:02,560
\nthe word Evert.
\nIt just fills a gap where the <\/p>\n
254
\n00:14:02,560 –> 00:14:06,720
\nEnglish needs a noun to make
\nsense, but it influences the way<\/p>\n
255
\n00:14:06,720 –> 00:14:09,760
\nthat we read.
\nAnd I’m not suggesting that you <\/p>\n
256
\n00:14:09,760 –> 00:14:12,200
\nshould check your newer version
\nout and get an older version <\/p>\n
257
\n00:14:12,200 –> 00:14:14,240
\njust for this, But I just want
\nto make sure that what we’re <\/p>\n
258
\n00:14:14,240 –> 00:14:18,440
\nreading is conditioned in some
\nway by what we’ve got around us.<\/p>\n
259
\n00:14:18,880 –> 00:14:21,560
\nBecause you and I, brothers and
\nsisters, use the word slave as <\/p>\n
260
\n00:14:21,560 –> 00:14:25,680
\nopposite for free.
\nBut Scripture doesn’t do that. <\/p>\n
261
\n00:14:27,240 –> 00:14:30,680
\nBut if you are reading a version
\non the the right hand side of <\/p>\n
262
\n00:14:30,680 –> 00:14:33,440
\nthat screen, the chances are
\nthat you are coming to Exodus 21<\/p>\n
263
\n00:14:33,440 –> 00:14:37,200
\nwith this particular image,
\nconsciously or unconsciously <\/p>\n
264
\n00:14:37,200 –> 00:14:40,880
\nsomewhere in your mind.
\nAnd Exodus 21 is not giving us <\/p>\n
265
\n00:14:40,880 –> 00:14:43,640
\nthat picture.
\nIt’s almost impossible to read <\/p>\n
266
\n00:14:43,640 –> 00:14:46,160
\nthat if you are consistently
\nreading the word slavery and <\/p>\n
267
\n00:14:46,160 –> 00:14:49,360
\nparticularly some of the things
\ngoing on in Exodus 21 without <\/p>\n
268
\n00:14:49,360 –> 00:14:54,160
\nthinking of Greek or Roman or
\nNorth Atlantic shuttle slave <\/p>\n
269
\n00:14:54,160 –> 00:14:56,080
\nsystems.
\nAnd Exodus 21 is not that. <\/p>\n
270
\n00:14:58,240 –> 00:15:02,400
\nIt’s describing voluntary
\ncontractual employment with an <\/p>\n
271
\n00:15:02,400 –> 00:15:05,400
\nend date.
\nAnd we will see what that means <\/p>\n
272
\n00:15:05,400 –> 00:15:07,040
\nas we get into the text in just
\na minute. <\/p>\n
273
\n00:15:07,040 –> 00:15:09,200
\nJust it’s not describing easy
\nwork. <\/p>\n
274
\n00:15:09,200 –> 00:15:11,840
\nIf you’ve cast your eye down
\nExodus 21 already, you will, you<\/p>\n
275
\n00:15:11,840 –> 00:15:14,520
\nwill know this.
\nIt’s not describing easy work, <\/p>\n
276
\n00:15:16,040 –> 00:15:18,520
\nbut it’s not quote the slave
\nsystem. <\/p>\n
277
\n00:15:18,720 –> 00:15:22,000
\nEnd Quote, as we sometimes think
\nthat it might be right. <\/p>\n
278
\n00:15:22,000 –> 00:15:27,280
\nThat was a very long preamble.
\nExodus 21 and, and, and here we <\/p>\n
279
\n00:15:27,280 –> 00:15:30,600
\nare.
\nThese are the judgements which <\/p>\n
280
\n00:15:30,640 –> 00:15:35,560
\nyou will set before them.
\nIf you buy a Hebrew servant 6 <\/p>\n
281
\n00:15:35,560 –> 00:15:37,840
\nyears he will serve, and in the
\nseventh he will go out free for <\/p>\n
282
\n00:15:37,840 –> 00:15:41,320
\nnothing.
\nIf he came in by himself, he <\/p>\n
283
\n00:15:41,320 –> 00:15:43,840
\nshall go out by himself.
\nIf he were married, then his <\/p>\n
284
\n00:15:43,840 –> 00:15:47,080
\nwife shall go out with him.
\nIf his master have given him a <\/p>\n
285
\n00:15:47,080 –> 00:15:50,640
\nwife, and she has borne him sons
\nor daughters, the wife or her <\/p>\n
286
\n00:15:50,640 –> 00:15:54,080
\nchildren shall be her masters,
\nand he shall go out by himself. <\/p>\n
287
\n00:15:55,680 –> 00:15:58,480
\nIf the servant shall plainly
\nsay, I love my master, my wife, <\/p>\n
288
\n00:15:58,480 –> 00:16:00,480
\nand my children, I will not go
\nout free. <\/p>\n
289
\n00:16:01,320 –> 00:16:03,360
\nThen his master will bring him
\nto the judges, and bring him to <\/p>\n
290
\n00:16:03,360 –> 00:16:07,600
\nthe door of the doorpost, and
\nhis master shall bore his ear <\/p>\n
291
\n00:16:07,600 –> 00:16:10,920
\nthrough with an awl, and he will
\nserve him forever. <\/p>\n
292
\n00:16:12,280 –> 00:16:14,800
\nWhat you notice here?
\nWhich we did not see when we <\/p>\n
293
\n00:16:14,800 –> 00:16:16,800
\nwere in exit at the early Exodus
\nchapters yesterday. <\/p>\n
294
\n00:16:16,800 –> 00:16:19,360
\nIs the freedom to opt in or opt
\nout? <\/p>\n
295
\n00:16:20,320 –> 00:16:22,160
\nThis is 1.
\nRemember we said that was one of<\/p>\n
296
\n00:16:22,160 –> 00:16:25,320
\nthe fundamental problems that
\nthey had when new Pharaoh turned<\/p>\n
297
\n00:16:25,320 –> 00:16:27,120
\nup with his different
\nimmigration policy yesterday. <\/p>\n
298
\n00:16:27,120 –> 00:16:31,560
\nThat was the lack of opt out.
\nYou were unable to be freed from<\/p>\n
299
\n00:16:31,560 –> 00:16:35,480
\nthat hard bondage which was in
\nEgypt, exactly the same in <\/p>\n
300
\n00:16:35,480 –> 00:16:37,640
\nGreece, exactly the same in
\nRome, exactly the same on the <\/p>\n
301
\n00:16:37,640 –> 00:16:41,360
\nsouthern plantations.
\nOpt out did not exist, same as <\/p>\n
302
\n00:16:41,360 –> 00:16:43,560
\nit is in some of the modern
\nconcentration camps in other <\/p>\n
303
\n00:16:43,560 –> 00:16:47,560
\nparts of the world today.
\nAnd it again, just pushes us <\/p>\n
304
\n00:16:47,560 –> 00:16:50,320
\ninto an area of some some some
\ndeeper doctrinal thinking, <\/p>\n
305
\n00:16:50,320 –> 00:16:52,120
\ndoesn’t it?
\nThat without agency, free will <\/p>\n
306
\n00:16:52,120 –> 00:16:56,640
\ndoes not exist.
\nBut this is this is a situation <\/p>\n
307
\n00:16:56,640 –> 00:16:59,800
\nwhere opt out is there those
\nearly verses in chapter 21. <\/p>\n
308
\n00:16:59,800 –> 00:17:03,400
\nIt’s time limited to serve and
\nyou can go out free in year 7 <\/p>\n
309
\n00:17:03,800 –> 00:17:08,400
\nverses 3 and 4.
\nIf you came in by yourself, well<\/p>\n
310
\n00:17:08,400 –> 00:17:15,520
\nthen your family stay behind
\nuntil year 7 until the release. <\/p>\n
311
\n00:17:15,839 –> 00:17:20,200
\nSo they would own a maximum of
\nsix years of employment. <\/p>\n
312
\n00:17:20,200 –> 00:17:22,800
\nNow what are these verses saying
\nand what are they not saying? <\/p>\n
313
\n00:17:22,800 –> 00:17:27,079
\nThey are not sanctioning
\nseparation of families, they are<\/p>\n
314
\n00:17:27,079 –> 00:17:29,240
\nsaying.
\nThat or they’re not saying it, <\/p>\n
315
\n00:17:29,240 –> 00:17:32,600
\nbut they’re implying it, that
\nthe man who goes out free in <\/p>\n
316
\n00:17:32,600 –> 00:17:36,800
\nverses 1-2 and three can stay
\nlocally if he chooses and and <\/p>\n
317
\n00:17:36,800 –> 00:17:38,800
\nstill be with his wife and his
\nchildren. <\/p>\n
318
\n00:17:38,800 –> 00:17:40,320
\nIt’s not as if he gets to clear
\noff. <\/p>\n
319
\n00:17:40,520 –> 00:17:43,600
\nAnd leave them behind.
\nIt simply means he is no longer <\/p>\n
320
\n00:17:43,600 –> 00:17:48,320
\nunder the employment of those
\nearly verses, time limited <\/p>\n
321
\n00:17:48,320 –> 00:17:51,880
\nindentured service with an opt
\nout and an end date. <\/p>\n
322
\n00:17:52,360 –> 00:17:55,160
\nAnd if you choose to stay
\nthrough your free will, through <\/p>\n
323
\n00:17:55,160 –> 00:17:58,000
\nyour decision, your willingness
\nto, to, to serve that master, <\/p>\n
324
\n00:17:58,360 –> 00:18:02,160
\nthen he will honor your decision
\nand, and, and you will stay with<\/p>\n
325
\n00:18:02,160 –> 00:18:04,040
\nhim.
\nWhat’s the scenario that’s being<\/p>\n
326
\n00:18:04,040 –> 00:18:06,640
\npainted there?
\nBecause we struggle to get back <\/p>\n
327
\n00:18:06,640 –> 00:18:09,840
\ninto it from from this distance.
\nI think it’s a subsistence <\/p>\n
328
\n00:18:09,880 –> 00:18:13,280
\neconomy.
\nThere is no economic surplus, so<\/p>\n
329
\n00:18:13,280 –> 00:18:14,640
\nhow are you going to feed your
\nfamily? <\/p>\n
330
\n00:18:16,200 –> 00:18:21,000
\nWhere you pledge your future
\nwork to an employer in return <\/p>\n
331
\n00:18:21,000 –> 00:18:24,800
\nfor a meal today.
\nWhat happens if in the future <\/p>\n
332
\n00:18:24,800 –> 00:18:27,920
\nsomebody falls into poverty?
\nWhat happens if the crops fail? <\/p>\n
333
\n00:18:28,000 –> 00:18:30,960
\nWhat happens if the animals die?
\nWhat happens if they get sick <\/p>\n
334
\n00:18:30,960 –> 00:18:33,560
\nlong term and cannot?
\nWork well, then they can <\/p>\n
335
\n00:18:33,560 –> 00:18:36,680
\ncontract with an employer and
\nthey can receive housing and <\/p>\n
336
\n00:18:36,680 –> 00:18:39,480
\nfood and clothing and
\nprotection, which we’ll come to <\/p>\n
337
\n00:18:39,480 –> 00:18:43,040
\nin just a second and pay in
\nreturn for the work that they <\/p>\n
338
\n00:18:43,040 –> 00:18:46,240
\nare going to do.
\nRemember that example from <\/p>\n
339
\n00:18:46,240 –> 00:18:49,920
\nGenesis 47 yesterday?
