{"id":358,"date":"2019-10-28T04:40:27","date_gmt":"2019-10-28T04:40:27","guid":{"rendered":"https:\/\/goodchristadelphiantalks.com\/index.php\/podcast\/054-john-launchbury-sin-and-the-poverty-of-law\/"},"modified":"2026-07-27T08:51:12","modified_gmt":"2026-07-27T08:51:12","slug":"054-john-launchbury-sin-and-the-poverty-of-law","status":"publish","type":"podcast","link":"https:\/\/goodchristadelphiantalks.com\/index.php\/podcast\/054-john-launchbury-sin-and-the-poverty-of-law\/","title":{"rendered":"054: John Launchbury – Sin and the Poverty of Law"},"content":{"rendered":"

This week\u2019s talk was the first in a series given by John Launchbury at the Menucha Bible School in 2011 on The Transformed Mind.<\/p>\n

Thank you for listening, God bless, and talk to you next week.<\/p>\n

Send talk suggestions or comments to: GoodChristadelphianTalks@gmail.com<\/a><\/p>\n

For Show Notes, visit our website: Anchor.fm\/GCT<\/a><\/p>\n

Social Media: Facebook<\/a> | Instagram<\/a> | Twitter<\/a><\/p>\n

1
\n00:00:13,200 –> 00:00:15,300
\nWelcome to the good Christian
\ntalks podcast. <\/p>\n

2
\n00:00:15,300 –> 00:00:18,100
\nI’m Levi and I’m Chris.
\nThank you so much for joining us<\/p>\n

3
\n00:00:18,100 –> 00:00:22,800
\nthis week on this podcast.
\nWe select one taco week to help <\/p>\n

4
\n00:00:22,800 –> 00:00:26,600
\neach one of us get the Bible in
\nour daily news feed. <\/p>\n

5
\n00:00:27,500 –> 00:00:29,600
\nWe post at the start of each
\nweek for you to listen. <\/p>\n

6
\n00:00:30,000 –> 00:00:32,500
\nWith a short intro before hand
\nto kind of set the stage for the<\/p>\n

7
\n00:00:32,500 –> 00:00:34,300
\ntalk.
\nYou’re about to hear and now <\/p>\n

8
\n00:00:34,300 –> 00:00:35,800
\nlet’s hear more about this
\nweek’s talk. <\/p>\n

9
\n00:00:36,100 –> 00:00:38,200
\nThis class is by a brother John
\nlaunch Brewery. <\/p>\n

10
\n00:00:38,200 –> 00:00:42,300
\nHe presented it in 2011 at the
\nMinooka Bible School. <\/p>\n

11
\n00:00:42,800 –> 00:00:47,800
\nThe title of this class is to
\nsin and the poverty of Law and <\/p>\n

12
\n00:00:47,800 –> 00:00:51,200
\nreally enjoyed this class.
\nJohn does kind of give a warning<\/p>\n

13
\n00:00:51,200 –> 00:00:54,400
\nright at the beginning that he’s
\ngoing to say things kind of an <\/p>\n

14
\n00:00:54,400 –> 00:00:57,900
\nextreme fashion.
\nHe himself is still, you know <\/p>\n

15
\n00:00:57,900 –> 00:01:01,300
\nworking on this topic.
\nYou know studying it out. <\/p>\n

16
\n00:01:01,800 –> 00:01:04,400
\nSo he appreciate actually all
\nthrough the class. <\/p>\n

17
\n00:01:04,400 –> 00:01:08,200
\nHe says, you know at risk of
\nsounding extreme and then and <\/p>\n

18
\n00:01:08,200 –> 00:01:11,000
\nthen goes on to say the
\nstatement but I I do even though<\/p>\n

19
\n00:01:11,200 –> 00:01:14,800
\nI always enjoy a class like this
\ngave me something to think about<\/p>\n

20
\n00:01:14,800 –> 00:01:17,900
\neven though I may not agree
\ninitially or even eventually <\/p>\n

21
\n00:01:17,900 –> 00:01:21,900
\nwith what the speaker is saying
\nI did I still found a lot to <\/p>\n

22
\n00:01:21,900 –> 00:01:25,700
\nbenefit in from this class.
\nHe particularly, you know, he <\/p>\n

23
\n00:01:25,700 –> 00:01:31,000
\ngoes into the detail of why why
\nit is that at law cannot bring <\/p>\n

24
\n00:01:31,000 –> 00:01:34,300
\nus to Salvation and really the
\npurpose of it. <\/p>\n

25
\n00:01:34,300 –> 00:01:37,500
\nBut then still how we so often
\nslip back into it. <\/p>\n

26
\n00:01:37,700 –> 00:01:41,900
\nHe makes the statement that if
\nChris delphine’s wanted to find <\/p>\n

27
\n00:01:41,900 –> 00:01:44,600
\na community most like them.
\nWe probably need to look at the <\/p>\n

28
\n00:01:44,600 –> 00:01:50,200
\nPharisees which was pretty
\ndamning for us if an interesting<\/p>\n

29
\n00:01:50,200 –> 00:01:53,300
\nthought but then he also said
\nand this is this is I think my <\/p>\n

30
\n00:01:53,300 –> 00:01:56,900
\nfavorite quote Jesus says follow
\nme and we say to him no Lord, <\/p>\n

31
\n00:01:56,900 –> 00:01:59,800
\ngive us some rules to follow
\nthat’s really fast. <\/p>\n

32
\n00:02:00,000 –> 00:02:02,500
\nThat’s going to be sticking with
\nme and actually reminded me so <\/p>\n

33
\n00:02:02,500 –> 00:02:07,200
\nmuch of how a story that Bob
\nLloyd used to tell that I’ve <\/p>\n

34
\n00:02:07,200 –> 00:02:11,300
\nused in my own talks as well
\nthat he tells I’m going to go <\/p>\n

35
\n00:02:11,300 –> 00:02:14,500
\nahead and tell it he tells the
\nstory of the driver and there’s <\/p>\n

36
\n00:02:14,500 –> 00:02:17,400
\na very rich man.
\nHe’s hiring a driver to a <\/p>\n

37
\n00:02:17,400 –> 00:02:21,900
\nchauffeur to drive him around
\nand he has for interviews and he<\/p>\n

38
\n00:02:21,900 –> 00:02:26,800
\nthe first driver he tries out
\nthat he comes up to a cliff and <\/p>\n

39
\n00:02:26,800 –> 00:02:29,800
\nask the driver took Park as
\nclose to the cliff. <\/p>\n

40
\n00:02:29,900 –> 00:02:34,000
\nIf as he safely can and the
\ndriver parked so close to the <\/p>\n

41
\n00:02:34,000 –> 00:02:37,700
\ncliff and then barely is able to
\nstep out and walk around the car<\/p>\n

42
\n00:02:37,700 –> 00:02:40,500
\nand he’s gives the same question
\nto the second driver the second <\/p>\n

43
\n00:02:40,500 –> 00:02:44,400
\ndriver parks with the wheels
\nright on the cliff and S2 U, no <\/p>\n

44
\n00:02:44,600 –> 00:02:47,900
\ncrawl over the steering wheel
\nand exit on the passenger side <\/p>\n

45
\n00:02:48,200 –> 00:02:52,200
\nand third driver Parks the car
\nhalf off the half off the cliff <\/p>\n

46
\n00:02:52,200 –> 00:02:55,900
\nand barely balances it and
\ncreeps all the way out and then <\/p>\n

47
\n00:02:55,900 –> 00:02:58,600
\nthe fourth driver Parks the car
\non the complete other side of <\/p>\n

48
\n00:02:58,600 –> 00:03:01,200
\nthe road.
\nAnd says that’s the safest <\/p>\n

49
\n00:03:01,200 –> 00:03:05,700
\nplace, you know that as close as
\nwe can while being maximum safe <\/p>\n

50
\n00:03:06,100 –> 00:03:09,100
\nand I love that story.
\nIt really fits into the same <\/p>\n

51
\n00:03:09,100 –> 00:03:12,300
\nattitude that brother launched
\nvery is trying to is sharing in <\/p>\n

52
\n00:03:12,300 –> 00:03:16,200
\nthis class that that really our
\nmotivation when it comes to sin <\/p>\n

53
\n00:03:16,200 –> 00:03:20,200
\nis to should should never be to
\nlook for rules or lines to know <\/p>\n

54
\n00:03:20,200 –> 00:03:24,000
\nexactly where and how far we can
\ngo what we can and can’t do but <\/p>\n

55
\n00:03:24,000 –> 00:03:27,300
\nto always be thinking of what is
\nthe most that we can do to <\/p>\n

56
\n00:03:27,300 –> 00:03:32,800
\nplease the Lord. the most that
\nwe can do to avoid sin, you <\/p>\n

57
\n00:03:32,808 –> 00:03:35,800
\nknow, what what what in our life
\ncan we do to be constantly <\/p>\n

58
\n00:03:35,800 –> 00:03:40,100
\npushing, you know for constantly
\npushing towards towards doing <\/p>\n

59
\n00:03:40,100 –> 00:03:43,700
\ngood and loving and not just
\ntolerating a certain amount of <\/p>\n

60
\n00:03:43,700 –> 00:03:47,600
\nsin, which is essentially what
\nlaws do so it really excellent <\/p>\n

61
\n00:03:47,600 –> 00:03:50,200
\nclass it and I that story kept
\nringing through but but but but <\/p>\n

62
\n00:03:50,200 –> 00:03:52,500
\nagain for the lunch break was
\nreally into a lot of detail of <\/p>\n

63
\n00:03:52,500 –> 00:03:56,800
\nthis uses a large breadth of
\npassages and this class was <\/p>\n

64
\n00:03:56,800 –> 00:03:59,300
\nsuggested to me and I’ve only
\nlistened to this first class <\/p>\n

65
\n00:03:59,300 –> 00:04:02,200
\nactually And decided it was good
\nenough to put on the put on the <\/p>\n

66
\n00:04:02,208 –> 00:04:05,400
\npodcast even though there is
\nstill a whole series after this.<\/p>\n

67
\n00:04:05,800 –> 00:04:10,900
\nI thought this class was just a
\nreally excellent study into into<\/p>\n

68
\n00:04:11,100 –> 00:04:13,000
\nlaw in the and the poverty of
\nsince. <\/p>\n

69
\n00:04:13,000 –> 00:04:18,600
\nOh, here it is how good morning
\neveryone it’s a it’s good to be <\/p>\n

70
\n00:04:18,600 –> 00:04:20,800
\nhere.
\nThis is a series. <\/p>\n

71
\n00:04:20,800 –> 00:04:25,200
\nI’ve been working on for many
\nyears of people often ask, you <\/p>\n

72
\n00:04:25,200 –> 00:04:28,100
\nknow, how long have you been
\nworking on a particular topic <\/p>\n

73
\n00:04:28,100 –> 00:04:33,900
\nand in some sense the Answer is
\nalways all my life and but this <\/p>\n

74
\n00:04:33,900 –> 00:04:38,100
\none particularly the last five
\nand also the last 10 years. <\/p>\n

75
\n00:04:38,100 –> 00:04:41,600
\nI’ve been working on it and it’s
\nonly now just distilling. <\/p>\n

76
\n00:04:41,700 –> 00:04:45,500
\nSo I really appreciate the
\nopportunity to share it with you<\/p>\n