\nWhen the Egyptians do this year <\/p>\n
340
\n00:18:49,920 –> 00:18:53,400
\nby year, first it’s corn for
\ncash and then it’s corn for <\/p>\n
341
\n00:18:53,400 –> 00:18:55,680
\nanimals, and then it’s corn for
\nthemselves. <\/p>\n
342
\n00:18:57,200 –> 00:18:58,840
\nAnd the same principles are
\nrunning through here. <\/p>\n
343
\n00:18:58,840 –> 00:19:02,760
\nGod is providing a safety net to
\nprevent certain people from <\/p>\n
344
\n00:19:02,760 –> 00:19:06,320
\nbecoming destitute.
\nBut I say again, it’s voluntary <\/p>\n
345
\n00:19:06,320 –> 00:19:08,920
\ncontractual employment with an
\nend date, not suggesting. <\/p>\n
346
\n00:19:08,920 –> 00:19:11,680
\nIt’s straightforward or simple
\nor easy, but that’s the process <\/p>\n
347
\n00:19:11,840 –> 00:19:14,600
\nthat we are going through.
\nI just want to make the point as<\/p>\n
348
\n00:19:14,600 –> 00:19:17,440
\nwell.
\nI think it’s important that we <\/p>\n
349
\n00:19:17,440 –> 00:19:19,800
\nunderstand that God is not
\nreducing people to property. <\/p>\n
350
\n00:19:20,440 –> 00:19:24,600
\nAnd in fact, the laws about
\nabout serving, about servanthood<\/p>\n
351
\n00:19:25,000 –> 00:19:28,040
\nsit separately in the Law of
\nMoses from the laws about <\/p>\n
352
\n00:19:28,040 –> 00:19:32,080
\nproperty, as if we are to take
\nthe hint that people are not <\/p>\n
353
\n00:19:32,080 –> 00:19:34,200
\nproperty because they’re being
\ntreated separately. <\/p>\n
354
\n00:19:35,640 –> 00:19:39,080
\nThe law is humanizing people by
\nby limiting unnecessary <\/p>\n
355
\n00:19:39,080 –> 00:19:42,440
\nsuffering and managing the
\nvengeance that is inevitably <\/p>\n
356
\n00:19:42,440 –> 00:19:44,160
\ngoing to come when stuff goes
\nwrong. <\/p>\n
357
\n00:19:44,720 –> 00:19:46,720
\nAnd we will see a little bit of
\nthat in just a moment. <\/p>\n
358
\n00:19:48,400 –> 00:19:50,960
\nWhich is why if you’re in
\nchapter 21, just glance down to <\/p>\n
359
\n00:19:50,960 –> 00:19:54,560
\nverse 16.
\nYou are not allowed to traffic <\/p>\n
360
\n00:19:54,600 –> 00:19:58,360
\npeople.
\nHe that steals a man and sells <\/p>\n
361
\n00:19:58,360 –> 00:20:01,920
\nhim, or if he’d be found in his
\nhand, he will surely be put to <\/p>\n
362
\n00:20:01,920 –> 00:20:04,400
\ndeath.
\nHuman trafficking is a capital <\/p>\n
363
\n00:20:04,400 –> 00:20:05,880
\ncrime.
\nThe apostle Paul will pick that <\/p>\n
364
\n00:20:05,880 –> 00:20:08,680
\nup later in his letters.
\nAnd but he talks about things <\/p>\n
365
\n00:20:08,680 –> 00:20:13,120
\nthat are contrary to sound
\ndoctrine and and that slightly <\/p>\n
366
\n00:20:13,120 –> 00:20:16,280
\nawkward phrase, men’s Steelers
\nis one of the things which he <\/p>\n
367
\n00:20:16,280 –> 00:20:17,680
\nlists.
\nAnd he’s talking about this. <\/p>\n
368
\n00:20:18,880 –> 00:20:22,800
\nHe’s saying people who traffic
\nothers will will meet the <\/p>\n
369
\n00:20:22,800 –> 00:20:24,400
\nconsequences.
\nAnd Paul had had direct <\/p>\n
370
\n00:20:24,400 –> 00:20:26,160
\nexperience of that when he went
\nto Philippi. <\/p>\n
371
\n00:20:26,600 –> 00:20:29,680
\nAnd but he met the slave girl,
\nthe one with the spirit of <\/p>\n
372
\n00:20:29,680 –> 00:20:34,840
\nPython, when he could make a
\nsnake talk, which is an <\/p>\n
373
\n00:20:34,840 –> 00:20:37,160
\ninteresting picture in itself.
\nSo he knew exactly what it was <\/p>\n
374
\n00:20:37,160 –> 00:20:39,160
\nlike to come into contact with
\nsomebody who was like that. <\/p>\n
375
\n00:20:39,440 –> 00:20:42,480
\nExodus 21 is saying you cannot
\nexploit those in service for <\/p>\n
376
\n00:20:42,480 –> 00:20:45,360
\nmoney.
\nAnd it just throws some light on<\/p>\n
377
\n00:20:45,360 –> 00:20:46,640
\nwhat Pharaoh was thinking,
\nwasn’t it? <\/p>\n
378
\n00:20:47,240 –> 00:20:49,480
\nDoesn’t it rather when when when
\nyou think back to the the <\/p>\n
379
\n00:20:49,480 –> 00:20:54,600
\ndialogues that Pharaoh has with
\nwith Moses and and with Aaron <\/p>\n
380
\n00:20:54,600 –> 00:20:57,800
\nearlier on, you remember after?
\nIs it the 7th or the 8th plague <\/p>\n
381
\n00:20:57,800 –> 00:21:00,040
\nwhen Pharaoh grants Moses and
\nAaron permission to leave? <\/p>\n
382
\n00:21:00,040 –> 00:21:03,200
\nBut he wants to know who’s
\ngoing, and he encourages the men<\/p>\n
383
\n00:21:03,200 –> 00:21:05,960
\nto go out and and the women and
\nthe children and the animals to <\/p>\n
384
\n00:21:05,960 –> 00:21:09,160
\nstay behind.
\nAnd Moses and Aaron say, no, if <\/p>\n
385
\n00:21:09,160 –> 00:21:10,960
\nwe’re going, we’re all going
\ntogether. <\/p>\n
386
\n00:21:11,480 –> 00:21:13,280
\nAnd it’s an anticipation of
\nthese verses. <\/p>\n
387
\n00:21:13,280 –> 00:21:17,960
\nHere this idea that that keeping
\nfamilies together is absolutely <\/p>\n
388
\n00:21:17,960 –> 00:21:21,320
\nfundamental and and these
\nverses, as I say, just provide a<\/p>\n
389
\n00:21:21,320 –> 00:21:22,440
\nlittle bit of background for
\nthat. <\/p>\n
390
\n00:21:24,600 –> 00:21:26,840
\nSo if the servant says he loves
\nhis master, his wife and his <\/p>\n
391
\n00:21:26,840 –> 00:21:29,560
\nchildren and will not go out
\nfree, then he is bored through <\/p>\n
392
\n00:21:29,560 –> 00:21:31,920
\nhis ear is bored through with an
\nawl. <\/p>\n
393
\n00:21:32,320 –> 00:21:34,640
\nAnd he commits to serve his
\nmaster forever. <\/p>\n
394
\n00:21:35,200 –> 00:21:39,600
\nOnly place incidentally, where
\nexternal marking is allowed, <\/p>\n
395
\n00:21:39,600 –> 00:21:40,920
\nright?
\nYou could do it in Egypt, you <\/p>\n
396
\n00:21:40,920 –> 00:21:44,120
\ncould brand your servant and you
\nwould do it in Babylon because. <\/p>\n
397
\n00:21:44,120 –> 00:21:46,120
\nThey’d wear a tablet around
\ntheir necks or around their <\/p>\n
398
\n00:21:46,120 –> 00:21:48,680
\nankles.
\nCertainly did it in later <\/p>\n
399
\n00:21:48,680 –> 00:21:50,440
\ncenturies as well.
\nBut this is the only place in <\/p>\n
400
\n00:21:50,440 –> 00:21:54,600
\nScripture where external marking
\nis, as it were sanctified. <\/p>\n
401
\n00:21:55,360 –> 00:21:58,200
\nAnd there are more significant
\nechoes there which which you may<\/p>\n
402
\n00:21:58,200 –> 00:22:01,120
\nwell be aware of and which we
\nwill return to later in the <\/p>\n
403
\n00:22:01,120 –> 00:22:03,640
\nweek.
\nSo verses one to six in Exodus <\/p>\n
404
\n00:22:03,640 –> 00:22:08,600
\n21, it tells us about unmarried
\nmen. <\/p>\n
405
\n00:22:09,560 –> 00:22:15,480
\nIf he comes in by himself, it
\ntells us about married men and <\/p>\n
406
\n00:22:15,480 –> 00:22:21,000
\nit tells us about married women,
\nunmarried men, married men, <\/p>\n
407
\n00:22:21,280 –> 00:22:25,000
\nmarried women.
\nWhat about unmarried women? <\/p>\n
408
\n00:22:25,880 –> 00:22:30,160
\nWhat about those who who in that
\nsociety certainly are the most <\/p>\n
409
\n00:22:30,160 –> 00:22:33,960
\nvulnerable, the most, as it
\nwere, in need of some kind of a <\/p>\n
410
\n00:22:33,960 –> 00:22:36,440
\nprotection?
\nWe’ll come down to verse 7. <\/p>\n
411
\n00:22:36,440 –> 00:22:38,800
\nIf a man sell his daughter to be
\na maidservant, that’s going to <\/p>\n
412
\n00:22:38,800 –> 00:22:40,960
\nmake a stand up.
\nThe teens are getting this in an<\/p>\n
413
\n00:22:40,960 –> 00:22:42,560
\nhour’s time.
\nThis is the verse. <\/p>\n
414
\n00:22:42,560 –> 00:22:44,480
\nThat’s going to make them run
\naround in circles, I think. <\/p>\n
415
\n00:22:44,800 –> 00:22:47,680
\nIf a man sell his daughter to be
\na maidservant, he shall not go <\/p>\n
416
\n00:22:47,680 –> 00:22:50,640
\nout as the men’s servants do.
\nIf she please, not her Master <\/p>\n
417
\n00:22:50,640 –> 00:22:53,320
\nwho’s betrothed him to herself,
\nthen he shall let her be <\/p>\n
418
\n00:22:53,320 –> 00:22:56,000
\nredeemed to sell her to a
\nstrange nation. <\/p>\n
419
\n00:22:56,000 –> 00:22:59,280
\nHe shall have no power because
\nhe’s dealt deceitfully with her.<\/p>\n
420
\n00:22:59,840 –> 00:23:02,880
\nAnd if he’s betrothed her to his
\nson, he shall deal with her <\/p>\n
421
\n00:23:02,880 –> 00:23:06,560
\nafter the manner of daughters.
\nIf you take another wife, her <\/p>\n
422
\n00:23:06,560 –> 00:23:08,760
\nfood and her clothing and her
\nduty of marriage, he shall not <\/p>\n
423
\n00:23:08,760 –> 00:23:11,680
\ndiminish.