77
\n00:04:45,800 –> 00:04:50,500
\nhere at Manuka Manuka.
\nI always think of as my home <\/p>\n

78
\n00:04:50,500 –> 00:04:54,800
\nBible School.
\nYou guys know me so, you know, I<\/p>\n

79
\n00:04:54,800 –> 00:04:59,000
\ncan say outrageous things as I’m
\nsort of trying out ideas and <\/p>\n

80
\n00:04:59,000 –> 00:05:02,100
\nyou’ll just sit.
\nSteps that yeah, that’s John and<\/p>\n

81
\n00:05:02,100 –> 00:05:04,300
\nyou know won’t have you think
\nbadly of me? <\/p>\n

82
\n00:05:04,500 –> 00:05:08,500
\nSo think of this set this is the
\nfirst time I’ve given these <\/p>\n

83
\n00:05:08,500 –> 00:05:13,000
\nclasses as something of an
\nexperiment you guys are guinea <\/p>\n

84
\n00:05:13,000 –> 00:05:18,700
\npigs, welcome to the laboratory
\nand I will I’m sure overstate <\/p>\n

85
\n00:05:18,700 –> 00:05:24,400
\nthings I’ll miss Express things.
\nBut as I say, you know me, you <\/p>\n

86
\n00:05:24,400 –> 00:05:28,000
\nknow, you know my heart, you
\nknow my spirit, please please <\/p>\n

87
\n00:05:28,000 –> 00:05:33,900
\nlisten accordingly.
\nThe issue that I want to address<\/p>\n

88
\n00:05:33,900 –> 00:05:39,200
\nin these five classes is how
\ndoes the process of Salvation <\/p>\n

89
\n00:05:39,400 –> 00:05:44,600
\nactually work in us what goes on
\nwith the process of salvation? <\/p>\n

90
\n00:05:45,600 –> 00:05:50,100
\nAnd I think the Insight
\ncertainly as I was working on <\/p>\n

91
\n00:05:50,100 –> 00:05:53,900
\nthe series that led to my book
\nis that it’s not about <\/p>\n

92
\n00:05:53,900 –> 00:05:58,800
\ntransactions that take place but
\nit’s about transformation. <\/p>\n

93
\n00:05:59,400 –> 00:06:04,300
\nIt’s not about some some
\ncontract that has happened, but <\/p>\n

94
\n00:06:04,300 –> 00:06:08,100
\nit’s about real change.
\nIt’s about transformation. <\/p>\n

95
\n00:06:08,200 –> 00:06:11,500
\nAnd of course the the whole
\ntitle about the transformed <\/p>\n

96
\n00:06:11,500 –> 00:06:14,300
\nmind, you will recognize
\nimmediately. <\/p>\n

97
\n00:06:14,300 –> 00:06:18,200
\nIts that verse we are Unquote in
\nin Romans. <\/p>\n

98
\n00:06:18,200 –> 00:06:21,300
\nDon’t be conformed any longer to
\nthe pattern of this world, but <\/p>\n

99
\n00:06:21,300 –> 00:06:25,100
\nbe transformed by the renewing
\nof your mind. <\/p>\n

100
\n00:06:25,400 –> 00:06:29,500
\nWe have to see the world
\ndifferently from the way before <\/p>\n

101
\n00:06:29,500 –> 00:06:37,000
\nwe before we came to Christ.
\nToday what we’re going to do is <\/p>\n

102
\n00:06:37,000 –> 00:06:40,200
\nsome dismantling we’re going to
\ndo some dismantling. <\/p>\n

103
\n00:06:41,800 –> 00:06:47,200
\nThe title is a little grandiose
\nsin and the poverty of Law and <\/p>\n

104
\n00:06:47,200 –> 00:06:51,300
\nwhat we’re going to actually
\naddress is the uselessness of <\/p>\n

105
\n00:06:51,300 –> 00:06:54,800
\nrules.
\nThe uselessness of uselessness <\/p>\n

106
\n00:06:54,800 –> 00:06:58,300
\nof rules as a mechanism to
\novercome sin. <\/p>\n

107
\n00:06:59,000 –> 00:07:02,600
\nNow, you might see that as a
\nmoment that I’ve just overstated<\/p>\n

108
\n00:07:02,600 –> 00:07:05,800
\nsomething as I warned you.
\nEarlier, but let me stick with <\/p>\n

109
\n00:07:05,800 –> 00:07:08,200
\nthat.
\nI’m going to argue from <\/p>\n

110
\n00:07:08,200 –> 00:07:14,900
\nscripture the rules and a
\nreligion based on sets of rules <\/p>\n

111
\n00:07:14,900 –> 00:07:19,500
\nis actually counterproductive to
\nthe Salvation. <\/p>\n

112
\n00:07:20,800 –> 00:07:23,900
\nI’d like to you to have the
\nfollowing image in your mind <\/p>\n

113
\n00:07:23,900 –> 00:07:28,400
\nactually the following pair of
\nimages in your mind in one of <\/p>\n

114
\n00:07:28,400 –> 00:07:31,100
\nthem.
\nYou have a vicious dog that is <\/p>\n

115
\n00:07:31,100 –> 00:07:35,000
\nchained up.
\nOkay, go near it and it savagely<\/p>\n

116
\n00:07:35,000 –> 00:07:37,600
\ncomes at you and then the chain
\nholds it back. <\/p>\n

117
\n00:07:38,900 –> 00:07:44,000
\nAnd then the other you have a
\ndog who has a warm and friendly <\/p>\n

118
\n00:07:44,000 –> 00:07:50,000
\nspirit.
\nYou see religion that is <\/p>\n

119
\n00:07:50,000 –> 00:07:55,000
\noriented around rules doesn’t do
\nanything about what goes on <\/p>\n

120
\n00:07:55,000 –> 00:07:59,600
\ninside the dog.
\nIt just limits what the dog can <\/p>\n

121
\n00:07:59,600 –> 00:08:03,200
\ndo it limits the damage the dog
\ncan do it’s the chain. <\/p>\n

122
\n00:08:03,200 –> 00:08:06,500
\nYou still have the viciousness
\ninside. <\/p>\n

123
\n00:08:08,100 –> 00:08:11,200
\nWhereas what?
\nWe’re actually called to is the <\/p>\n

124
\n00:08:11,200 –> 00:08:16,600
\ntransformation to change what
\nwe’re like on the inside. <\/p>\n

125
\n00:08:18,500 –> 00:08:22,300
\nLike the following phrase unless
\nthere’s real change. <\/p>\n

126
\n00:08:22,300 –> 00:08:28,300
\nIt’s all just paperwork.
\nUnless there’s real change. <\/p>\n

127
\n00:08:28,600 –> 00:08:33,600
\nIt’s all just paperwork.
\nSo we’re going to explore this <\/p>\n

128
\n00:08:33,600 –> 00:08:40,700
\nwhole idea of the uselessness of
\nrule as a mechanism to overcome <\/p>\n

129
\n00:08:40,700 –> 00:08:45,500
\nsin if we talk about and think
\nabout religion. <\/p>\n

130
\n00:08:45,700 –> 00:08:49,600
\nWhat is someone’s religion.
\nMy religion is this my religion <\/p>\n

131
\n00:08:49,600 –> 00:08:53,900
\nis that I don’t eat pork because
\nof my religion. <\/p>\n

132
\n00:08:54,000 –> 00:08:58,500
\nI do eat something.
\nBecause of my religion I go to <\/p>\n

133
\n00:08:58,500 –> 00:09:03,300
\nchurch on Sundays because of my
\nreligion because of my religion.<\/p>\n

134
\n00:09:03,500 –> 00:09:07,100
\nI wear certain clothes or
\ncertain patterns of clothes at <\/p>\n

135
\n00:09:07,100 –> 00:09:11,300
\ncertain times or I don’t wear
\ncertain clothes at certain times<\/p>\n

136
\n00:09:11,300 –> 00:09:15,700
\nbecause of my religion because
\nof my religion I mix with some <\/p>\n

137
\n00:09:15,700 –> 00:09:20,800
\npeople because of my religion.
\nI don’t mix with others because <\/p>\n

138
\n00:09:20,800 –> 00:09:25,700
\nof my religion I make sure I
\nread my Bible every day because <\/p>\n

139
\n00:09:25,700 –> 00:09:29,900
\nof my Religion, I pray three
\ntimes a day because of my <\/p>\n

140
\n00:09:29,900 –> 00:09:32,900
\nreligion.
\nI pray before meals. <\/p>\n

141
\n00:09:33,300 –> 00:09:38,700
\nNone of these are bad or wrong,
\nbut it’s important to realize <\/p>\n

142
\n00:09:39,000 –> 00:09:43,500
\nthat this is actually not the
\nessence of what the religion <\/p>\n

143
\n00:09:43,600 –> 00:09:47,500
\nthat we’re called to is about
\nturn with me if you would to <\/p>\n

144
\n00:09:47,500 –> 00:09:54,900
\nColossians chapter 2 Can you
\nspend quite a lot of time with <\/p>\n

145
\n00:09:54,900 –> 00:10:01,100
\nPaul one way or another but
\nwe’ll start here in Colossians <\/p>\n

146
\n00:10:01,300 –> 00:10:08,200
\n2.
\nThey were really struggling with<\/p>\n

147
\n00:10:08,200 –> 00:10:10,400
\nthis question in the first
\ncentury at leisure’s. <\/p>\n

148
\n00:10:12,200 –> 00:10:18,600
\nHe says in verse 16.
\nDo not let anyone judge you by <\/p>\n

149
\n00:10:18,600 –> 00:10:26,200
\nwhat you eat or drink?
\nall with regard to a religious <\/p>\n

150
\n00:10:26,200 –> 00:10:33,400
\nFestival all with re are all the
\nnew moon celebration or a <\/p>\n

151
\n00:10:33,400 –> 00:10:42,000
\nSabbath day.
\nDon’t let anyone judge you by <\/p>\n

152
\n00:10:42,300 –> 00:10:45,800
\nwhat you eat drink or with
\nregard to a religious Festival. <\/p>\n

153
\n00:10:46,100 –> 00:10:47,700
\nI don’t know like Sunday
\nmorning. <\/p>\n

154
\n00:10:50,100 –> 00:10:53,100
\nVerse 17.
\nThese are a shadow of the things<\/p>\n

155
\n00:10:53,100 –> 00:10:55,000
\nthat were to come.
\nThe reality. <\/p>\n

156
\n00:10:55,000 –> 00:10:59,600
\nHowever is found in Christ in
\nparticular what he was <\/p>\n

157
\n00:10:59,600 –> 00:11:03,700
\naddressing at this time were the
\nreligious festivals associated <\/p>\n

158
\n00:11:03,700 –> 00:11:06,800
\nwith the keeping of the law of
\nMoses the particular <\/p>\n

159
\n00:11:06,800 –> 00:11:11,000
\nmanifestations of the law of
\nMoses, which were an echo a <\/p>\n

160
\n00:11:11,000 –> 00:11:13,900
\nshadow of the reality that was
\nthere in Christ. <\/p>\n

161
\n00:11:15,400 –> 00:11:21,000
\nFirst 20 since you died with
\nChrist to the basic principles <\/p>\n