\nAnd if he doesn’t do these three<\/p>\n
424
\n00:23:11,720 –> 00:23:14,800
\nunto her, then she goes out free
\nwithout money. <\/p>\n
425
\n00:23:15,000 –> 00:23:17,880
\nWhy can’t she go out like the
\nman in verse 2? <\/p>\n
426
\n00:23:20,360 –> 00:23:22,560
\nDoesn’t this therefore reduce
\nwomen to property? <\/p>\n
427
\n00:23:23,240 –> 00:23:26,160
\nSo the the Internet echo will
\nask, you will know because it’s <\/p>\n
428
\n00:23:26,160 –> 00:23:31,400
\nfor her protection that the man
\nwho is her employer in verse 7 <\/p>\n
429
\n00:23:31,400 –> 00:23:34,200
\ncan’t transfer her service to
\nanother nation. <\/p>\n
430
\n00:23:34,520 –> 00:23:37,760
\nHe can’t treat her as a servant
\nif she becomes his <\/p>\n
431
\n00:23:37,760 –> 00:23:42,040
\ndaughter-in-law, and he can’t
\ntreat her as second class if she<\/p>\n
432
\n00:23:42,040 –> 00:23:45,800
\nremarries.
\nAnd only after those 3 clauses <\/p>\n
433
\n00:23:45,800 –> 00:23:48,680
\nare exhausted does she get to go
\nout free. <\/p>\n
434
\n00:23:50,360 –> 00:23:52,280
\nAnd I just wonder whether there
\nis a picture there of the <\/p>\n
435
\n00:23:52,280 –> 00:23:55,320
\necclesial bride, there is
\nsomething bigger happening under<\/p>\n
436
\n00:23:55,320 –> 00:23:57,760
\nthe surface in those verses that
\nwe might want to get hold of as <\/p>\n
437
\n00:23:57,760 –> 00:24:00,440
\nwell.
\nSo what are these laws doing? <\/p>\n
438
\n00:24:01,520 –> 00:24:03,120
\nThey are, they are protecting
\nthe vulnerable. <\/p>\n
439
\n00:24:03,800 –> 00:24:09,520
\nThey are safeguarding unmarried
\nwomen that the most at risk in a<\/p>\n
440
\n00:24:09,520 –> 00:24:12,080
\nsociety like this.
\nVerse 22 has got that as well. <\/p>\n
441
\n00:24:12,600 –> 00:24:13,880
\nAnd we’ll come there in just a
\nmoment. <\/p>\n
442
\n00:24:14,200 –> 00:24:18,440
\nIt’s ensuring that those at the
\nbottom of the social structure <\/p>\n
443
\n00:24:19,080 –> 00:24:23,120
\nare not mistreated, and it’s
\nteaching wisdom to those in <\/p>\n
444
\n00:24:23,120 –> 00:24:27,680
\npower, which I think in our day
\nand age we could do with a bit <\/p>\n
445
\n00:24:27,680 –> 00:24:28,960
\nmore of personally, but there we
\nare. <\/p>\n
446
\n00:24:28,960 –> 00:24:30,560
\nBut it’s teaching it there as
\nwell. <\/p>\n
447
\n00:24:31,000 –> 00:24:34,400
\nHave a look at the social
\ncircumstances which God paints <\/p>\n
448
\n00:24:34,400 –> 00:24:39,680
\nfor His people here.
\nIf you were a servant under the <\/p>\n
449
\n00:24:39,680 –> 00:24:44,320
\nlaw of Moses, you’ve got
\nholidays, or at least you’ve got<\/p>\n
450
\n00:24:44,320 –> 00:24:47,320
\ndays of rest.
\nYou’ve got food. <\/p>\n
451
\n00:24:48,120 –> 00:24:51,680
\nThere were a whole series of
\nlegal protections and redresses <\/p>\n
452
\n00:24:52,000 –> 00:24:56,240
\nthat you could fall back upon,
\nand you had sexual protection. <\/p>\n
453
\n00:24:58,240 –> 00:25:00,800
\nThose did not exist in Rome.
\nThose did not exist in the New <\/p>\n
454
\n00:25:00,800 –> 00:25:04,560
\nWorld slave systems.
\nBy contrast, the Law of Moses <\/p>\n
455
\n00:25:04,560 –> 00:25:05,880
\ndid not allow you to be
\nkidnapped. <\/p>\n
456
\n00:25:05,880 –> 00:25:07,960
\nIt did not allow you to be
\nchained up, it did not allow <\/p>\n
457
\n00:25:07,960 –> 00:25:10,160
\ntorture, and it did not allow
\nphysical abuse. <\/p>\n
458
\n00:25:10,160 –> 00:25:11,800
\nAnd Rome and the New World
\nallowed all of those. <\/p>\n
459
\n00:25:12,920 –> 00:25:15,360
\nThis is a radical way of looking
\nat things. <\/p>\n
460
\n00:25:17,480 –> 00:25:19,920
\nThis is God’s way of protecting
\nhis people. <\/p>\n
461
\n00:25:20,640 –> 00:25:28,520
\nCome down to verse 21.
\nIf a man smites his servants or <\/p>\n
462
\n00:25:28,520 –> 00:25:31,760
\nhis maid with a rod, and he’d
\ndie under his hand, he will <\/p>\n
463
\n00:25:31,760 –> 00:25:35,400
\nsurely be punished.
\nNotwithstanding, if he continue <\/p>\n
464
\n00:25:35,400 –> 00:25:39,640
\na day or two, he shall not be
\npunished for he is his money. <\/p>\n
465
\n00:25:41,160 –> 00:25:43,320
\nIt’s another one of those
\nphrases that just makes us sit a<\/p>\n
466
\n00:25:43,320 –> 00:25:45,160
\nlittle uncomfortably in our
\nchairs, isn’t it? <\/p>\n
467
\n00:25:45,160 –> 00:25:47,880
\nBecause it, it makes us feel
\nlike people are being treated as<\/p>\n
468
\n00:25:47,880 –> 00:25:52,000
\ncash, makes us feel that that
\nthe the employer can beat his <\/p>\n
469
\n00:25:52,000 –> 00:25:56,520
\nslave because he owns him.
\nWell, is that what that’s <\/p>\n
470
\n00:25:56,520 –> 00:25:58,120
\nsaying?
\nNo, no it isn’t. <\/p>\n
471
\n00:25:58,160 –> 00:26:00,080
\nWe’re going to look at the
\ncontext to understand why it’s <\/p>\n
472
\n00:26:00,080 –> 00:26:01,800
\nnot.
\nBut again, it’s a verse that <\/p>\n
473
\n00:26:01,800 –> 00:26:04,200
\njust needs a little bit of
\nunpeeling so that we can <\/p>\n
474
\n00:26:04,200 –> 00:26:06,280
\nunderstand what’s going on.
\nJust go back to verse 19, verse <\/p>\n
475
\n00:26:06,280 –> 00:26:09,360
\n18.
\nVerse 18 and 19 says that if <\/p>\n
476
\n00:26:09,360 –> 00:26:12,200
\nthere’s a fight.
\nAnd the one who who comes off <\/p>\n
477
\n00:26:12,200 –> 00:26:16,240
\nworst can still walk.
\nIf he rise again and walks on <\/p>\n
478
\n00:26:16,240 –> 00:26:19,880
\nhis staff, well, then you have
\nto pay him for the loss of his <\/p>\n
479
\n00:26:19,880 –> 00:26:21,480
\ntime.
\nYou have to cover his wages. <\/p>\n
480
\n00:26:22,920 –> 00:26:25,800
\nYou have to make sure there is
\nsome kind of balance and ensure <\/p>\n
481
\n00:26:25,800 –> 00:26:30,240
\nthat he’s healed.
\nBut that’s between equals, IE <\/p>\n
482
\n00:26:30,240 –> 00:26:33,800
\nif, if, whether Tom and I,
\nwhether Frank and I rather have <\/p>\n
483
\n00:26:33,840 –> 00:26:36,520
\nsomething to do and one of us
\ncomes off worse and it’ll <\/p>\n
484
\n00:26:36,520 –> 00:26:39,360
\nprobably be me then then he gets
\nto pay my wages until I’m <\/p>\n
485
\n00:26:39,360 –> 00:26:41,200
\nbetter.
\nBut that’s between equals. <\/p>\n
486
\n00:26:41,200 –> 00:26:42,960
\nWhat about an unequal
\nrelationship? <\/p>\n
487
\n00:26:42,960 –> 00:26:45,440
\nWhat about something where
\nsomebody who is more vulnerable <\/p>\n
488
\n00:26:45,600 –> 00:26:47,880
\nis mistreated?
\nWhat about a master and a <\/p>\n
489
\n00:26:47,880 –> 00:26:51,360
\nservant instead?
\nWell, again, look on the other <\/p>\n
490
\n00:26:51,360 –> 00:26:54,880
\nside of those tricky verses.
\nCome down to verse 26. <\/p>\n
491
\n00:26:55,120 –> 00:26:58,080
\nIf a man smite the eye of his
\nservant or the eye of his maid <\/p>\n
492
\n00:26:58,080 –> 00:27:01,720
\nthat it that it perishes, then
\nhe should let him go free for <\/p>\n
493
\n00:27:01,720 –> 00:27:04,560
\nhis eyes sake.
\nAnd if he knocks out his <\/p>\n
494
\n00:27:04,600 –> 00:27:07,600
\nmanservant’s tooth or his
\nmaidservant’s tooth, he should <\/p>\n
495
\n00:27:07,600 –> 00:27:10,000
\nlet him go free for his tooth’s
\nsake. <\/p>\n
496
\n00:27:10,240 –> 00:27:12,840
\nSo if there’s a fight between
\nequals, you balance out the <\/p>\n
497
\n00:27:12,840 –> 00:27:14,920
\nwages and make sure somebody’s
\nnot disadvantaged. <\/p>\n
498
\n00:27:15,080 –> 00:27:18,920
\nIf there is a fight and there is
\na physical damage, well then you<\/p>\n
499
\n00:27:18,920 –> 00:27:21,800
\nactually get to go free because
\nof the loss of your limb or your<\/p>\n
500
\n00:27:21,800 –> 00:27:23,000
\ntooth.
\nIt’s pretty unpleasant. <\/p>\n
501
\n00:27:23,000 –> 00:27:24,600
\nI’m not advocating this over in
\nthe lunch. <\/p>\n
502
\n00:27:24,600 –> 00:27:27,840
\nQueue.
\nBut we’re remember, this is not <\/p>\n
503
\n00:27:27,840 –> 00:27:29,440
\nthe utopia that we wanted it to
\nbe. <\/p>\n
504
\n00:27:29,440 –> 00:27:32,640
\nThis is God managing the
\nhardness of people’s hearts and <\/p>\n
505
\n00:27:32,640 –> 00:27:35,680
\nlaying down some kind of redress
\nin case something goes wrong. <\/p>\n
506
\n00:27:35,880 –> 00:27:38,960
\nAnd these therefore are the
\nboundaries for that tricky verse<\/p>\n
507
\n00:27:39,120 –> 00:27:42,800
\nin verse 21 where we’re talking
\nabout is this man his money? <\/p>\n
508
\n00:27:43,120 –> 00:27:45,520
\nBecause if knocking out a tooth
\nmeans that you get to go free, <\/p>\n
509
\n00:27:45,760 –> 00:27:49,440
\nthen verses 20 and 21 are
\nclearly not giving employers <\/p>\n
510
\n00:27:49,440 –> 00:27:53,360
\nlicense to abuse their servants.