162
\n00:11:21,000 –> 00:11:24,100
\nof this world, why is though you
\nstill belong to it? <\/p>\n

163
\n00:11:24,100 –> 00:11:29,000
\nDo you submit to its rules don’t
\nhandle don’t taste don’t touch <\/p>\n

164
\n00:11:29,400 –> 00:11:33,400
\nall of those religious rules
\nthat they had again through <\/p>\n

165
\n00:11:33,400 –> 00:11:36,400
\ntheir background and growing up
\nthrough Judaism. <\/p>\n

166
\n00:11:37,800 –> 00:11:40,300
\nWhy do you submit to these he
\nsays? <\/p>\n

167
\n00:11:43,100 –> 00:11:46,300
\nThese are all this as restaurant
\nE2 these are all destined to <\/p>\n

168
\n00:11:46,300 –> 00:11:50,300
\nperish with use because they’re
\nbased on human commands and <\/p>\n

169
\n00:11:50,300 –> 00:11:53,600
\nteachings.
\nAnd here’s I think the key verse<\/p>\n

170
\n00:11:54,300 –> 00:11:58,100
\nof this whole section such
\nregulations indeed have an <\/p>\n

171
\n00:11:58,100 –> 00:12:01,700
\nappearance of wisdom with their
\nself-imposed worship their false<\/p>\n

172
\n00:12:01,700 –> 00:12:05,500
\nhumility and their harsh
\ntreatment of the body, but they <\/p>\n

173
\n00:12:05,500 –> 00:12:11,900
\nlack any value in restraining
\nsensual Indulgence these outward<\/p>\n

174
\n00:12:11,900 –> 00:12:16,700
\nregulations.
\nIs outward rules they look very <\/p>\n

175
\n00:12:16,700 –> 00:12:22,200
\nreligious.
\nThe manifestation of your <\/p>\n

176
\n00:12:22,200 –> 00:12:26,000
\nreligion somebody looks at you
\nand thinks that person is very <\/p>\n

177
\n00:12:26,000 –> 00:12:33,100
\nreligious.
\nBut he says these things even <\/p>\n

178
\n00:12:33,100 –> 00:12:38,300
\nwhen their rigorous things the
\nthe harsh treatment of the body,<\/p>\n

179
\n00:12:38,300 –> 00:12:41,600
\nI wonder whether that’s a
\nreference to extensive fasting <\/p>\n

180
\n00:12:41,600 –> 00:12:46,500
\nor something like that.
\nThese things that were based on <\/p>\n

181
\n00:12:46,500 –> 00:12:51,900
\nrules and regulations.
\nHe says they look they look like<\/p>\n

182
\n00:12:51,900 –> 00:12:56,100
\nthey’re really religious.
\nYou look at someone and you <\/p>\n

183
\n00:12:56,100 –> 00:12:59,100
\nthink man, I wish I was as
\nreligious as that person. <\/p>\n

184
\n00:13:00,700 –> 00:13:05,000
\nBut he says they’d like the
\nchain on the dog. <\/p>\n

185
\n00:13:06,200 –> 00:13:11,300
\nThey actually lack any value in
\nrestraining sensual Indulgence. <\/p>\n

186
\n00:13:11,500 –> 00:13:16,300
\nThey don’t get to the real
\nproblem that salvation is all <\/p>\n

187
\n00:13:16,300 –> 00:13:19,400
\nabout.
\nSo as I said, we’re going to <\/p>\n

188
\n00:13:19,400 –> 00:13:25,700
\ncontinue to explore this from a
\nnumber of Dimensions when I was <\/p>\n

189
\n00:13:25,800 –> 00:13:31,700
\nwhen I was young I stressed over
\nquestions like well, here’s a <\/p>\n

190
\n00:13:31,708 –> 00:13:33,400
\nspecific one.
\nI used to stress over as a <\/p>\n

191
\n00:13:33,400 –> 00:13:36,400
\nteenager.
\nHow far can you go with sex <\/p>\n

192
\n00:13:36,400 –> 00:13:38,100
\nbefore marriage before it’s
\nwrong? <\/p>\n

193
\n00:13:40,200 –> 00:13:45,000
\nI mean, where’s the line, you
\nknow you can go this far and no <\/p>\n

194
\n00:13:45,000 –> 00:13:49,200
\nfurther and you know, I
\nstruggled with that. <\/p>\n

195
\n00:13:49,200 –> 00:13:53,000
\nWhat where’s the right teaching
\nhere to exactly understand what <\/p>\n

196
\n00:13:53,000 –> 00:13:55,200
\nI was allowed to do and what I
\nwasn’t allowed to do. <\/p>\n

197
\n00:13:58,200 –> 00:14:01,800
\nOr I hear people ask is gambling
\na sin. <\/p>\n

198
\n00:14:03,400 –> 00:14:07,100
\nWhat if it’s just four quarters,
\nis it still a sin and if it’s <\/p>\n

199
\n00:14:07,100 –> 00:14:13,700
\njust four quarters?
\nOr is it wrong not to dress up <\/p>\n

200
\n00:14:13,700 –> 00:14:18,100
\nfor Sunday meeting?
\nDid you see the kinds of <\/p>\n

201
\n00:14:18,100 –> 00:14:21,600
\nquestions that that we ask
\nourselves either as young people<\/p>\n

202
\n00:14:21,600 –> 00:14:27,300
\nor even as not so young people?
\nWe have all of these kinds of <\/p>\n

203
\n00:14:27,300 –> 00:14:29,500
\nquestions which are important
\nquestions. <\/p>\n

204
\n00:14:29,500 –> 00:14:33,200
\nWe want to understand aspects
\nabout our our connection with <\/p>\n

205
\n00:14:33,200 –> 00:14:37,100
\nGod our connection with each
\nother and how do we go about <\/p>\n

206
\n00:14:37,100 –> 00:14:40,000
\nanswering these questions?
\nWell in my experience, we do the<\/p>\n

207
\n00:14:40,000 –> 00:14:43,100
\nfollowing we look at various
\npassages. <\/p>\n

208
\n00:14:43,300 –> 00:14:47,900
\nWe pull all the various passages
\nthat are relevant where God has <\/p>\n

209
\n00:14:47,900 –> 00:14:50,600
\nsaid one thing and then in
\nanother circumstance, he said <\/p>\n

210
\n00:14:50,600 –> 00:14:54,000
\nsomething additional to that in
\nanother situation something <\/p>\n

211
\n00:14:54,000 –> 00:14:56,900
\nadditional we way up.
\nAll of these commands and <\/p>\n

212
\n00:14:56,900 –> 00:15:00,800
\ninstructions and we try and sort
\nof figure out what’s the rule <\/p>\n

213
\n00:15:00,800 –> 00:15:06,200
\nfor this situation?
\nAnd we do it because we <\/p>\n

214
\n00:15:06,200 –> 00:15:10,400
\ngenuinely think that this is
\nwhat God is wanting us to do and<\/p>\n

215
\n00:15:10,400 –> 00:15:16,300
\nwe have phrases like we come to
\nGod the way he wants us to come <\/p>\n

216
\n00:15:16,300 –> 00:15:17,700
\nto him.
\nNot the way we want to come to <\/p>\n

217
\n00:15:17,700 –> 00:15:22,000
\nhim things like that.
\nAt the risk of overstating <\/p>\n

218
\n00:15:22,000 –> 00:15:23,500
\nthings again brothers and
\nsisters. <\/p>\n

219
\n00:15:23,900 –> 00:15:31,700
\nThis is dangerous.
\nI think this is a dangerous way <\/p>\n

220
\n00:15:31,900 –> 00:15:35,100
\nto go about looking at our
\nBehavior. <\/p>\n

221
\n00:15:36,700 –> 00:15:39,000
\nIt’s exactly what the Pharisees
\ndid. <\/p>\n

222
\n00:15:40,800 –> 00:15:45,000
\nWhere they took the law that was
\nthere in the law of Moses and <\/p>\n

223
\n00:15:45,000 –> 00:15:47,200
\nthey were trying to work out
\nexactly. <\/p>\n

224
\n00:15:47,200 –> 00:15:51,500
\nHow far can you walk on a
\nSabbath day? <\/p>\n

225
\n00:15:53,300 –> 00:15:56,200
\nAnd so they would look at
\nexamples and they would end up <\/p>\n

226
\n00:15:56,200 –> 00:16:02,000
\nsaying you can walk this far and
\nno further exactly. <\/p>\n

227
\n00:16:02,100 –> 00:16:06,100
\nHow much should you wash your
\nhands before a meal and they <\/p>\n

228
\n00:16:06,100 –> 00:16:09,900
\nwould identify what the right
\namount that you have to wash <\/p>\n

229
\n00:16:09,900 –> 00:16:15,500
\nyour hands at least this much
\nbefore a meal and they we’re <\/p>\n

230
\n00:16:15,500 –> 00:16:18,500
\noften down on the Pharisees and
\nI’d like us just to take a <\/p>\n

231
\n00:16:18,500 –> 00:16:21,700
\nmoment to lift them up to
\nrecognize. <\/p>\n

232
\n00:16:23,100 –> 00:16:26,100
\nThe Deep spirit that was there
\nin many of them. <\/p>\n

233
\n00:16:26,700 –> 00:16:30,800
\nThey came as a community of
\npeople who were set apart that <\/p>\n

234
\n00:16:30,800 –> 00:16:32,200
\nthat’s how they viewed
\nthemselves. <\/p>\n

235
\n00:16:32,400 –> 00:16:38,000
\nThey hated the way that the
\nreligion had become a political <\/p>\n

236
\n00:16:38,000 –> 00:16:42,900
\nthing in their in their Nation
\nUnder the time between the the <\/p>\n

237
\n00:16:42,900 –> 00:16:46,400
\ngospel between the Testaments.
\nThey hated the way that <\/p>\n

238
\n00:16:46,500 –> 00:16:51,600
\neverything had become political
\nthat the party of the Sadducees <\/p>\n

239
\n00:16:51,800 –> 00:16:55,300
\nand the hype priest was just
\nthis political appointee and <\/p>\n

240
\n00:16:55,300 –> 00:16:58,400
\nwhoever happened to be wealthy
\nand all of these kinds of things<\/p>\n

241
\n00:16:58,400 –> 00:17:02,100
\ngoing on and they said that’s
\nnot how God wants us to do our <\/p>\n

242
\n00:17:02,100 –> 00:17:06,599
\nreligion and we what we need to
\nget back and actually commit Our<\/p>\n

243
\n00:17:06,599 –> 00:17:11,500
\nLives to following God.
\nSo their intent was was <\/p>\n

244
\n00:17:11,500 –> 00:17:13,099
\nwonderful.
\nIt was marvelous. <\/p>\n

245
\n00:17:14,300 –> 00:17:18,800
\nAnd indeed when you look at the
\nnew at the the early church, <\/p>\n

246
\n00:17:19,200 –> 00:17:23,500
\nmany of the early church who
\ncame aboard in those early days <\/p>\n

247
\n00:17:23,599 –> 00:17:27,599
\nwere from the Pharisees where
\nthey recognize that there was <\/p>\n

248
\n00:17:27,599 –> 00:17:31,700
\nsomething just remarkable about
\nthis man Jesus Christ. <\/p>\n