\nWhat the law is doing, brothers <\/p>\n
511
\n00:27:53,360 –> 00:27:55,920
\nand sisters, is not, is not
\nadvocating beating. <\/p>\n
512
\n00:27:56,320 –> 00:28:00,440
\nIt’s ensuring liability when a
\ncase comes before the judges. <\/p>\n
513
\n00:28:00,720 –> 00:28:04,280
\nIf due to the hardness of your
\nhearts, if due to your sin, if <\/p>\n
514
\n00:28:04,280 –> 00:28:06,400
\ndue to the fact that you are
\nmortal and this is a fallen <\/p>\n
515
\n00:28:06,400 –> 00:28:09,320
\nworld and freedom has changed
\nfrom what God originally set it <\/p>\n
516
\n00:28:09,320 –> 00:28:14,120
\nup to be, well then God will
\ncreate a legal framework to <\/p>\n
517
\n00:28:14,120 –> 00:28:18,200
\nensure fairness.
\nGod will ensure that those who <\/p>\n
518
\n00:28:18,200 –> 00:28:23,720
\nare disadvantaged are made right
\nas best as is possible in this <\/p>\n
519
\n00:28:23,720 –> 00:28:28,400
\nlife.
\nDoesn’t mean that your your limb<\/p>\n
520
\n00:28:28,400 –> 00:28:31,760
\nor your eye or your tooth gets
\nmagically returned. <\/p>\n
521
\n00:28:32,440 –> 00:28:36,800
\nThere is not a mystical healing
\nprocess here, but but you are <\/p>\n
522
\n00:28:36,800 –> 00:28:38,520
\nmade right in some other way and
\nthe. <\/p>\n
523
\n00:28:38,520 –> 00:28:41,760
\nSpirit of the law is picked up
\nby the Lord, who of course <\/p>\n
524
\n00:28:41,760 –> 00:28:44,880
\nrealizes that this is about
\nhumanizing people by limiting <\/p>\n
525
\n00:28:44,880 –> 00:28:48,680
\nunnecessary suffering, by
\nlimiting unnecessary vengeance <\/p>\n
526
\n00:28:49,560 –> 00:28:52,160
\nbecause these verses down here,
\nof course. <\/p>\n
527
\n00:28:52,760 –> 00:28:56,520
\nIn.
\nIn verses well 24 and 25, an eye<\/p>\n
528
\n00:28:56,520 –> 00:28:58,720
\nfor an eye and a tooth for a
\ntooth and a hand for a hand. <\/p>\n
529
\n00:28:59,360 –> 00:29:00,760
\nThis is the first time we come
\nacross. <\/p>\n
530
\n00:29:00,760 –> 00:29:04,520
\nThis I think.
\nAnd the law will, will, will <\/p>\n
531
\n00:29:04,520 –> 00:29:07,400
\ncapture this, won’t he?
\nAnd we, we look at these verses <\/p>\n
532
\n00:29:07,400 –> 00:29:11,200
\nand we sometimes get told that,
\nwell, this means that if you <\/p>\n
533
\n00:29:11,200 –> 00:29:13,560
\nknock somebody’s tooth out, you
\nget to knock somebody else’s <\/p>\n
534
\n00:29:13,560 –> 00:29:15,960
\ntooth out by comparison, because
\nthat’s the trade off, right? <\/p>\n
535
\n00:29:15,960 –> 00:29:17,960
\nOr if somebody takes your eye,
\nthen you get to go and take <\/p>\n
536
\n00:29:17,960 –> 00:29:19,800
\ntheirs because that’s what the
\nlaw is sanctioning. <\/p>\n
537
\n00:29:22,360 –> 00:29:25,280
\nOnly it isn’t.
\nThat’s not what the law is <\/p>\n
538
\n00:29:25,280 –> 00:29:27,680
\nsuggesting at all.
\nWhat the law is saying is that <\/p>\n
539
\n00:29:27,680 –> 00:29:32,720
\npunishment should be exactly
\nproportional and no more than <\/p>\n
540
\n00:29:32,720 –> 00:29:37,760
\nyou suffered yourself.
\nThere is a proportion here. <\/p>\n
541
\n00:29:37,760 –> 00:29:42,400
\nIt’s not identical retribution.
\nIt’s proportional justice. <\/p>\n
542
\n00:29:42,680 –> 00:29:46,680
\nYou may go as far as that if you
\nhave to, but you may go no <\/p>\n
543
\n00:29:46,680 –> 00:29:52,120
\nfurther, which is why in the
\nSermon on the Mount, when the <\/p>\n
544
\n00:29:52,120 –> 00:29:55,760
\nLord Jesus picks this up and
\nbegins to open up what the <\/p>\n
545
\n00:29:55,760 –> 00:29:59,640
\nspirits of the law really seems
\nto mean, he says, well, I say to<\/p>\n
546
\n00:29:59,640 –> 00:30:02,560
\nyou, you should turn the other
\ncheek. <\/p>\n
547
\n00:30:03,840 –> 00:30:05,960
\nAnd he was not saying, brothers
\nand sisters, well, you used to <\/p>\n
548
\n00:30:05,960 –> 00:30:08,760
\nbe able to claim body parts, but
\nnow you have to love each other.<\/p>\n
549
\n00:30:09,080 –> 00:30:13,360
\nHe is saying the law offered a
\nproportional response because of<\/p>\n
550
\n00:30:13,360 –> 00:30:16,200
\nthe hardness of your hearts, and
\nnow you have to limit yourself <\/p>\n
551
\n00:30:16,280 –> 00:30:20,080
\neven further.
\nNow you have to manage your own <\/p>\n
552
\n00:30:20,080 –> 00:30:23,400
\nrelationships with each other in
\na way that doesn’t have a <\/p>\n
553
\n00:30:23,400 –> 00:30:28,360
\nspecific legal framework but has
\nthe perfect law of liberty, <\/p>\n
554
\n00:30:30,920 –> 00:30:34,280
\nwhich is harder, much harder.
\nCome over to Deuteronomy chapter<\/p>\n
555
\n00:30:34,280 –> 00:30:46,100
\n15.
\nWe haven’t exhausted Exodus 21, <\/p>\n
556
\n00:30:46,100 –> 00:30:47,780
\nbut I’m just conscious of time
\nagain. <\/p>\n
557
\n00:30:49,120 –> 00:30:51,720
\nDeuteronomy 21 is is a chapter
\nof liberty. <\/p>\n
558
\n00:30:51,720 –> 00:30:53,320
\nIt’s a chapter of release.
\nIf you just. <\/p>\n
559
\n00:30:53,440 –> 00:30:56,160
\nCast your eye across it.
\nYou’ll keep seeing phrases like <\/p>\n
560
\n00:30:56,480 –> 00:30:59,160
\nletting go or opening up or
\nreleasing. <\/p>\n
561
\n00:30:59,640 –> 00:31:04,040
\nIt’s an anti legalism chapter.
\nAlmost nothing in this chapter <\/p>\n
562
\n00:31:04,040 –> 00:31:08,200
\nis quantified.
\nIt’s it’s one of those chapters <\/p>\n
563
\n00:31:08,200 –> 00:31:10,040
\nthat the Pharisees must have
\nabsolutely hated. <\/p>\n
564
\n00:31:10,040 –> 00:31:11,000
\nThere’s there’s where’s the
\nverse? <\/p>\n
565
\n00:31:11,000 –> 00:31:14,160
\nI’m, I’m thinking of this idea
\nof having an open handed giving <\/p>\n
566
\n00:31:14,160 –> 00:31:17,200
\nI, I losing my verse doesn’t
\nmatter anyway, somewhere in <\/p>\n
567
\n00:31:17,200 –> 00:31:18,960
\nverse 9 I think, isn’t it?
\nNo, it doesn’t matter. <\/p>\n
568
\n00:31:18,960 –> 00:31:22,400
\nWe’ll find it in just a moment.
\nBut the Pharisees have got this <\/p>\n
569
\n00:31:22,400 –> 00:31:25,120
\nprocess, haven’t they, where
\neverything is is controlled. <\/p>\n
570
\n00:31:25,120 –> 00:31:28,400
\nHow much do I have to give Lord?
\nI want to make sure that I give <\/p>\n
571
\n00:31:28,400 –> 00:31:32,040
\nthe right amount, Lord.
\nAnd, and the law says, well, if <\/p>\n
572
\n00:31:32,040 –> 00:31:34,720
\nyour brother needs it, then you
\nopen your hand up and you open <\/p>\n
573
\n00:31:34,720 –> 00:31:39,120
\nit wide and you give it and you
\ncan hear the ring of the <\/p>\n
574
\n00:31:39,120 –> 00:31:42,280
\nPharisees voice in your ear
\nsaying, well, how much do I have<\/p>\n
575
\n00:31:42,280 –> 00:31:44,160
\nto open my hand, Lord?
\nWhat does an open hand look <\/p>\n
576
\n00:31:44,160 –> 00:31:45,480
\nlike?
\nHow many fingers do I get to <\/p>\n
577
\n00:31:45,480 –> 00:31:47,520
\nfall back on it, Lord, Because I
\njust want to manage what I’m <\/p>\n
578
\n00:31:47,520 –> 00:31:50,360
\ngiving Lord.
\nAnd maybe you think that when <\/p>\n
579
\n00:31:50,360 –> 00:31:52,600
\nthe bag goes round on Sundays,
\nor maybe you think that when <\/p>\n
580
\n00:31:52,600 –> 00:31:55,080
\nyou’re tired and it’s just hard
\nto give a little bit more to the<\/p>\n
581
\n00:31:55,080 –> 00:31:56,680
\necclesia.
\nBut but the Lord is saying this <\/p>\n
582
\n00:31:56,680 –> 00:31:59,720
\nis an open handed process.
\nI sometimes think, you know, <\/p>\n
583
\n00:31:59,720 –> 00:32:02,960
\nthat we misunderstand the
\nproblem that Jesus had with the <\/p>\n
584
\n00:32:02,960 –> 00:32:06,120
\nPharisees.
\nIt was not that they were not <\/p>\n
585
\n00:32:06,120 –> 00:32:12,640
\nreligious, they were religious,
\nbut they were lazy because <\/p>\n
586
\n00:32:12,640 –> 00:32:17,280
\nfreedom is really hard.
\nFreedom is is difficult because <\/p>\n
587
\n00:32:17,280 –> 00:32:19,200
\nyou have to do lots of grown up
\nthinking. <\/p>\n
588
\n00:32:20,800 –> 00:32:23,760
\nUnless they veered further and
\nfurther away from what the <\/p>\n
589
\n00:32:23,840 –> 00:32:27,320
\nactual Law of Moses said.
\nAnd as they layered their own <\/p>\n
590
\n00:32:27,320 –> 00:32:31,440
\nteachings on top of it over the
\ncenturies, then it became so <\/p>\n
591
\n00:32:31,440 –> 00:32:33,360
\nmuch more straightforward just
\nto fall back on. <\/p>\n
592
\n00:32:33,880 –> 00:32:38,680
\nWell, the laws said or the rabbi
\nsaid or the custom said. <\/p>\n
593
\n00:32:39,640 –> 00:32:42,080
\nBeing legalistic is really easy
\nbecause you know exactly how <\/p>\n
594
\n00:32:42,080 –> 00:32:46,680
\nmuch to open your hand and you
\ncan fulfill it and take it off <\/p>\n
595
\n00:32:46,680 –> 00:32:52,120
\nand achieve it.
\nFreedom is a challenge to us for<\/p>\n
596
\n00:32:52,120 –> 00:32:56,920
\nthe precise reason that there
\nare no quantifiable limits told <\/p>\n
597
\n00:32:56,920 –> 00:32:59,760
\nsome of people this week.
\nMy wife is a is a doctor and a <\/p>\n
598
\n00:32:59,760 –> 00:33:03,880
\ncouple of days a week she works
\nin prisons with, with, with well<\/p>\n
599
\n00:33:04,000 –> 00:33:05,720
\nsick criminals.
\nThat’s not the way that I should<\/p>\n
600
\n00:33:05,720 –> 00:33:08,320
\nbe describing it, but with
\npeople who are incarcerated, who<\/p>\n
601
\n00:33:08,320 –> 00:33:10,840
\nare ill and she gets to talk to
\nthem when she’s there. <\/p>\n
602
\n00:33:10,840 –> 00:33:12,880
\nAnd most of them don’t know what
\nthey’re going to do when they’re<\/p>\n
603
\n00:33:12,880 –> 00:33:16,600
\nreleased.
\nBecause when you’re behind bars,<\/p>\n
604
\n00:33:17,440 –> 00:33:21,200
\neverything is managed for you.
\nYour schedule is managed, your <\/p>\n
605
\n00:33:21,200 –> 00:33:22,840
\nfoods comes at a particular
\ntime. <\/p>\n
606
\n00:33:24,120 –> 00:33:25,600
\nYou know exactly where you’re
\ngoing to live. <\/p>\n
607
\n00:33:25,600 –> 00:33:28,680
\nAnd although it’s not exactly
\ngreat, you know, your sleeping <\/p>\n
608
\n00:33:28,680 –> 00:33:32,240
\naccommodation when you go free,
\nyou suddenly have to start <\/p>\n
609
\n00:33:32,240 –> 00:33:34,440
\nthinking for yourself again.
\nAnd lots of the prisoners who <\/p>\n
610
\n00:33:34,440 –> 00:33:37,080
\nare about to get released are
\nnervous about what happens <\/p>\n
611
\n00:33:38,280 –> 00:33:40,400
\nbecause they don’t know exactly
\nwhat they’ll do when they, when <\/p>\n
612
\n00:33:40,400 –> 00:33:43,240
\nthey come out.
\nThat’s that’s the exact <\/p>\n
613
\n00:33:43,240 –> 00:33:44,960
\nchallenge, brothers and sisters,
\nthat you and I have with <\/p>\n
614
\n00:33:44,960 –> 00:33:48,120
\nfreedom.
\nWhat do we do when we’re free if<\/p>\n
615
\n00:33:48,120 –> 00:33:50,160
\nsomebody’s not telling us
\nexactly how to behave? <\/p>\n
616
\n00:33:51,560 –> 00:33:54,000
\nSame for D mob soldiers when
\nthey come home from the front. <\/p>\n
617
\n00:33:55,520 –> 00:33:57,440
\nBecause when you’re in the Army
\nor the Navy or the Air Force, <\/p>\n
618
\n00:33:57,440 –> 00:33:59,800
\npeople are telling you exactly
\nwhat to do at particular times. <\/p>\n
619
\n00:33:59,960 –> 00:34:03,960
\nAnd when you’re not, suddenly
\nthere is a latitude there that <\/p>\n
620
\n00:34:03,960 –> 00:34:07,120
\nyou’re not used to.
\nI know Brother Steve was talking<\/p>\n
621
\n00:34:07,120 –> 00:34:09,560
\nto us last night about some
\nabout the commands of the <\/p>\n
622
\n00:34:09,560 –> 00:34:11,920
\nsoldiers and how that comes
\nthrough into everyday life and <\/p>\n
623
\n00:34:11,920 –> 00:34:14,440
\nabsolutely does.
\nBut there is a sense in which <\/p>\n
624
\n00:34:14,440 –> 00:34:16,840
\nwhen I have to plot my own
\ncourse, when I have to make my <\/p>\n
625
\n00:34:16,840 –> 00:34:20,199
\nown decisions, when I’m no
\nlonger given a framework for it,<\/p>\n
626
\n00:34:20,199 –> 00:34:23,400
\nbut I but I actually have to, to
\nexercise the perfect law of <\/p>\n
627
\n00:34:23,400 –> 00:34:26,280
\nliberty, then things become a
\nlot more difficult. <\/p>\n
628
\n00:34:27,880 –> 00:34:32,159
\nIt’s the difference between the
\nLord going to the cross because <\/p>\n
629
\n00:34:32,159 –> 00:34:36,719
\nthe Father told him to and the
\nLord going to the cross because <\/p>\n
630
\n00:34:36,719 –> 00:34:40,560
\nhe loved his disciples.
\nThe Lord going to the cross <\/p>\n
631
\n00:34:40,560 –> 00:34:43,840
\nbecause he said I love my
\nmaster, my wife and my brothers,<\/p>\n
632
\n00:34:43,840 –> 00:34:48,960
\nand I will not go out free.
\nThat’s how that stuff gets <\/p>\n
633
\n00:34:48,960 –> 00:34:51,320
\nexercised in daily life.
\nDeuteronomy 15. <\/p>\n
634
\n00:34:51,320 –> 00:34:54,840
\nWe are there, aren’t we?
\nAnd what this will do is fill in<\/p>\n
635
\n00:34:54,840 –> 00:35:01,040
\nsome details that are missing in
\nExodus 21, or at least that are <\/p>\n
636
\n00:35:01,040 –> 00:35:04,760
\nnow relevant for the second
\ngeneration as they go to inherit<\/p>\n
637
\n00:35:04,760 –> 00:35:07,080
\nthe land that were less
\nimportant for the first <\/p>\n
638
\n00:35:07,080 –> 00:35:09,320
\ngeneration when they were going
\nthrough the wilderness. <\/p>\n
639
\n00:35:09,880 –> 00:35:14,160
\nAnd come to verse 12.
\nAnd I’ve just seen the verse I <\/p>\n
640
\n00:35:14,160 –> 00:35:16,240
\nwas trying to get to with an
\nopen hand is in verse 11. <\/p>\n
641
\n00:35:17,040 –> 00:35:19,240
\nBut we’ll we’ll come back to
\nthat maybe another time. <\/p>\n
642
\n00:35:19,240 –> 00:35:23,640
\nVerse 12 of Deuteronomy 15 if
\nyour brother a Hebrew man. <\/p>\n
643
\n00:35:23,760 –> 00:35:27,680
\nOr a Hebrew woman be sold to
\nyou. <\/p>\n
644
\n00:35:27,680 –> 00:35:31,600
\nSo that’s.
\nThat’s a build from Exodus 21. <\/p>\n
645
\n00:35:31,600 –> 00:35:35,000
\nWe didn’t get the detail of the
\nwoman in chapter 21 in Exodus. <\/p>\n
646
\n00:35:35,000 –> 00:35:37,080
\nWe’ve got it here.
\nSo we’ve opened things up. <\/p>\n
647
\n00:35:37,080 –> 00:35:39,200
\nNow.
\nIf you’re brother, a Hebrew man <\/p>\n
648
\n00:35:39,200 –> 00:35:41,880
\nor a Hebrew woman be sold to you
\nand served six years, then in <\/p>\n
649
\n00:35:41,880 –> 00:35:44,200
\nthe 7th year you should let him
\ngo free from you. <\/p>\n
650
\n00:35:44,840 –> 00:35:47,600
\nWhen you send him out free from
\nyou, you shall not let him go <\/p>\n
651
\n00:35:47,600 –> 00:35:52,360
\naway empty.
\nYou shall furnish him liberally <\/p>\n
652
\n00:35:53,160 –> 00:35:57,280
\nout of your flock, out of your
\nfloor, and out of your wine <\/p>\n
653
\n00:35:57,280 –> 00:36:00,800
\npress, of that wherewith the
\nLord your God has blessed you. <\/p>\n
654
\n00:36:00,800 –> 00:36:04,800
\nYou shall give to him, and you
\nshall remember that you were a <\/p>\n
655
\n00:36:04,800 –> 00:36:08,360
\nbond man in the land of Egypt,
\nand the Lord your God redeemed <\/p>\n
656
\n00:36:08,360 –> 00:36:11,200
\nyou.
\nNow, therefore, I command you <\/p>\n
657
\n00:36:11,200 –> 00:36:15,560
\nthis thing this day.
\nThere’s a little. <\/p>\n
658
\n00:36:15,560 –> 00:36:17,880
\nSummary of some of the things
\nwhich are going on in <\/p>\n
659
\n00:36:17,880 –> 00:36:21,120
\nDeuteronomy 15.
\nWhy is it that he is to go out <\/p>\n
660
\n00:36:21,400 –> 00:36:23,800
\nnot empty?
\nVerse 13. <\/p>\n
661
\n00:36:24,120 –> 00:36:26,920
\nWhy is it that he is to be
\nfurnished liberally? <\/p>\n
662
\n00:36:27,240 –> 00:36:30,240
\nFrom the flock and the floor and
\nthe wine press. <\/p>\n
663
\n00:36:30,920 –> 00:36:33,520
\nBecause surely if I’m an
\nemployer and I’ve got somebody <\/p>\n
664
\n00:36:33,520 –> 00:36:36,440
\nwho’s going free at the end of
\nsix years, it’s enough that I’ve<\/p>\n
665
\n00:36:36,440 –> 00:36:40,360
\nlost my lost my laborer and I
\nneed to go out and find somebody<\/p>\n
666
\n00:36:40,360 –> 00:36:43,160
\nelse.
\nLet alone the fact that I have <\/p>\n
667
\n00:36:43,160 –> 00:36:45,960
\nto be happy about it and I have
\nto give him things when he goes <\/p>\n
668
\n00:36:45,960 –> 00:36:49,600
\nout as well, and thus impoverish
\nmyself so that he can become <\/p>\n
669
\n00:36:49,600 –> 00:36:51,400
\nricher.
\nWhy should I have to do that, <\/p>\n
670
\n00:36:51,400 –> 00:36:55,160
\nLord?
\nOr because what’s happening here<\/p>\n
671
\n00:36:55,600 –> 00:37:00,000
\nin Deuteronomy 15 is that these
\npeople are being prepared for <\/p>\n
672
\n00:37:00,000 –> 00:37:03,840
\ntheir own individual worship so
\nthat they don’t come before <\/p>\n
673
\n00:37:03,840 –> 00:37:08,520
\nAlmighty God with nothing.
\nAnd those three things out of <\/p>\n
674
\n00:37:08,520 –> 00:37:12,960
\nyour flock, out of your floor,
\nand out of your wine press, just<\/p>\n
675
\n00:37:12,960 –> 00:37:16,480
\npicked up in the next chapter in
\n16 and verse 16, when the three <\/p>\n
676
\n00:37:16,480 –> 00:37:19,520
\nmales will come before the Lord
\nthree times in the year. <\/p>\n
677
\n00:37:19,640 –> 00:37:20,720
\nSorry.
\nWhen the men will come three <\/p>\n
678
\n00:37:20,720 –> 00:37:24,680
\ntimes a year before the Lord in
\nthe Feast of Unleavened Bread. <\/p>\n
679
\n00:37:25,320 –> 00:37:29,640
\nIn the Feast of weeks and in the
\nFeast of Tabernacles, so you <\/p>\n
680
\n00:37:29,640 –> 00:37:33,680
\nwere to furnish the servant who
\nwent out liberally from your <\/p>\n
681
\n00:37:33,680 –> 00:37:36,800
\nflock, from your floor, from
\nyour winepress, and it <\/p>\n
682
\n00:37:36,800 –> 00:37:39,280
\nanticipated the times when they
\nwould come before the Lord in <\/p>\n
683
\n00:37:39,280 –> 00:37:43,680
\nthose three feasts.