249
\n00:17:32,700 –> 00:17:36,700
\nThey wanted to follow him.
\nSo so even though scripture and <\/p>\n

250
\n00:17:36,700 –> 00:17:40,500
\nand we will see failures in the
\nPharisees. <\/p>\n

251
\n00:17:40,700 –> 00:17:46,700
\nLet’s not consider them to be a
\ntotally black people in terms of<\/p>\n

252
\n00:17:47,100 –> 00:17:49,000
\neverything that they were doing
\nwas wrong. <\/p>\n

253
\n00:17:49,200 –> 00:17:51,400
\nThey were motivated by the right
\nthing. <\/p>\n

254
\n00:17:51,500 –> 00:17:56,200
\nThey fell into a wrong way of
\nthinking about the nature of <\/p>\n

255
\n00:17:56,200 –> 00:18:00,400
\nrighteousness.
\nThe reason this is relevant <\/p>\n

256
\n00:18:00,400 –> 00:18:03,300
\nrather than sisters.
\nI risk overstating something <\/p>\n

257
\n00:18:03,300 –> 00:18:07,000
\nagain is that if you look in all
\nof scripture to find the <\/p>\n

258
\n00:18:07,008 –> 00:18:11,300
\ncommunity of people that are
\nmost like christadelphians. <\/p>\n

259
\n00:18:12,500 –> 00:18:17,300
\nIt would be the Pharisees.
\nAnd so we have to learn their <\/p>\n

260
\n00:18:17,300 –> 00:18:21,100
\nlessons.
\nWe have to take the condemnation<\/p>\n

261
\n00:18:21,100 –> 00:18:26,100
\nthat Jesus offers to them and
\nlook at what parts of our Lives <\/p>\n

262
\n00:18:26,100 –> 00:18:30,700
\nwe have to have different.
\nSo that we don’t fall into the <\/p>\n

263
\n00:18:30,700 –> 00:18:35,800
\nsame ultimate destructive
\npatterns that they fell into. <\/p>\n

264
\n00:18:38,900 –> 00:18:42,500
\nLet’s look at an example when
\nJesus actually came across them.<\/p>\n

265
\n00:18:42,500 –> 00:18:48,300
\nThis is in Matthew 12.
\nI was reminded of Mark saying <\/p>\n

266
\n00:18:48,300 –> 00:18:51,200
\nfollow your notes Mark and I’m a
\nlittle bit like that myself <\/p>\n

267
\n00:18:51,200 –> 00:18:53,400
\nhere.
\nSo this is just stepping back a <\/p>\n

268
\n00:18:53,408 –> 00:19:01,900
\nlittle bit Matthew chapter. 12
\nJesus is in the Jesus is hungry <\/p>\n

269
\n00:19:01,900 –> 00:19:06,600
\nwith his disciples and they find
\nthemselves in the grain fields. <\/p>\n

270
\n00:19:07,300 –> 00:19:11,200
\nAnd it says his disciples were
\nhungry and began to pick some <\/p>\n

271
\n00:19:11,200 –> 00:19:14,100
\nears of corn and eat them and
\nthis is on the Sabbath. <\/p>\n

272
\n00:19:17,400 –> 00:19:21,600
\nWhen the Pharisees saw this they
\nsaid to him look your disciples <\/p>\n

273
\n00:19:21,600 –> 00:19:23,800
\nare doing what is unlawful on
\nthe Sabbath. <\/p>\n

274
\n00:19:25,800 –> 00:19:29,700
\nIt may have been kind of like a
\ngenuine question though. <\/p>\n

275
\n00:19:29,700 –> 00:19:35,600
\nJesus seems to suggest it was
\nmuch more of a condemnation that<\/p>\n

276
\n00:19:35,600 –> 00:19:38,400
\nthey were the giving a
\ncondemnation that although <\/p>\n

277
\n00:19:38,400 –> 00:19:41,100
\nthey’re breaking the law.
\nThey’re doing what was unlawful <\/p>\n

278
\n00:19:41,200 –> 00:19:45,200
\non the Sabbath.
\nAnd what’s Jesus answer? <\/p>\n

279
\n00:19:46,500 –> 00:19:51,400
\nIf Jesus believed in the legal
\napproach to righteous in the <\/p>\n

280
\n00:19:51,400 –> 00:19:56,300
\nsets of rules and regulations,
\nhe might say something like <\/p>\n

281
\n00:19:56,400 –> 00:20:00,000
\nwell, if you look back at Exodus
\nwhen it was set up they were <\/p>\n

282
\n00:20:00,000 –> 00:20:04,300
\nthese circumstances in which
\nsomebody was able to as it were <\/p>\n

283
\n00:20:04,300 –> 00:20:08,400
\nviolate the Sabbath and in these
\nother so he doesn’t do that. <\/p>\n

284
\n00:20:08,600 –> 00:20:13,200
\nHe does something much more
\nprofound if you noticed he says <\/p>\n

285
\n00:20:13,400 –> 00:20:15,500
\nverse 3, haven’t you read?
\nWhat David? <\/p>\n

286
\n00:20:15,700 –> 00:20:19,000
\nDid when he and his companions
\nwere hungry he entered the house<\/p>\n

287
\n00:20:19,000 –> 00:20:23,000
\nof God and he and his companions
\nate the consecrated bread, which<\/p>\n

288
\n00:20:23,000 –> 00:20:26,700
\nwas not lawful for them to do
\nbut only for the priests. <\/p>\n

289
\n00:20:28,000 –> 00:20:32,100
\nJesus responds to them saying
\nyour disciples are breaking the <\/p>\n

290
\n00:20:32,100 –> 00:20:38,200
\nSabbath is he says David also
\nbroke the law of consecrated <\/p>\n

291
\n00:20:38,200 –> 00:20:40,500
\nbread.
\nNow, I’ve heard christadelphians<\/p>\n

292
\n00:20:40,500 –> 00:20:45,600
\nspeakers try to argue that David
\nwasn’t actually breaking the law<\/p>\n

293
\n00:20:45,600 –> 00:20:49,100
\nbecause he was in some sense
\nKing and priest as a forerunner <\/p>\n

294
\n00:20:49,100 –> 00:20:53,400
\nof Christ who was King and
\npriest Jesus tells us that David<\/p>\n

295
\n00:20:53,400 –> 00:20:56,600
\nwas breaking the law.
\nHe said it was not lawful for <\/p>\n

296
\n00:20:56,600 –> 00:21:03,700
\nhim to do.
\nThe David broke the law. by <\/p>\n

297
\n00:21:03,700 –> 00:21:10,600
\ngoing into the showbread and
\nJesus is saying haven’t hasn’t <\/p>\n

298
\n00:21:10,600 –> 00:21:14,000
\nthat actually had an impact on
\nthe way that you think about <\/p>\n

299
\n00:21:14,000 –> 00:21:18,100
\nlaw.
\nThat David could go in and <\/p>\n

300
\n00:21:18,100 –> 00:21:22,400
\nviolate this law of God to do
\nwith the Holy place of the <\/p>\n

301
\n00:21:22,400 –> 00:21:27,000
\nTabernacle.
\nAnd yet still have the approval <\/p>\n

302
\n00:21:27,000 –> 00:21:34,800
\nof God.
\nWell, that’s five. <\/p>\n

303
\n00:21:34,800 –> 00:21:37,900
\nHaven’t you read in the law on
\nthe Sabbath the priests in the <\/p>\n

304
\n00:21:37,900 –> 00:21:42,400
\ntemple desecrate the day and yet
\nour innocent do no work says the<\/p>\n

305
\n00:21:42,400 –> 00:21:46,400
\nSabbath.
\nAnd yet the priests on that day <\/p>\n

306
\n00:21:46,500 –> 00:21:52,000
\nhad to do work.
\nThere wasn’t a special exception<\/p>\n

307
\n00:21:52,000 –> 00:21:56,400
\nbuilt into the the law of the
\nSabbath and it’s wrong thinking <\/p>\n

308
\n00:21:56,400 –> 00:22:01,300
\nto go and try and find a legal
\nloophole which allows the the <\/p>\n

309
\n00:22:01,300 –> 00:22:05,800
\npriest to do that.
\nWhat Jesus is trying to do in <\/p>\n

310
\n00:22:05,800 –> 00:22:12,000
\nthis discussion is strike at the
\nvery way we think about law the <\/p>\n

311
\n00:22:12,000 –> 00:22:14,300
\nvery intent that God had from
\nit. <\/p>\n

312
\n00:22:14,500 –> 00:22:18,800
\nIt’s not about breaking law.
\nYou broke the law your do for <\/p>\n

313
\n00:22:18,800 –> 00:22:33,300
\npunishment. he says if you had
\nknown what these words mean, <\/p>\n

314
\n00:22:33,900 –> 00:22:39,100
\nthis is verse 7 I desire Mercy
\nnot sacrifice. <\/p>\n

315
\n00:22:40,100 –> 00:22:42,300
\nYou would not have condemned the
\ninnocent. <\/p>\n

316
\n00:22:43,500 –> 00:22:47,400
\nFor the son of man is Lord of
\nthe Sabbath. <\/p>\n

317
\n00:22:49,100 –> 00:22:54,900
\nHmm in another place.
\nHe says the Sabbath was made for<\/p>\n

318
\n00:22:54,900 –> 00:22:58,200
\nman.
\nNot man for the Sabbath. <\/p>\n

319
\n00:23:00,000 –> 00:23:04,800
\nThat is he saying when the law
\nof the Sabbath was established <\/p>\n

320
\n00:23:05,300 –> 00:23:08,200
\nit was established to accomplish
\na purpose. <\/p>\n

321
\n00:23:10,300 –> 00:23:15,200
\nTo help in the Salvation to help
\nin the support of human being <\/p>\n

322
\n00:23:15,300 –> 00:23:21,800
\ndon’t spend every day of your
\nlife fixated on this world take <\/p>\n

323
\n00:23:21,800 –> 00:23:26,000
\na day where you just come away
\nfrom it and you just completely <\/p>\n

324
\n00:23:26,000 –> 00:23:29,400
\nfocus on the things about God
\nthat that was the law of the <\/p>\n

325
\n00:23:29,400 –> 00:23:34,600
\nSabbath and it wasn’t about if
\nyou break this you will get <\/p>\n

326
\n00:23:34,600 –> 00:23:39,400
\npunished now you might have
\nobject to some of the things in <\/p>\n

327
\n00:23:39,400 –> 00:23:41,200
\nthe wilderness.
\nWe could talk about those <\/p>\n

328
\n00:23:41,200 –> 00:23:46,000
\ndetails later.
\nThe point is it’s about stirring<\/p>\n

329
\n00:23:46,000 –> 00:23:50,500
\nthem onto to be able to have
\nthat space to have that time <\/p>\n

330
\n00:23:50,800 –> 00:23:52,900
\nwhere they can truly connect
\nwith God. <\/p>\n

331
\n00:23:53,000 –> 00:23:56,500
\nThey can truly worship.
\nJesus recognized that the design<\/p>\n

332
\n00:23:56,500 –> 00:24:02,100
\nof the law of the Sabbath was in
\norder to promote spirituality in<\/p>\n

333
\n00:24:02,100 –> 00:24:06,800
\npeople.
\nAnd that he and his disciples <\/p>\n