\nIn other words, godly freedom is<\/p>\n
684
\n00:37:43,680 –> 00:37:47,440
\nexplicitly about the freedom to
\nworship the God in Israel. <\/p>\n
685
\n00:37:47,960 –> 00:37:50,000
\nIt’s not just about you get to
\ngo free. <\/p>\n
686
\n00:37:50,720 –> 00:37:52,560
\nSo I no longer have you working
\nfor me. <\/p>\n
687
\n00:37:52,960 –> 00:37:57,760
\nIt’s specifically making sure
\nthat somebody who is released is<\/p>\n
688
\n00:37:57,760 –> 00:38:00,960
\nable to be set up in such a way
\nthat they can then come before <\/p>\n
689
\n00:38:00,960 –> 00:38:04,600
\nthe Lord and worship.
\nLet’s go back to that slide <\/p>\n
690
\n00:38:04,600 –> 00:38:05,840
\nbecause I know people were
\nwriting things down. <\/p>\n
691
\n00:38:05,840 –> 00:38:08,480
\nSo I’m just going to go back to
\nthose those earlier verses. <\/p>\n
692
\n00:38:09,960 –> 00:38:14,400
\nYou will remember that you were
\na bond man in the land of Egypt <\/p>\n
693
\n00:38:14,440 –> 00:38:17,360
\nand the Lord your God redeemed
\nyou again. <\/p>\n
694
\n00:38:17,360 –> 00:38:19,520
\nJust helps us to shed a little
\nbit of light on the Exodus <\/p>\n
695
\n00:38:19,520 –> 00:38:22,760
\nprocess as well, doesn’t it?
\nWhen after one of the other <\/p>\n
696
\n00:38:22,760 –> 00:38:26,280
\nplagues, Pharaoh’s restriction
\nfor them going out of Egypt was <\/p>\n
697
\n00:38:26,280 –> 00:38:28,920
\nthat the Israelites could go
\nout, but they had to leave their<\/p>\n
698
\n00:38:28,920 –> 00:38:31,880
\nflocks and herds behind.
\nAnd Moses says we’re not going <\/p>\n
699
\n00:38:31,880 –> 00:38:34,480
\nto do that and insists that the
\nflocks and the herds. <\/p>\n
700
\n00:38:34,480 –> 00:38:37,360
\nHave to go out with them, just
\nlike the women and the children <\/p>\n
701
\n00:38:37,360 –> 00:38:40,520
\nhad to go out with them because
\nthey were going to go and make <\/p>\n
702
\n00:38:40,520 –> 00:38:43,120
\nsacrifices in the wilderness.
\nAnd Pharaoh is, if you like, <\/p>\n
703
\n00:38:43,120 –> 00:38:45,840
\nundercutting what God will later
\ndo for his people. <\/p>\n
704
\n00:38:46,080 –> 00:38:48,160
\nHe doesn’t want to give the
\nIsraelites the biblical rights <\/p>\n
705
\n00:38:48,160 –> 00:38:49,720
\nthat are going to be given to
\nservants. <\/p>\n
706
\n00:38:51,360 –> 00:38:55,080
\nAnd they have to do it willingly
\nwhen they come out, because you <\/p>\n
707
\n00:38:55,080 –> 00:38:57,480
\nwill remember that you are a
\nbond man in the land of Egypt <\/p>\n
708
\n00:38:57,760 –> 00:38:59,200
\nand the Lord your God redeemed
\nyou. <\/p>\n
709
\n00:39:00,360 –> 00:39:04,440
\nPharaoh, time after time is so
\nunwilling to let his people go. <\/p>\n
710
\n00:39:04,760 –> 00:39:07,000
\nThe Israelites are to understand
\nthat this is a new. <\/p>\n
711
\n00:39:07,000 –> 00:39:09,680
\nWorld.
\nNot a utopia, but a new world <\/p>\n
712
\n00:39:09,960 –> 00:39:12,800
\nand that things are being set up
\nfor them in such a way that they<\/p>\n
713
\n00:39:12,800 –> 00:39:15,720
\nshould worship Almighty God in
\nspirit and in truth. <\/p>\n
714
\n00:39:17,360 –> 00:39:20,760
\nExodus gets associated with a
\nlack of freedom to worship, <\/p>\n
715
\n00:39:21,280 –> 00:39:23,720
\nwhereas the land what the
\nwilderness journey and then the <\/p>\n
716
\n00:39:23,720 –> 00:39:27,000
\nland when they come in is about
\nsetting themselves up with <\/p>\n
717
\n00:39:27,000 –> 00:39:31,200
\nenough to be able to come before
\nGod for worship every time an <\/p>\n
718
\n00:39:31,200 –> 00:39:33,720
\nIsraelite encounters a needy.
\nBrother or sister, they have a <\/p>\n
719
\n00:39:33,720 –> 00:39:35,800
\nchoice.
\nWe’re back to this same idea <\/p>\n
720
\n00:39:35,800 –> 00:39:37,760
\nagain.
\nEvery time you see somebody who <\/p>\n
721
\n00:39:37,760 –> 00:39:39,280
\nneeds something, you have a
\nchoice. <\/p>\n
722
\n00:39:39,520 –> 00:39:42,320
\nYou get to make a decision.
\nAre you going to enact an Exodus<\/p>\n
723
\n00:39:42,520 –> 00:39:44,000
\nor are you going to be a mini
\npharaoh? <\/p>\n
724
\n00:39:45,320 –> 00:39:49,320
\nYou get to choose when you see
\nsomebody and you’re thinking <\/p>\n
725
\n00:39:49,320 –> 00:39:51,760
\nabout opening up your hand and
\nhow, why do I have to do it, <\/p>\n
726
\n00:39:51,760 –> 00:39:53,160
\nLord?
\nAnd is there a quantity, Lord? <\/p>\n
727
\n00:39:53,160 –> 00:39:58,520
\nAnd I don’t want to do it all,
\nLord, you get to choose mini <\/p>\n
728
\n00:39:58,520 –> 00:40:02,640
\nExodus or mini Pharaoh.
\nThat’s the comparison which is <\/p>\n
729
\n00:40:02,640 –> 00:40:04,480
\nbeing set up.
\nAnd the law is trying to embed <\/p>\n
730
\n00:40:04,480 –> 00:40:08,280
\nthe idea that the father sees
\nevery transaction and every <\/p>\n
731
\n00:40:08,280 –> 00:40:11,280
\nexchange that we might make.
\nAnd we can give without thought <\/p>\n
732
\n00:40:11,280 –> 00:40:14,280
\nof return, because the Father
\nhimself gives without thought of<\/p>\n
733
\n00:40:14,280 –> 00:40:18,480
\nreturn.
\nAnd that’s why the Sermon on the<\/p>\n
734
\n00:40:18,480 –> 00:40:22,000
\nMount opens up so many of these
\nideas and talks about open <\/p>\n
735
\n00:40:22,000 –> 00:40:25,080
\nhanded giving and no legalistic
\nlimits and turning the other <\/p>\n
736
\n00:40:25,080 –> 00:40:28,160
\ncheek and making sure you go the
\nextra mile rather than just the <\/p>\n
737
\n00:40:28,160 –> 00:40:30,040
\nspecific mile that the law
\ncommanded you. <\/p>\n
738
\n00:40:30,560 –> 00:40:34,840
\nBecause it’s trying to embed in
\nyour heart and mine this idea of<\/p>\n
739
\n00:40:34,840 –> 00:40:37,520
\nsomething bigger than just the
\nlegal commandments that are <\/p>\n
740
\n00:40:37,520 –> 00:40:41,360
\nthere.
\nAnd I just wonder whether in, <\/p>\n
741
\n00:40:42,920 –> 00:40:46,800
\nwell, certainly my discipleship
\nand, and maybe it’s yours as <\/p>\n
742
\n00:40:46,800 –> 00:40:48,840
\nwell, and you can just kind of
\nlisten in to the challenges that<\/p>\n
743
\n00:40:48,840 –> 00:40:53,960
\nI have that that we just lean
\ntowards the bare minimum, like, <\/p>\n
744
\n00:40:54,000 –> 00:40:57,960
\nlike the Pharisee in his prayer.
\nI thank you, Lord, that I’m not <\/p>\n
745
\n00:40:57,960 –> 00:41:00,520
\nlike him.
\nThank you, Lord, that I didn’t <\/p>\n
746
\n00:41:00,520 –> 00:41:02,280
\ncommit adultery today.
\nI thank you, Lord, that I didn’t<\/p>\n
747
\n00:41:02,280 –> 00:41:03,600
\nsteal anything from anybody
\ntoday. <\/p>\n
748
\n00:41:03,600 –> 00:41:05,120
\nI thank you, Lord, that I didn’t
\ndo that today. <\/p>\n
749
\n00:41:05,120 –> 00:41:06,960
\nAnd I didn’t do this today.
\nAnd doesn’t matter about all the<\/p>\n
750
\n00:41:06,960 –> 00:41:09,240
\nthings I did, I could have done.
\nBut I thank you, Lord, that I’ve<\/p>\n
751
\n00:41:09,240 –> 00:41:11,440
\nticked off these things over
\nhere and I didn’t actually <\/p>\n
752
\n00:41:11,440 –> 00:41:13,920
\ncommit those crimes.
\nWe are not very good. <\/p>\n
753
\n00:41:14,040 –> 00:41:18,000
\nI am not very good at seeing an
\nopportunity for an open handed <\/p>\n
754
\n00:41:18,000 –> 00:41:22,000
\nmoment when I’m just grudgingly
\ncounting out the coins in my <\/p>\n
755
\n00:41:22,000 –> 00:41:24,200
\nmind and making sure I don’t
\ngive more than I feel that I <\/p>\n
756
\n00:41:24,200 –> 00:41:27,000
\nshould.
\nWe are much better at checking <\/p>\n
757
\n00:41:27,000 –> 00:41:29,680
\nboxes and contriving to give the
\nleast that we can. <\/p>\n
758
\n00:41:30,280 –> 00:41:32,440
\nThink of all those issues in the
\nSermon on the Mount Brothers and<\/p>\n
759
\n00:41:32,440 –> 00:41:36,240
\nsisters, that the law works his
\nway through murder, adultery, <\/p>\n
760
\n00:41:36,480 –> 00:41:41,760
\nanger, theft, things that that
\nthe legal framework in this <\/p>\n
761
\n00:41:41,760 –> 00:41:44,480
\ncountry and in mind have got
\nabsolutely nailed down to <\/p>\n
762
\n00:41:44,800 –> 00:41:48,200
\nmultiple sub, sub sub.
\nClauses and we still get it <\/p>\n
763
\n00:41:48,200 –> 00:41:50,680
\nwrong.
\nWhat the Sermon on the Mountain <\/p>\n
764
\n00:41:50,680 –> 00:41:52,520
\nis doing is is trying to teach
\nus principles. <\/p>\n
765
\n00:41:52,520 –> 00:41:54,480
\nBeing angry doesn’t equate to
\nmurder. <\/p>\n
766
\n00:41:55,160 –> 00:41:58,480
\nIt’s hyperbole.