334
\n00:24:07,200 –> 00:24:12,500
\ntaking grain in the grain field
\nbecause they were hungry was in <\/p>\n

335
\n00:24:12,500 –> 00:24:16,300
\nno sense violating the intent of
\nthat law. <\/p>\n

336
\n00:24:16,400 –> 00:24:18,700
\nThe reason why God put that in
\nplace. <\/p>\n

337
\n00:24:19,900 –> 00:24:22,800
\nEven though they were
\ntechnically in violation. <\/p>\n

338
\n00:24:23,700 –> 00:24:28,000
\nThey were not violating the
\nintent of what God had put it <\/p>\n

339
\n00:24:28,000 –> 00:24:32,100
\nthere and I think that that’s
\nthat’s really important. <\/p>\n

340
\n00:24:32,300 –> 00:24:36,600
\nThere was a deeper purpose to
\nthe rules and that deeper <\/p>\n

341
\n00:24:36,600 –> 00:24:40,100
\npurpose is what the rule was
\nsupposed to be about and where <\/p>\n

342
\n00:24:40,100 –> 00:24:44,200
\nthe rule ends up conflicting
\nwith its deeper purpose. <\/p>\n

343
\n00:24:44,400 –> 00:24:50,100
\nThen the rule goes it’s the
\npurpose that God always cares <\/p>\n

344
\n00:24:50,100 –> 00:24:54,800
\nabout and this is the point of
\nthis quotation here from Hosea <\/p>\n

345
\n00:24:54,800 –> 00:24:58,700
\nwhere Jesus said if you had
\nknown what these words mean I <\/p>\n

346
\n00:24:58,700 –> 00:25:05,700
\ndesire Mercy not sacrifice.
\nYou would not have condemned the<\/p>\n

347
\n00:25:05,700 –> 00:25:08,900
\nInnocence.
\nOh, the law required sacrifice <\/p>\n

348
\n00:25:09,500 –> 00:25:13,400
\nabundant sacrifice.
\nAnd if you didn’t bring that <\/p>\n

349
\n00:25:13,400 –> 00:25:16,200
\nsacrifice, technically you were
\nin violation of the law. <\/p>\n

350
\n00:25:17,100 –> 00:25:21,500
\nBut the sacrifice was there in
\norder to accomplish a purpose <\/p>\n

351
\n00:25:21,700 –> 00:25:26,200
\nand accomplishing that purpose
\nwas about something like Mercy. <\/p>\n

352
\n00:25:27,100 –> 00:25:31,700
\nThere’s this verse Hosea 6:6 I
\ndesire Mercy not sacrifice is <\/p>\n

353
\n00:25:31,700 –> 00:25:36,100
\nquoted by Jesus more than any
\nThe verse in the Old Testament. <\/p>\n

354
\n00:25:36,800 –> 00:25:40,400
\nHe quotes it directly twice.
\nHe alludes to it once it’s an <\/p>\n

355
\n00:25:40,400 –> 00:25:47,700
\nimportant verse for him.
\nI desire the intent of what the <\/p>\n

356
\n00:25:47,700 –> 00:25:53,000
\nlaw is therefore not the actual
\nregulations and rules of the <\/p>\n

357
\n00:25:53,000 –> 00:25:57,000
\nlaw.
\nI heard a while ago about a <\/p>\n

358
\n00:25:57,000 –> 00:26:02,300
\nseminary that was teaching
\nteaching the people in the <\/p>\n

359
\n00:26:02,300 –> 00:26:07,000
\nSeminary the parable of the Good
\nSamaritan and having them sort <\/p>\n

360
\n00:26:07,000 –> 00:26:13,300
\nof really explored in detail.
\nAnd what they did was they set <\/p>\n

361
\n00:26:13,300 –> 00:26:17,800
\nup as it was part of the in this
\ncourse, what they would have is <\/p>\n

362
\n00:26:18,300 –> 00:26:21,400
\nthe professor would set it up so
\nthat at the end of the course <\/p>\n

363
\n00:26:21,600 –> 00:26:24,400
\nthe students had to give a
\ndetailed disk. <\/p>\n

364
\n00:26:25,000 –> 00:26:28,100
\nOn the parable of the Good
\nSamaritan and there would be the<\/p>\n

365
\n00:26:28,100 –> 00:26:30,700
\nprofessor there and there would
\nbe some other professors who <\/p>\n

366
\n00:26:30,700 –> 00:26:34,500
\nthey don’t normally interact
\nwith and some peers as their <\/p>\n

367
\n00:26:34,600 –> 00:26:38,800
\njudgment as the panel who were
\nassessing the story so they <\/p>\n

368
\n00:26:38,800 –> 00:26:42,400
\nwould spend time preparing this
\nand then at a designated time, <\/p>\n

369
\n00:26:42,400 –> 00:26:46,000
\nthey would come and they would
\npresent their view of the Good <\/p>\n

370
\n00:26:46,000 –> 00:26:49,300
\nSamaritan what they had learned
\nand what they had researched and<\/p>\n

371
\n00:26:49,300 –> 00:26:56,800
\nso on what they didn’t know.
\nWas that for each of them on the<\/p>\n

372
\n00:26:56,800 –> 00:27:00,800
\nway to the presentation the
\nprofessor would have arranged <\/p>\n

373
\n00:27:00,800 –> 00:27:07,400
\nfor somebody in great need to be
\nthere on the road on the pathway<\/p>\n

374
\n00:27:07,400 –> 00:27:10,300
\nand the person would walk past
\nthem. <\/p>\n

375
\n00:27:10,300 –> 00:27:15,600
\nAnd actually the question was
\nare you more worried about <\/p>\n

376
\n00:27:15,600 –> 00:27:20,100
\ngetting to the time of the
\npresentation and presenting <\/p>\n

377
\n00:27:20,100 –> 00:27:22,900
\neverything that you have learned
\nabout the parable of the Good <\/p>\n

378
\n00:27:22,900 –> 00:27:26,400
\nSamaritan?
\nOr saying this person who is in <\/p>\n

379
\n00:27:26,400 –> 00:27:31,000
\nneed and doing something about
\nthe person who is in need and of<\/p>\n

380
\n00:27:31,000 –> 00:27:34,000
\ncourse the professor made it
\nreally challenging in emphasize <\/p>\n

381
\n00:27:34,200 –> 00:27:37,400
\nhow vitally important it was
\nthat they were there on time and<\/p>\n

382
\n00:27:37,400 –> 00:27:40,400
\nhow they would fail the class if
\nthey weren’t there on time and <\/p>\n

383
\n00:27:40,400 –> 00:27:45,200
\nall of these kinds of things.
\nIt’s very interesting, isn’t it?<\/p>\n

384
\n00:27:46,500 –> 00:27:49,800
\nIt’s sobering I would have
\nfailed and I know that. <\/p>\n

385
\n00:27:52,400 –> 00:27:58,400
\nAnd we do that to each other
\nwith our rules and regulations. <\/p>\n

386
\n00:28:00,400 –> 00:28:04,400
\nWhere it’s more important to get
\nto meeting on time. <\/p>\n

387
\n00:28:05,700 –> 00:28:11,100
\nThan it is to find somebody and
\nhelp them and you know, <\/p>\n

388
\n00:28:11,100 –> 00:28:16,400
\nespecially as a speaker the idea
\nof as I’m on my way to an <\/p>\n

389
\n00:28:16,400 –> 00:28:19,000
\nappointment, you know, when I’m
\nsupposed to speak if there’s <\/p>\n

390
\n00:28:19,000 –> 00:28:22,200
\nsomebody there who suddenly
\nneeds help man. <\/p>\n

391
\n00:28:22,200 –> 00:28:27,100
\nThat is so hard to actually say,
\nyou know, what, of course they <\/p>\n

392
\n00:28:27,100 –> 00:28:30,300
\nwill understand.
\nOf course, I will understand. <\/p>\n

393
\n00:28:30,300 –> 00:28:34,700
\nHere’s somebody who needs help.
\nsomething else will happen and <\/p>\n

394
\n00:28:34,700 –> 00:28:39,200
\nyet we have our own sets of
\nrules and regulations that I <\/p>\n

395
\n00:28:39,200 –> 00:28:47,600
\nthink end up interfering with
\nwith with our true exercise of <\/p>\n

396
\n00:28:47,600 –> 00:28:56,900
\nour faith Matthew 5 and verse 20
\nthis is the this is the thing <\/p>\n

397
\n00:28:56,900 –> 00:29:03,600
\nthat our Lord is telling us.
\nFor a tell you christadelphians <\/p>\n

398
\n00:29:04,300 –> 00:29:05,500
\nyou go.
\nHe doesn’t actually say <\/p>\n

399
\n00:29:05,500 –> 00:29:08,600
\nchristadelphians, but he tells
\nhis disciples I tell you <\/p>\n

400
\n00:29:08,700 –> 00:29:13,600
\ndisciples those of you who want
\nto be my disciples Matthew 5:20.<\/p>\n

401
\n00:29:13,800 –> 00:29:17,300
\nI tell you that unless your
\nrighteousness surpasses that of <\/p>\n

402
\n00:29:17,300 –> 00:29:19,300
\nthe Pharisees and the teachers
\nof the law. <\/p>\n

403
\n00:29:21,300 –> 00:29:23,400
\nYou’ll certainly not enter the
\nkingdom of heaven. <\/p>\n

404
\n00:29:27,400 –> 00:29:32,400
\nIf our righteousness is based on
\na manifestation of rules and <\/p>\n

405
\n00:29:32,400 –> 00:29:35,400
\nregulations and our
\nunderstanding about what you’re <\/p>\n

406
\n00:29:35,400 –> 00:29:37,500
\nsupposed to do in this situation
\nand what you’re supposed to do <\/p>\n

407
\n00:29:37,500 –> 00:29:40,600
\nin that situation.
\nThen that is only what the <\/p>\n

408
\n00:29:40,600 –> 00:29:47,400
\nPharisees had.
\nAnd we haven’t actually seen the<\/p>\n

409
\n00:29:47,400 –> 00:29:50,400
\nkind of righteousness that
\nallows us to step into the <\/p>\n

410
\n00:29:50,408 –> 00:29:55,800
\nkingdom of heaven.
\nI’m going to emphasize this <\/p>\n

411
\n00:29:55,800 –> 00:30:02,200
\npoint even more Matthew 23.
\nThis is a big deal for Jesus. <\/p>\n

412
\n00:30:03,200 –> 00:30:05,900
\nOkay, let’s not let’s not think
\nthat it’s the sort of thing that<\/p>\n

413
\n00:30:05,900 –> 00:30:08,700
\njust happens one occasion or
\nanother occasion. <\/p>\n

414
\n00:30:08,900 –> 00:30:11,600
\nIt is the fundamental
\nconversation. <\/p>\n

415
\n00:30:11,600 –> 00:30:14,500
\nHe has with the with the
\nPharisees. <\/p>\n

416
\n00:30:15,200 –> 00:30:19,100
\nHe says it again and again and
\nagain in this way and that way <\/p>\n

417
\n00:30:19,100 –> 00:30:26,400
\nin 10 different ways and here in
\nMatthew 23 We this is the whoa <\/p>\n

418
\n00:30:26,400 –> 00:30:29,000
\nchapter woe to you teachers of
\nthe law and Pharisees <\/p>\n

419
\n00:30:29,000 –> 00:30:34,600
\nhypocrites.
\nI think it’s interesting when we<\/p>\n

420
\n00:30:34,600 –> 00:30:39,300
\nread this to read it.
\nFirst of all, maybe as a woe to <\/p>\n

421
\n00:30:39,300 –> 00:30:43,100
\nyou as a sort of, you know,
\nshake them up with condemnation,<\/p>\n

422
\n00:30:43,700 –> 00:30:46,900
\nbut it’s also interesting to
\nread it with sadness. <\/p>\n

423
\n00:30:48,600 –> 00:30:53,900
\nLike he’s weeping.
\nI’m so desperately. <\/p>\n

424
\n00:30:53,900 –> 00:30:57,500
\nSorry for you teachers of the
\nlaw and Pharisees and hypocrites<\/p>\n

425
\n00:30:57,500 –> 00:31:00,800
\nbecause you’re missing it all
\nthe time. <\/p>\n

426
\n00:31:01,500 –> 00:31:05,400
\nI think it’s fascinating to read
\nit in both those voices. <\/p>\n

427
\n00:31:05,700 –> 00:31:09,800
\nLook at verse 16 woe to you
\nblind guides. <\/p>\n

428
\n00:31:09,800 –> 00:31:13,300
\nYou say if anyone swears by the
\ntemple, it means nothing but if <\/p>\n

429
\n00:31:13,300 –> 00:31:17,700
\nanyone swears by the gold on the
\ntemple, he’s Bound by his oath <\/p>\n

430
\n00:31:18,500 –> 00:31:22,600
\nthat’s ridiculous.
\nHe says, how could you possibly <\/p>\n

431
\n00:31:22,600 –> 00:31:26,000
\nmake a distinction like that?
\nIt’s the temple that made the <\/p>\n

432
\n00:31:26,008 –> 00:31:30,300
\ngold sacred.
\nI mean, even if you are doing <\/p>\n

433
\n00:31:30,300 –> 00:31:33,600
\nthis thing with oath, Which is a
\nbad idea in the first place as <\/p>\n

434
\n00:31:33,600 –> 00:31:37,600
\nhe says elsewhere at least be
\nconsistent with it. <\/p>\n

435
\n00:31:43,700 –> 00:31:45,400
\nAt the risk of being
\ncontroversial. <\/p>\n

436
\n00:31:45,500 –> 00:31:50,000
\nI’m going to give an example
\nfrom many many years ago, 20 30 <\/p>\n

437
\n00:31:50,000 –> 00:31:55,900
\nyears ago in Scotland the
\nsisters in a particular closure <\/p>\n

438
\n00:31:56,500 –> 00:32:00,500
\nover in Scotland had wondered
\nthey had Sunday morning meeting <\/p>\n

439
\n00:32:00,500 –> 00:32:03,400
\nand then at six o’clock they had
\nevening lecture and they <\/p>\n

440
\n00:32:03,400 –> 00:32:08,400
\nwondered whether they ought to
\nwear head coverings for the <\/p>\n

441
\n00:32:08,400 –> 00:32:10,200
\nevening lecture.
\nIt had been their practice. <\/p>\n

442
\n00:32:10,200 –> 00:32:13,400
\nThey wear head coverings for the
\nevening lecture, and they <\/p>\n

443
\n00:32:13,600 –> 00:32:16,400
\nWondering should we wear head
\ncoverings for the evening <\/p>\n

444
\n00:32:16,400 –> 00:32:20,300
\nlecture?
\nAnd so the ABS met together to <\/p>\n

445
\n00:32:20,300 –> 00:32:23,400
\ndiscuss the matter and they
\nweighed up the pros and the cons<\/p>\n

446
\n00:32:23,400 –> 00:32:27,300
\nand thought about the scripture
\nand in this particular case, <\/p>\n

447
\n00:32:27,300 –> 00:32:32,600
\nthey concluded that no it’s it’s
\nit’s not necessary for the <\/p>\n

448
\n00:32:32,600 –> 00:32:35,700
\nSisters to to wear head
\ncoverings for the Sunday evening<\/p>\n

449
\n00:32:35,700 –> 00:32:41,400
\nlecture.
\nAfterwards the sisters got <\/p>\n

450
\n00:32:41,400 –> 00:32:45,100
\ntogether.
\nAnd they ended up saying, you <\/p>\n

451
\n00:32:45,100 –> 00:32:48,600
\nknow, we actually think that we
\nshould. <\/p>\n

452
\n00:32:51,200 –> 00:32:53,300
\nAnd so they decided to wear head
\ncoverings. <\/p>\n

453
\n00:32:55,300 –> 00:32:57,000
\nI just think about this for the
\nminute. <\/p>\n

454
\n00:32:58,400 –> 00:33:02,000
\nThe traditional view of head
\ncoverings is that they are a <\/p>\n

455
\n00:33:02,000 –> 00:33:07,800
\nsign of submission of authority
\nfrom the woman to the man. <\/p>\n

456
\n00:33:11,800 –> 00:33:16,400
\nAnd so what we have here is a
\nsituation where the sisters say.<\/p>\n

457
\n00:33:16,800 –> 00:33:21,600
\nNo, I am going to assert that.
\nYou actually don’t have <\/p>\n

458
\n00:33:21,600 –> 00:33:25,100
\nauthority over me by wearing
\nthis thing, which says you have <\/p>\n

459
\n00:33:25,100 –> 00:33:33,200
\nauthority over me.
\nIf anyone swears by the temple, <\/p>\n

460
\n00:33:33,200 –> 00:33:36,400
\nit means nothing but if anyone
\nswears by the gold of the <\/p>\n

461
\n00:33:36,400 –> 00:33:43,900
\ntemple, he’s Bound by his oath.
\nAnd I don’t mean to be hard on <\/p>\n

462
\n00:33:43,900 –> 00:33:46,500
\nus as a community.
\nBut do you see how easy it is <\/p>\n

463
\n00:33:46,700 –> 00:33:52,600
\nfor us to fall into this to look
\nat the externalities and not <\/p>\n

464
\n00:33:52,600 –> 00:33:55,800
\nactually think about what’s
\ngoing on inside of us. <\/p>\n

465
\n00:33:58,600 –> 00:34:01,100
\nFor the Pharisees this is rules
\ngone. <\/p>\n

466
\n00:34:01,100 –> 00:34:03,200
\nWild.
\nIt had lost all meaning. <\/p>\n

467
\n00:34:03,200 –> 00:34:08,600
\nIt had lost all purpose verse 23
\nwoe to you teachers of the law <\/p>\n

468
\n00:34:08,600 –> 00:34:12,500
\nand Pharisees you Hypocrites.
\nYou give a tenth of your spices <\/p>\n

469
\n00:34:12,699 –> 00:34:17,500
\nmint dill and cumin but you’ve
\nneglected the more important <\/p>\n

470
\n00:34:17,500 –> 00:34:21,300
\nmatters of the law Justice mercy
\nand faithfulness. <\/p>\n

471
\n00:34:22,000 –> 00:34:25,199
\nI know about the law of tithing
\nand I’ve got some peppercorns <\/p>\n

472
\n00:34:25,199 –> 00:34:30,900
\nhere so nine for me and For God
\nand nine for me and one for God <\/p>\n

473
\n00:34:31,300 –> 00:34:38,699
\nand and this is religion.
\nWhen you have things like Mercy.<\/p>\n

474
\n00:34:40,400 –> 00:34:48,699
\nand fairness and enduring
\nfaithfulness that go neglected <\/p>\n

475
\n00:34:48,699 –> 00:34:55,199
\nbecause how do you measure that?
\nSee we tend to We tend to focus <\/p>\n

476
\n00:34:55,199 –> 00:34:59,100
\non the things that can be
\nmeasured that can be seen that <\/p>\n

477
\n00:34:59,100 –> 00:35:03,700
\nthat are external and yet Jesus
\nif he says anything. <\/p>\n

478
\n00:35:05,600 –> 00:35:08,700
\nIt’s about not responding to the
\nexternal. <\/p>\n

479
\n00:35:10,200 –> 00:35:16,800
\nBut having the change that
\nhappens with in verse 25 woe to <\/p>\n

480
\n00:35:16,800 –> 00:35:19,300
\nyou teachers of the law and
\nPharisees and hypocrites you <\/p>\n

481
\n00:35:19,300 –> 00:35:24,500
\nclean the outside of the cup and
\ndish you dress up with your suit<\/p>\n

482
\n00:35:24,500 –> 00:35:26,200
\nand tie when you come to
\nmeeting. <\/p>\n

483
\n00:35:27,500 –> 00:35:33,300
\nBut inside they are full of
\ngreed and self-indulgence. blind<\/p>\n

484
\n00:35:33,300 –> 00:35:38,500
\nPharisee first clean the inside
\nof the cup and dish And then the<\/p>\n

485
\n00:35:38,500 –> 00:35:42,200
\noutside also will be clean.
\nAnd again, I’m not saying that <\/p>\n

486
\n00:35:42,200 –> 00:35:45,100
\nit’s a bad idea to wear a suit
\nand tie to meeting. <\/p>\n

487
\n00:35:46,600 –> 00:35:51,000
\nThat may be a perfectly good
\nmanifestation of the <\/p>\n

488
\n00:35:51,000 –> 00:35:56,900
\nrelationship you have with God.
\nBut when we make those kinds of <\/p>\n

489
\n00:35:56,900 –> 00:36:00,600
\nthings the important kinds of
\nthings then we’re worried about <\/p>\n

490
\n00:36:00,600 –> 00:36:03,800
\nthe outside of the cup and we’re
\nnot worried about the <\/p>\n

491
\n00:36:03,800 –> 00:36:07,800
\ntransformation of the inside the
\ncleansing of the inside the <\/p>\n

492
\n00:36:07,800 –> 00:36:12,400
\nchange that happens on the
\ninside going back to Paul in <\/p>\n

493
\n00:36:12,400 –> 00:36:15,800
\nGalatians 3.
\nHe makes a case very strongly. <\/p>\n

494
\n00:36:15,800 –> 00:36:18,900
\nI realize the time is just
\nzipping away from me here <\/p>\n

495
\n00:36:19,100 –> 00:36:28,300
\nGalatians chapter 3 verse 10 Who
\nrely on observing the law are <\/p>\n

496
\n00:36:28,300 –> 00:36:37,000
\nunder a curse?
\nIf you think that it’s through <\/p>\n

497
\n00:36:37,400 –> 00:36:42,100
\nobserving rules.
\nThat you will get into the <\/p>\n

498
\n00:36:42,100 –> 00:36:47,400
\nkingdom then you are wrong
\nbecause you are under a curse. <\/p>\n

499
\n00:36:53,800 –> 00:37:00,800
\nRomans chapter 3 first 20
\ntherefore no one will be <\/p>\n

500
\n00:37:00,800 –> 00:37:04,900
\ndeclared righteous in God’s
\nsight by observing the law. <\/p>\n

501
\n00:37:07,200 –> 00:37:09,700
\nI mean these are powerful
\nverses. <\/p>\n

502
\n00:37:12,800 –> 00:37:18,200
\nHave every regulation written
\ndown do every one of them. <\/p>\n