\nBut in the gospel, Jesus is <\/p>\n
767
\n00:41:58,480 –> 00:42:00,400
\nsaying where do you think murder
\nstarts? <\/p>\n
768
\n00:42:01,120 –> 00:42:02,960
\nWell, it starts with anger.
\nWhen? <\/p>\n
769
\n00:42:02,960 –> 00:42:04,840
\nWhen I didn’t get something and
\nyou did. <\/p>\n
770
\n00:42:04,880 –> 00:42:07,480
\nAnd, and then I, I feel
\ncontemptuous towards you and it <\/p>\n
771
\n00:42:07,480 –> 00:42:10,240
\nmakes me act.
\nIt’s the same. <\/p>\n
772
\n00:42:10,280 –> 00:42:13,240
\nIt’s the same with adultery,
\nwhich is rooted in contempt. <\/p>\n
773
\n00:42:13,480 –> 00:42:15,840
\nYou don’t cheat on a spouse that
\nyou hold in high regard. <\/p>\n
774
\n00:42:16,800 –> 00:42:19,760
\nYou cheat on a spouse that you
\nsecretly have contempt for and <\/p>\n
775
\n00:42:19,760 –> 00:42:21,880
\ntherefore undermines your other
\nfeelings towards her. <\/p>\n
776
\n00:42:22,600 –> 00:42:24,200
\nThat’s what the Lord is trying
\nto get to with this. <\/p>\n
777
\n00:42:24,200 –> 00:42:27,440
\nIt’s the same with theft.
\nIt’s the same with bearing false<\/p>\n
778
\n00:42:27,440 –> 00:42:29,600
\nwitness.
\nIt’s easier if you have low <\/p>\n
779
\n00:42:29,600 –> 00:42:32,200
\nregard for somebody because you
\ncan mistreat them. <\/p>\n
780
\n00:42:32,200 –> 00:42:34,800
\nYou don’t care as much.
\nThat’s how slave societies <\/p>\n
781
\n00:42:34,800 –> 00:42:38,560
\nhappen, because you other
\nsomebody else, you dehumanize <\/p>\n
782
\n00:42:38,560 –> 00:42:39,480
\nthem.
\nIt’s the Tower of Babel <\/p>\n
783
\n00:42:39,480 –> 00:42:41,320
\nprinciple.
\nWe’re going to build this tower <\/p>\n
784
\n00:42:41,320 –> 00:42:42,840
\nup with the slaves.
\nWe’re going to go in and be safe<\/p>\n
785
\n00:42:42,840 –> 00:42:44,960
\nfrom another flood, but they
\nwill stay on the outside. <\/p>\n
786
\n00:42:46,120 –> 00:42:50,360
\nWe hold them in lower regards.
\nAnd the Lord is said, the law <\/p>\n
787
\n00:42:50,360 –> 00:42:52,400
\nhas said.
\nAnd the Lord then echoes all of <\/p>\n
788
\n00:42:52,400 –> 00:42:54,560
\nthese ideas and says there is
\nsomething bigger. <\/p>\n
789
\n00:42:56,520 –> 00:42:59,000
\nOur discipleship is more than
\njust this. <\/p>\n
790
\n00:42:59,160 –> 00:43:01,680
\nOnce you’ve dehumanized
\nsomebody, it’s much easier to <\/p>\n
791
\n00:43:01,680 –> 00:43:05,000
\ntreat them as nothing.
\nAnd if we can hold each other <\/p>\n
792
\n00:43:05,000 –> 00:43:10,400
\nhigher in our hearts, if we can
\nesteem each other better than <\/p>\n
793
\n00:43:10,400 –> 00:43:14,680
\nourselves, then we are less
\nlikely, I do want to underline, <\/p>\n
794
\n00:43:14,680 –> 00:43:18,680
\nless likely to fall prey to some
\nof these temptations which in <\/p>\n
795
\n00:43:18,680 –> 00:43:21,200
\nturn lead us into very dark
\nplaces. <\/p>\n
796
\n00:43:22,160 –> 00:43:26,320
\nI will not use this opportunity
\nto build myself up at the <\/p>\n
797
\n00:43:26,320 –> 00:43:29,760
\nexpense of somebody else.
\nI will not choose to be offended<\/p>\n
798
\n00:43:30,040 –> 00:43:32,720
\nwhen it was really obvious that
\nthat person just made a slip of <\/p>\n
799
\n00:43:32,720 –> 00:43:37,040
\nthe tongue and I’ve decided and
\nsaid to give them the benefit of<\/p>\n
800
\n00:43:37,040 –> 00:43:39,680
\nthe doubt.
\nI will not explode in anger, but<\/p>\n
801
\n00:43:39,680 –> 00:43:42,240
\nI will take a deep breath and
\ngive that person a second <\/p>\n
802
\n00:43:42,240 –> 00:43:43,880
\nopportunity to hear the whole
\nstory. <\/p>\n
803
\n00:43:43,880 –> 00:43:46,560
\nI will not take that second look
\nof lust, but I will make a <\/p>\n
804
\n00:43:46,560 –> 00:43:51,360
\ncovenant with my eyes.
\nDiscipleship is really hard. <\/p>\n
805
\n00:43:51,800 –> 00:43:57,160
\nFreedom is really difficult.
\nThat’s why these whole studies <\/p>\n
806
\n00:43:57,160 –> 00:44:00,280
\nare not about let’s get into the
\nlaw and work out specifically <\/p>\n
807
\n00:44:00,280 –> 00:44:06,000
\nwhat the commandments are.
\nIt’s about realizing that as we <\/p>\n
808
\n00:44:06,000 –> 00:44:10,320
\nmove from milk to meat, as the
\nHebrew writer said, we are <\/p>\n
809
\n00:44:10,320 –> 00:44:12,680
\nbeginning to learn what
\ndiscipleship really means. <\/p>\n
810
\n00:44:13,160 –> 00:44:15,640
\nWhich is why James does talk, as
\nI have alluded a couple of <\/p>\n
811
\n00:44:15,640 –> 00:44:17,920
\ntimes, to the perfect law of
\nliberty. <\/p>\n
812
\n00:44:18,160 –> 00:44:19,920
\nCome to Chapter 23.
\nWe’ve just got a couple more <\/p>\n
813
\n00:44:19,920 –> 00:44:21,760
\nminutes to think about another
\nprinciple here. <\/p>\n
814
\n00:44:25,440 –> 00:44:29,160
\nAs this cumulative process of
\nmaking right choices. <\/p>\n
815
\n00:44:29,640 –> 00:44:32,640
\nLeads us towards godliness, just
\nas it tried to lead the <\/p>\n
816
\n00:44:32,640 –> 00:44:35,000
\nIsraelites towards godliness.
\nIt didn’t make them perfect, it <\/p>\n
817
\n00:44:35,000 –> 00:44:37,560
\ndidn’t fix things, it didn’t.
\nIt never will this side of the <\/p>\n
818
\n00:44:37,560 –> 00:44:39,640
\nKingdom.
\nDeuteronomy 23 is the law about <\/p>\n
819
\n00:44:39,640 –> 00:44:42,960
\nrunaways.
\nVerse 15 of of Deuteronomy <\/p>\n
820
\n00:44:42,960 –> 00:44:45,480
\nchapter 23.
\nYou shall not deliver to his <\/p>\n
821
\n00:44:45,480 –> 00:44:47,960
\nmaster the servant who has
\nescaped from his master to you. <\/p>\n
822
\n00:44:48,400 –> 00:44:51,680
\nHe shall dwell with you, even
\namong you, in the place which He<\/p>\n
823
\n00:44:51,680 –> 00:44:55,920
\nshall choose in one of your
\ngates where it likes him best. <\/p>\n
824
\n00:44:56,080 –> 00:44:58,480
\nYou shall not approve, You shall
\nnot oppress him. <\/p>\n
825
\n00:44:59,160 –> 00:45:00,400
\nThat’s an interesting 1, isn’t
\nit? <\/p>\n
826
\n00:45:00,400 –> 00:45:02,600
\nI mean, again, she puts Philemon
\nin the whole other light as <\/p>\n
827
\n00:45:02,600 –> 00:45:07,680
\nwell, so if he’s gone and you
\nfind him. <\/p>\n
828
\n00:45:09,920 –> 00:45:13,960
\nHe lives with you not just like,
\nyou know, in the shed at the <\/p>\n
829
\n00:45:13,960 –> 00:45:17,920
\nbottom of the garden, but he
\nlives among you in the place <\/p>\n
830
\n00:45:17,960 –> 00:45:24,640
\nthat he gets to choose, in the
\nplace that he likes best, which <\/p>\n
831
\n00:45:24,640 –> 00:45:26,920
\ntakes.
\nOur hospitality to another <\/p>\n
832
\n00:45:26,920 –> 00:45:29,480
\nlevel, I think, doesn’t it?
\nYou will not oppress him there. <\/p>\n
833
\n00:45:29,600 –> 00:45:32,720
\nJust compare other legal
\nsituations here. <\/p>\n
834
\n00:45:32,720 –> 00:45:34,560
\nSorry, that’s the summary of
\nwhat we just looked at. <\/p>\n
835
\n00:45:35,880 –> 00:45:38,800
\nLet him live with you, in the
\nmiddle of you, where he chooses,<\/p>\n
836
\n00:45:39,000 –> 00:45:41,760
\nin one of your towns, where it
\nsuits him best. <\/p>\n
837
\n00:45:42,040 –> 00:45:46,960
\nJust compare that with other
\nancient world laws. <\/p>\n
838
\n00:45:47,560 –> 00:45:50,720
\nCode of Hammurabi.
\nIf anyone finds a runaway male <\/p>\n
839
\n00:45:50,720 –> 00:45:54,440
\nor male or female slave in the
\nopen country and bring them to <\/p>\n
840
\n00:45:54,440 –> 00:45:58,120
\ntheir masters, the master of the
\nslaves will pay him two shekels <\/p>\n
841
\n00:45:58,120 –> 00:46:00,720
\nof silver.
\nSomebody runs away, take them <\/p>\n
842
\n00:46:00,720 –> 00:46:04,760
\nback and you get cash.
\nThink about the South Carolina <\/p>\n
843
\n00:46:04,760 –> 00:46:08,360
\nAct of 1740, of which there are
\nmultiple other examples in other<\/p>\n
844
\n00:46:08,360 –> 00:46:10,600
\nstates.
\nAny slave out of the house or <\/p>\n
845
\n00:46:10,600 –> 00:46:13,040
\nplantation where the slave lives
\nshall refuse to submit or <\/p>\n
846
\n00:46:13,040 –> 00:46:16,000
\nundergo the examination of any
\nwhite person. <\/p>\n
847
\n00:46:16,800 –> 00:46:20,000
\nThat any such white person shall
\npursue, apprehend, and <\/p>\n
848
\n00:46:20,080 –> 00:46:23,520
\nmoderately correct such slaves,
\nyou probably don’t want to think<\/p>\n
849
\n00:46:23,520 –> 00:46:26,640
\ntoo much about what that meant.
\nAnd if any such slave shall <\/p>\n
850
\n00:46:26,640 –> 00:46:29,840
\nassault or strike any such white
\nperson, such slave shall be <\/p>\n
851
\n00:46:29,840 –> 00:46:32,680
\nlawfully killed.
\nLaw of Moses does not say any of<\/p>\n
852
\n00:46:32,680 –> 00:46:36,480
\nthose things.