503
\n00:37:19,200 –> 00:37:25,100
\nAnd Paul here in Romans 3 verse
\n20 says that is not sufficient <\/p>\n

504
\n00:37:25,300 –> 00:37:28,900
\nto have you declared righteous
\nin God’s eyes. <\/p>\n

505
\n00:37:30,000 –> 00:37:32,900
\nJust keeping all those rules
\nwill not do it. <\/p>\n

506
\n00:37:36,300 –> 00:37:40,200
\nTherefore no one will be
\ndeclared righteous in his sight <\/p>\n

507
\n00:37:40,500 –> 00:37:45,900
\nby observing.
\nThe law rules cannot save they <\/p>\n

508
\n00:37:45,900 –> 00:37:49,600
\ncannot rescue us.
\nSo what is the purpose of them? <\/p>\n

509
\n00:37:49,800 –> 00:37:55,000
\nWhy are there any rules at all?
\nWhy does God ever give ruled and<\/p>\n

510
\n00:37:55,000 –> 00:38:01,500
\nand he has given rules I think
\nthe second part of this verse is<\/p>\n

511
\n00:38:01,500 –> 00:38:05,700
\nvery insightful.
\nIt said Paul says through the <\/p>\n

512
\n00:38:05,700 –> 00:38:14,300
\nlaw we become conscious of sin.
\nIt shows us something about Sin <\/p>\n

513
\n00:38:14,400 –> 00:38:16,600
\nnow.
\nWe often think of breaking the <\/p>\n

514
\n00:38:16,600 –> 00:38:19,800
\nrules is the same as Sin that is
\nsin is breaking God’s <\/p>\n

515
\n00:38:19,800 –> 00:38:21,700
\nCommandments.
\nI don’t believe that that’s the <\/p>\n

516
\n00:38:21,700 –> 00:38:29,200
\ncase.
\nI do think however that what the<\/p>\n

517
\n00:38:29,200 –> 00:38:32,700
\nrules do is they show us
\nsomething about the nature of <\/p>\n

518
\n00:38:32,700 –> 00:38:36,800
\nsin.
\nThey helped shine a spotlight on<\/p>\n

519
\n00:38:36,800 –> 00:38:40,000
\nsin.
\nIn fact Paul says in Romans 7. <\/p>\n

520
\n00:38:40,000 –> 00:38:44,500
\nI’ll just read it to you in
\nverse 7 third what shall we say?<\/p>\n

521
\n00:38:44,500 –> 00:38:46,900
\nThen is the law sin.
\nCertainly not indeed. <\/p>\n

522
\n00:38:46,900 –> 00:38:50,100
\nI would not have known what sin
\nwas except through the law. <\/p>\n

523
\n00:38:50,200 –> 00:38:53,100
\nI wouldn’t have known what
\ncoveting really was if the Lord <\/p>\n

524
\n00:38:53,100 –> 00:38:58,000
\nsaid do not covet.
\nBut then he says as soon as <\/p>\n

525
\n00:38:58,000 –> 00:39:02,600
\nthere was a law.
\nThus in seizing the opportunity <\/p>\n

526
\n00:39:02,600 –> 00:39:06,400
\nafforded by the Commandment
\nproduced in me every kind of <\/p>\n

527
\n00:39:06,400 –> 00:39:10,300
\ncovetous desire.
\nWhat happens is when we get a <\/p>\n

528
\n00:39:10,308 –> 00:39:15,900
\nlaw when we get a rule that God
\ngives us that allows us to see <\/p>\n

529
\n00:39:15,900 –> 00:39:20,200
\nsomething about what our heart
\nis actually like something about<\/p>\n

530
\n00:39:20,200 –> 00:39:32,700
\nwhat’s going on inside of us.
\nthe ACT I mean, so So as I say <\/p>\n

531
\n00:39:32,800 –> 00:39:38,600
\nwe often make this the mistake
\nthat sin is breaking God’s <\/p>\n

532
\n00:39:38,600 –> 00:39:44,900
\nCommandments and I think rather
\nthat breaking Commandments shows<\/p>\n

533
\n00:39:44,900 –> 00:39:48,100
\nus about Sin that is inside of
\nus. <\/p>\n

534
\n00:39:48,600 –> 00:39:52,900
\nSo what is it?
\nIf sin isn’t just breaking the <\/p>\n

535
\n00:39:52,900 –> 00:39:55,000
\nrules breaking the Commandments,
\nwhat is it? <\/p>\n

536
\n00:39:59,400 –> 00:40:02,100
\nIt’s one of the teens came up
\nwith a great definition, which <\/p>\n

537
\n00:40:02,100 –> 00:40:07,800
\nI’m going to adopt sin is
\nhurting ourselves or hurting <\/p>\n

538
\n00:40:07,800 –> 00:40:15,100
\nothers.
\nI think that’s Exquisite I had <\/p>\n

539
\n00:40:15,100 –> 00:40:20,600
\nsin is destructiveness.
\nBut I love I love that sin is <\/p>\n

540
\n00:40:20,600 –> 00:40:24,800
\nabout hurting other people or
\nabout hurting ourselves. <\/p>\n

541
\n00:40:28,000 –> 00:40:32,100
\nSin is actually estrangement
\nfrom God and it’s estrangement <\/p>\n

542
\n00:40:32,100 –> 00:40:35,400
\nfrom one another and we will see
\nthrough the course of these <\/p>\n

543
\n00:40:35,400 –> 00:40:39,800
\ntalks more about that connection
\nsin is anti-love. <\/p>\n

544
\n00:40:41,400 –> 00:40:47,400
\nSin is anti Oneness.
\nIt is selfishness and what we <\/p>\n

545
\n00:40:47,400 –> 00:40:53,200
\nsee here in Romans is until we
\nhave law where ignorance of sin.<\/p>\n

546
\n00:40:54,700 –> 00:40:58,800
\nLaw is a spotlight which shows
\nus sin. <\/p>\n

547
\n00:40:59,000 –> 00:41:02,100
\nI think this gives us insight
\ninto Genesis. <\/p>\n

548
\n00:41:02,100 –> 00:41:06,000
\nWhat was going on there seems to
\nme that what we’re being told in<\/p>\n

549
\n00:41:06,000 –> 00:41:10,200
\nGenesis is that Adam and Eve
\nwere spiritually naked? <\/p>\n

550
\n00:41:12,600 –> 00:41:16,800
\nAnd yet we’re unashamed because
\nthey didn’t they didn’t know <\/p>\n

551
\n00:41:17,600 –> 00:41:22,400
\nthey didn’t get that they were
\nspiritually naked and it seems <\/p>\n

552
\n00:41:22,400 –> 00:41:26,100
\nto me that that taking of the
\nfruit that act of transgression <\/p>\n

553
\n00:41:26,500 –> 00:41:30,400
\nwas not the thing that is
\nstrange them from God, but it <\/p>\n

554
\n00:41:30,400 –> 00:41:35,000
\nwas a symptom that they were
\nalready estranged from God. <\/p>\n

555
\n00:41:36,800 –> 00:41:40,100
\nBecause if they were not
\nestranged from God they wouldn’t<\/p>\n

556
\n00:41:40,100 –> 00:41:46,100
\nhave taken it.
\nBut it’s a manifestation that <\/p>\n

557
\n00:41:46,100 –> 00:41:54,000
\nthere was already something off.
\nA man doesn’t go out and commit <\/p>\n

558
\n00:41:54,000 –> 00:41:57,300
\nadultery and so become estranged
\nfrom his wife. <\/p>\n

559
\n00:41:59,300 –> 00:42:03,300
\nMan goes out and commits
\nadultery as a manifestation that<\/p>\n

560
\n00:42:03,300 –> 00:42:06,500
\nhe is already estranged from his
\nwife. <\/p>\n

561
\n00:42:06,900 –> 00:42:10,900
\nDo you see the point that I’m
\ntrying to make law shows us <\/p>\n

562
\n00:42:10,900 –> 00:42:15,500
\nsymptoms of sin.
\nIt shows us manifestations. <\/p>\n

563
\n00:42:15,700 –> 00:42:20,900
\nIt is not the sin itself.
\nAnd when we equate sin with <\/p>\n

564
\n00:42:20,900 –> 00:42:26,600
\nbreaking law, we forget that sin
\nis about what’s going on inside <\/p>\n

565
\n00:42:26,600 –> 00:42:29,700
\nof us.
\nIt’s about this anti It’s about <\/p>\n

566
\n00:42:29,700 –> 00:42:34,700
\nthe separation between us and
\nGod so rules can show us <\/p>\n

567
\n00:42:34,700 –> 00:42:38,000
\nfailure.
\nThey don’t define success. <\/p>\n

568
\n00:42:39,800 –> 00:42:44,500
\nAnd the problem is that laws are
\nthings that can be measured <\/p>\n

569
\n00:42:45,100 –> 00:42:50,000
\nexternally and so we love them.
\nIt’s sort of like like weight <\/p>\n

570
\n00:42:50,000 –> 00:42:53,400
\nlosing weight.
\nI’m losing weight. <\/p>\n

571
\n00:42:53,500 –> 00:42:55,800
\nI measure myself every day and
\nI’m losing weight. <\/p>\n

572
\n00:42:55,800 –> 00:42:59,400
\nAnd yeah, I’m making progress in
\ngetting more and more healthy, <\/p>\n

573
\n00:42:59,600 –> 00:43:03,400
\nbut somehow I seem to be losing
\nmuscle not fat. <\/p>\n

574
\n00:43:05,300 –> 00:43:09,800
\nYou know the problem and yet
\nyou’re still tied into this idea<\/p>\n

575
\n00:43:09,800 –> 00:43:15,600
\nthat you want to lose weight.
\nEven though the evidence is that<\/p>\n

576
\n00:43:15,600 –> 00:43:19,600
\nweight is a rotten measure of
\nHealth mean it’s a component of <\/p>\n

577
\n00:43:19,600 –> 00:43:23,300
\nthe measure, but it’s not the
\nmeasure itself. <\/p>\n

578
\n00:43:25,300 –> 00:43:29,800
\nGetting less and less healthy
\nbecause there’s a bad balance <\/p>\n

579
\n00:43:29,800 –> 00:43:35,100
\nnow between muscle and fat or
\nbetween water and other things <\/p>\n

580
\n00:43:35,100 –> 00:43:39,300
\ngoing on in the body.
\nThe other reason we like laws is<\/p>\n

581
\n00:43:39,300 –> 00:43:44,700
\nbecause through laws we get to
\ncontrol other people we get to <\/p>\n

582
\n00:43:44,700 –> 00:43:49,100
\nDefine standards of
\nrighteousness for other people. <\/p>\n

583
\n00:43:50,900 –> 00:43:55,500
\nAnd I think actually this is the
\nessence of law if you think <\/p>\n

584
\n00:43:55,500 –> 00:43:59,600
\nabout when somebody is saying
\nbut we have to have rules. <\/p>\n

585
\n00:44:01,900 –> 00:44:05,300
\nIt’s not about we have to have
\nrules because otherwise I might <\/p>\n

586
\n00:44:05,300 –> 00:44:08,200
\ndo something that is not
\nhelpful. <\/p>\n

587
\n00:44:09,700 –> 00:44:12,600
\nIt’s about we have to have rules
\nso that I can know when other <\/p>\n