\nThe kind of circumstances that <\/p>\n
853
\n00:46:36,520 –> 00:46:40,200
\nour world across the centuries
\nhas built up to deal with people<\/p>\n
854
\n00:46:40,200 –> 00:46:43,800
\nin this situation is completely
\nand utterly alien from what the <\/p>\n
855
\n00:46:43,800 –> 00:46:47,520
\nthings of God are there the
\nAmerican South there was a \u00a31000<\/p>\n
856
\n00:46:47,520 –> 00:46:49,800
\nfine and a six month prison
\nreturn if you didn’t return a <\/p>\n
857
\n00:46:49,800 –> 00:46:54,480
\nfugitive and the consequences
\nfor the slave were too gruesome <\/p>\n
858
\n00:46:54,880 –> 00:46:59,080
\nto comprehend.
\nExodus Deuteronomy 23 verses 15 <\/p>\n
859
\n00:46:59,080 –> 00:47:02,560
\nand 16 says if there is a
\nrunaway slave, he gets to come <\/p>\n
860
\n00:47:02,560 –> 00:47:05,120
\nand hang out with you.
\nHe gets to come and hang out <\/p>\n
861
\n00:47:05,120 –> 00:47:06,720
\nwith you in your family as part
\nof your house. <\/p>\n
862
\n00:47:06,720 –> 00:47:08,440
\nYou get to give him dinner and
\nyou get to give him somewhere to<\/p>\n
863
\n00:47:08,440 –> 00:47:11,160
\nsleep.
\nHe gets to be where he chooses <\/p>\n
864
\n00:47:11,160 –> 00:47:13,800
\nbest.
\nIf God’s people had implemented <\/p>\n
865
\n00:47:13,800 –> 00:47:16,960
\nDeuteronomy 23, they would have
\nbeen the only safe haven for <\/p>\n
866
\n00:47:16,960 –> 00:47:20,760
\nrunaway servants or slaves in
\nthe world at that time. <\/p>\n
867
\n00:47:21,480 –> 00:47:26,360
\nIt was absolutely revolutionary.
\nNow there are differences in how<\/p>\n
868
\n00:47:26,360 –> 00:47:30,400
\nIsraelite servants and Gentile
\nservants were treated in the <\/p>\n
869
\n00:47:30,400 –> 00:47:33,400
\nlaw.
\nHebrew servants were freed every<\/p>\n
870
\n00:47:33,400 –> 00:47:35,960
\nseven years.
\nForeign servants were not given <\/p>\n
871
\n00:47:35,960 –> 00:47:38,360
\nthat particular kind of
\nprotection, but they would have <\/p>\n
872
\n00:47:38,360 –> 00:47:42,960
\nhad other benefits if they had
\ncome to work for, for Hebrew. <\/p>\n
873
\n00:47:43,440 –> 00:47:45,440
\nThere would have been the rest
\non the Sabbath. <\/p>\n
874
\n00:47:45,800 –> 00:47:48,280
\nThere would have been the
\ngleaning laws that we’ve alluded<\/p>\n
875
\n00:47:48,280 –> 00:47:50,400
\nto with, with the book of Ruth
\nalready this week. <\/p>\n
876
\n00:47:50,680 –> 00:47:53,440
\nThere would have been protection
\nfrom physical harm, as we’ve <\/p>\n
877
\n00:47:53,440 –> 00:47:57,520
\nseen in Exodus chapter 21, and
\nthey would have had access to <\/p>\n
878
\n00:47:57,520 –> 00:48:02,440
\nthe gospel.
\nSo there are differences and we <\/p>\n
879
\n00:48:02,440 –> 00:48:04,040
\nhaven’t had a chance to go
\nthrough those. <\/p>\n
880
\n00:48:04,040 –> 00:48:06,880
\nBut but the very fact that they
\nhad become part of the camp of <\/p>\n
881
\n00:48:06,880 –> 00:48:09,240
\nIsrael meant that they were
\nbetter off than they would have <\/p>\n
882
\n00:48:09,240 –> 00:48:13,640
\nbeen on the outside.
\nSome people accuse the Old <\/p>\n
883
\n00:48:13,640 –> 00:48:17,240
\nTestament and say that it’s just
\nabout bloodshed and violence. <\/p>\n
884
\n00:48:18,080 –> 00:48:21,320
\nSome people say there is no
\ngospel in the Old Testament. <\/p>\n
885
\n00:48:23,680 –> 00:48:26,880
\nIf that’s not gospel, I don’t
\nknow what is. <\/p>\n
886
\n00:48:27,760 –> 00:48:31,720
\nThese are these are laws in the
\nservice of grace and in the <\/p>\n
887
\n00:48:31,720 –> 00:48:35,880
\nservice of love, and they are
\nmotivated by the memory of God’s<\/p>\n
888
\n00:48:35,880 –> 00:48:37,640
\nredemption of his people from
\nEgypt. <\/p>\n
889
\n00:48:37,920 –> 00:48:40,960
\nGod in the Exodus has broken
\ninto history and revealed <\/p>\n
890
\n00:48:40,960 –> 00:48:44,000
\nhimself in great acts of
\nsalvation and mercy. <\/p>\n
891
\n00:48:44,360 –> 00:48:46,080
\nAnd it points, brothers and
\nsisters for. <\/p>\n
892
\n00:48:46,080 –> 00:48:50,600
\nUs unrelentingly,
\nuncompromisingly, to the fact <\/p>\n
893
\n00:48:50,600 –> 00:48:52,200
\nthat we are not to build our own
\nKingdom. <\/p>\n
894
\n00:48:52,200 –> 00:48:56,000
\nHere on earth that the things
\nthat we have been given are <\/p>\n
895
\n00:48:56,000 –> 00:48:59,320
\ntemporary, that knowledge of
\nsalvation moves the boundaries <\/p>\n
896
\n00:48:59,320 –> 00:49:02,760
\nof our thinking, makes us do
\nthings in particular ways. <\/p>\n
897
\n00:49:03,400 –> 00:49:08,320
\nIt’s why it’s why Mary sings of
\nherself as a handmaiden when <\/p>\n
898
\n00:49:08,320 –> 00:49:10,520
\nGabriel tells her that she will
\nbear the Messiah. <\/p>\n
899
\n00:49:11,360 –> 00:49:14,600
\nIt’s why Simeon, when he sees
\nthe baby Jesus in the in the <\/p>\n
900
\n00:49:14,600 –> 00:49:17,760
\ntemple at 8 days old, says, now
\nlet your servant depart in <\/p>\n
901
\n00:49:17,760 –> 00:49:19,520
\npeace.
\nBecause he recognized these kind<\/p>\n
902
\n00:49:19,520 –> 00:49:24,400
\nof principles, and because the
\nExodus is the founding story of <\/p>\n
903
\n00:49:24,400 –> 00:49:28,200
\nIsrael as a people, and because
\ngenerosity towards servants and <\/p>\n
904
\n00:49:28,200 –> 00:49:33,440
\nforeigners lay at the very heart
\nof it, it therefore becomes <\/p>\n
905
\n00:49:34,120 –> 00:49:36,520
\nunavoidable that it should
\nbecome part of our lives as <\/p>\n
906
\n00:49:36,520 –> 00:49:39,000
\nwell.
\nBecause you are in Egypt, you <\/p>\n
907
\n00:49:39,000 –> 00:49:41,960
\nmust let this man go free.
\nYou must supply him liberally. <\/p>\n
908
\n00:49:42,200 –> 00:49:44,080
\nYou must not deprive him of
\njustice. <\/p>\n
909
\n00:49:44,480 –> 00:49:49,600
\nYour, your freedom, your liberty
\nunderwrites the command to be <\/p>\n
910
\n00:49:49,600 –> 00:49:53,400
\njust and generous towards those
\nless fortunate than you. <\/p>\n
911
\n00:49:53,400 –> 00:49:57,480
\nIt helps us to understand
\nPhilemon, where reconciliation <\/p>\n
912
\n00:49:57,480 –> 00:49:59,520
\nwas more important than than
\nfreedom. <\/p>\n
913
\n00:50:00,320 –> 00:50:03,560
\nHelps us to understand Matthew
\n18, where that wicked servant is<\/p>\n
914
\n00:50:03,560 –> 00:50:07,560
\nfreed from debt and then goes
\nout and throws somebody else <\/p>\n
915
\n00:50:07,560 –> 00:50:09,120
\ninto prison because he doesn’t
\nget it. <\/p>\n
916
\n00:50:11,360 –> 00:50:12,640
\nThese laws are not teaching
\nthat. <\/p>\n
917
\n00:50:13,560 –> 00:50:16,200
\nThat’s why the later cycles of
\ninvasion and captivity are so <\/p>\n
918
\n00:50:16,200 –> 00:50:18,760
\nprofound, because they are about
\nGod’s response to Israel’s <\/p>\n
919
\n00:50:19,360 –> 00:50:21,880
\nstubbornness, their inability to
\nsee all of these different <\/p>\n
920
\n00:50:21,880 –> 00:50:25,040
\nthings.
\nNow we will look tomorrow <\/p>\n
921
\n00:50:25,040 –> 00:50:28,080
\nmorning, God willing, at that a
\nbroader application. <\/p>\n
922
\n00:50:28,880 –> 00:50:31,520
\nOf the slave who loves his
\nmother or the servant who loves <\/p>\n
923
\n00:50:31,520 –> 00:50:34,800
\nhis master.
\nBut but these laws are reminders<\/p>\n
924
\n00:50:34,800 –> 00:50:38,320
\nof the consequences of sin and
\nthe opportunities for serving <\/p>\n
925
\n00:50:38,320 –> 00:50:41,080
\nothers.
\nAnd and they tell us that our <\/p>\n
926
\n00:50:41,080 –> 00:50:45,160
\nresponse, my brothers and
\nsisters, to the Creator of the <\/p>\n
927
\n00:50:45,160 –> 00:50:51,800
\nuniverse, the one who who counts
\nthe stars and makes oceans from <\/p>\n
928
\n00:50:51,800 –> 00:50:56,600
\nraindrops, is to gladly and
\nthankfully and willingly declare<\/p>\n
929
\n00:50:56,600 –> 00:51:01,000
\nto the world what a transformed
\nlife looks like, what grace can <\/p>\n
930
\n00:51:01,000 –> 00:51:02,960
\ndo in the heart of sinners.\n<\/p><\/div>\n","protected":false},"excerpt":{"rendered":"
Class 6 from this series was used in GCT Episode 363. 1 00:00:00,200 –> 00:00:02,720 All…<\/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\/107603670\/https%3A%2F%2Fd3ctxlq1ktw2nl.cloudfront.net%2Fstaging%2F2025-7-31%2Fb5522a21-db23-dfde-1afa-243935f6688f.mp3","podmotor_file_id":"","podmotor_episode_id":"","cover_image":"","cover_image_id":"","duration":"00:51:04","filesize":"95.18M","filesize_raw":"","date_recorded":"","explicit":"","block":""},"tags":[],"series":[18],"class_list":["post-1363","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\/1363\/martyn-lawrence-paradox-of-liberty-class-3-you-are-not-your-own","player_link":"https:\/\/goodchristadelphiantalks.com\/podcast-player\/1363\/martyn-lawrence-paradox-of-liberty-class-3-you-are-not-your-own","audio_player":"https:\/\/goodchristadelphiantalks.com\/podcast-player\/1363\/martyn-lawrence-paradox-of-liberty-class-3-you-are-not-your-own<\/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 3 – You Are Not Your Own<\/a><\/blockquote>