588
\n00:44:12,600 –> 00:44:17,800
\npeople are crossing the line.
\nBy having measurements, you can <\/p>\n

589
\n00:44:17,800 –> 00:44:23,500
\ncontrol other people and this is
\nthe essence of Law and Paul says<\/p>\n

590
\n00:44:23,500 –> 00:44:25,900
\nsomething a little bit like this
\nin Galatians 3. <\/p>\n

591
\n00:44:27,400 –> 00:44:30,600
\nAnd this is I think a
\nclassically misunderstood verse <\/p>\n

592
\n00:44:30,900 –> 00:44:35,100
\nin our community Galatians
\nchapter 3. <\/p>\n

593
\n00:44:40,000 –> 00:44:44,600
\nVerse 23 before this Faith came
\nwe were held prisoners by the <\/p>\n

594
\n00:44:44,600 –> 00:44:47,600
\nlaw locked up until Faith should
\nbe revealed. <\/p>\n

595
\n00:44:48,200 –> 00:44:53,400
\nSo the law was put in charge to
\nlead us to Christ as the NIV so <\/p>\n

596
\n00:44:53,400 –> 00:44:55,900
\nthat we are that we might be
\njustified by faith. <\/p>\n

597
\n00:44:56,100 –> 00:44:59,700
\nNow that faith has come we are
\nno longer under the supervision <\/p>\n

598
\n00:45:00,000 –> 00:45:03,000
\nof the law the King James I
\nthink has the law was a <\/p>\n

599
\n00:45:03,000 –> 00:45:05,500
\nSchoolmaster to bring us to
\nChrist. <\/p>\n

600
\n00:45:05,700 –> 00:45:09,600
\nThe Greek has a word from which
\nwe get pedagogue. <\/p>\n

601
\n00:45:10,000 –> 00:45:14,100
\nI’m because in English pedagogue
\nmeans teacher we think of the <\/p>\n

602
\n00:45:14,300 –> 00:45:16,600
\nlaw was a teacher to bring us to
\nChrist. <\/p>\n

603
\n00:45:16,600 –> 00:45:20,700
\nBut actually if you look in the
\nold literature as to how that <\/p>\n

604
\n00:45:20,700 –> 00:45:23,600
\nword was used.
\nWhat was the pedagogue the <\/p>\n

605
\n00:45:23,600 –> 00:45:28,000
\npedagogue was not actually the
\nteacher in the school. <\/p>\n

606
\n00:45:28,800 –> 00:45:32,700
\nThe pedagogue was the slave who
\nwould take a young man by the <\/p>\n

607
\n00:45:32,700 –> 00:45:35,500
\nhand and make sure he got to
\nschool. <\/p>\n

608
\n00:45:38,700 –> 00:45:41,100
\nI like the translation truant
\nofficer. <\/p>\n

609
\n00:45:42,800 –> 00:45:47,200
\nThe law was the truant officer
\nto bring us to Christ. <\/p>\n

610
\n00:45:49,800 –> 00:45:52,600
\nI think that really captures the
\npurpose of law. <\/p>\n

611
\n00:45:52,700 –> 00:45:59,600
\nIt stops US straying too far.
\nIt acts as that boundary that <\/p>\n

612
\n00:45:59,600 –> 00:46:02,000
\nsays Ah, no where it was
\nstraying. <\/p>\n

613
\n00:46:06,200 –> 00:46:08,100
\nAnd now that faith is come verse
\n25. <\/p>\n

614
\n00:46:08,100 –> 00:46:11,500
\nWe are no longer under the
\nsupervision of the law. <\/p>\n

615
\n00:46:12,200 –> 00:46:22,000
\nLook at chapter 44 and verse 19
\nCan the context of Galatians is <\/p>\n

616
\n00:46:22,000 –> 00:46:23,400
\nhair?
\nThis is the struggle of the <\/p>\n

617
\n00:46:23,400 –> 00:46:26,600
\nfirst century.
\nEcclesia is where you have the <\/p>\n

618
\n00:46:26,900 –> 00:46:31,900
\nlegal pressure follow this set
\nof rules coming from the X <\/p>\n

619
\n00:46:31,900 –> 00:46:37,000
\nPharisee judaising influence and
\nyou have Paul and others saying <\/p>\n

620
\n00:46:37,000 –> 00:46:39,600
\nknow the transformation is to be
\ninside of you. <\/p>\n

621
\n00:46:39,700 –> 00:46:42,700
\nIt’s not this yoke of slavery of
\nhere are the rules and <\/p>\n

622
\n00:46:42,700 –> 00:46:44,600
\nregulations that you’re supposed
\nto follow. <\/p>\n

623
\n00:46:46,300 –> 00:46:50,500
\nMy dear children, he says verse
\n19 of chapter 4 for whom I am <\/p>\n

624
\n00:46:50,500 –> 00:46:56,200
\nagain in the Pains of childbirth
\nuntil Christ is formed in you. <\/p>\n

625
\n00:46:59,300 –> 00:47:04,800
\nIt is really clear that Jesus
\ndid not measure his day-by-day <\/p>\n

626
\n00:47:04,800 –> 00:47:08,000
\nrelationship with his father by
\na set of rules. <\/p>\n

627
\n00:47:10,100 –> 00:47:13,700
\nAnd Paul is asking for that same
\nthing to happen in us. <\/p>\n

628
\n00:47:13,700 –> 00:47:18,600
\nHe wants Echoes of Christ to be
\ncreated inside each one of us. <\/p>\n

629
\n00:47:20,100 –> 00:47:27,400
\nSo that we are christ-like.
\nJesus says follow me. <\/p>\n

630
\n00:47:29,300 –> 00:47:33,300
\nWe say no Lord.
\nGive us some rules to follow <\/p>\n

631
\n00:47:33,300 –> 00:47:40,800
\ninstead.
\nI want to have a sense that I <\/p>\n

632
\n00:47:40,800 –> 00:47:45,800
\nhave earned the right to be in
\nthe Kingdom that I am worthy. <\/p>\n

633
\n00:47:48,800 –> 00:47:51,000
\nThat’s not Christ being formed
\nwithin us. <\/p>\n

634
\n00:47:55,200 –> 00:48:05,500
\nLook at Romans 8.
\nJust dipping into little bits <\/p>\n

635
\n00:48:05,500 –> 00:48:17,400
\nhere. first five and we’ll spend
\nquite a bit of time and Romans 8<\/p>\n

636
\n00:48:17,400 –> 00:48:22,000
\none way or another through these
\nclasses those who live according<\/p>\n

637
\n00:48:22,000 –> 00:48:25,300
\nto the sinful nature.
\nThe flesh has their mind set on <\/p>\n

638
\n00:48:25,300 –> 00:48:28,300
\nwhat that nature desires, but
\nthose who live in accordance <\/p>\n

639
\n00:48:28,300 –> 00:48:32,600
\nwith the spirit have their minds
\nset on what the spirit desires <\/p>\n

640
\n00:48:33,900 –> 00:48:39,200
\nif if in your spirit you are
\nconnected with God if you are <\/p>\n

641
\n00:48:39,200 –> 00:48:43,600
\naware of that seed of God that
\nis growing within you that that <\/p>\n

642
\n00:48:43,600 –> 00:48:45,900
\nfor me.
\nShouldn’t of Christ within you. <\/p>\n

643
\n00:48:47,400 –> 00:48:51,500
\nIf that’s your Touchstone as to
\nwhat gets manifest in your life.<\/p>\n

644
\n00:48:55,200 –> 00:48:58,900
\nThen your minds are set on what
\nthe spirit desires. <\/p>\n

645
\n00:49:00,600 –> 00:49:05,300
\nAs opposed to the Mind Set On
\nwhat the flesh desires says it <\/p>\n

646
\n00:49:05,400 –> 00:49:10,600
\nverse 9 you are not controlled
\nby the flesh by the sinful <\/p>\n

647
\n00:49:10,600 –> 00:49:16,500
\nnature, but by the spirit if the
\nspirit of God lives in you, and <\/p>\n

648
\n00:49:16,500 –> 00:49:19,500
\nif anyone does not have the
\nspirit of Christ. <\/p>\n

649
\n00:49:20,800 –> 00:49:26,600
\nHe does not belong to Christ.
\nDon’t don’t write these office <\/p>\n

650
\n00:49:26,600 –> 00:49:34,500
\nfirst century words.
\nThis is powerful stuff an echo <\/p>\n

651
\n00:49:34,500 –> 00:49:40,400
\nof Christ is growing as a seed
\nwithin you if you let it if you <\/p>\n

652
\n00:49:40,400 –> 00:49:45,400
\npermit it to if you let that be
\nthe thing, which guides then you<\/p>\n

653
\n00:49:45,400 –> 00:49:50,400
\ncan say, I am Christ’s.
\nBut if instead you are the <\/p>\n

654
\n00:49:50,400 –> 00:49:54,400
\nvicious dog with a chain around
\nyour neck, you can’t say that <\/p>\n

655
\n00:49:54,400 –> 00:49:57,900
\nyour Christ’s.
\nIt’s not guiding that’s not <\/p>\n

656
\n00:49:57,900 –> 00:50:03,400
\nchanging Who You Are.
\nAnd this isn’t just New <\/p>\n

657
\n00:50:03,400 –> 00:50:07,000
\nTestament.
\nIt’s there in the Old Testament <\/p>\n

658
\n00:50:07,000 –> 00:50:11,300
\nas well.
\nWe could look at Psalm 51 we <\/p>\n

659
\n00:50:11,300 –> 00:50:16,300
\noften have in the past about the
\nthe if you wanted sacrifices and<\/p>\n

660
\n00:50:16,300 –> 00:50:19,400
\nso on our bring them, but what
\nyou want is a broken Spirit or <\/p>\n

661
\n00:50:19,400 –> 00:50:22,600
\nJeremiah 31 talking about the
\nNew Covenant. <\/p>\n

662
\n00:50:22,600 –> 00:50:25,800
\nI’ll take my law and write it in
\ntheir hearts and their minds it <\/p>\n

663
\n00:50:25,800 –> 00:50:28,700
\nwill be it will just be welling
\nup from inside. <\/p>\n

664
\n00:50:28,700 –> 00:50:31,300
\nIt won’t be this externally
\nimposed thing. <\/p>\n

665
\n00:50:31,600 –> 00:50:34,000
\nBut I’d like us to go to Isaiah
\n28. <\/p>\n

666
\n00:50:34,000 –> 00:50:43,800
\nI like this one, Isaiah 28.
\nThis is this is legalism. <\/p>\n

667
\n00:50:46,300 –> 00:50:50,400
\nFirst nine, who is he trying to
\nteach to whom is he explaining <\/p>\n

668
\n00:50:50,400 –> 00:50:54,500
\nhis message to Children weaned
\nfrom their milk to those just <\/p>\n

669
\n00:50:54,500 –> 00:50:58,400
\ntaken from the breasts are you
\nso young in Christ that it has <\/p>\n

670
\n00:50:58,400 –> 00:51:04,600
\nto be like this for it is do and
\ndo do and do rule on rule rule <\/p>\n

671
\n00:51:04,600 –> 00:51:07,000
\non rule a little here a little
\nthere. <\/p>\n

672
\n00:51:07,700 –> 00:51:12,200
\nAre you so young in Christ that
\nyou need the external restraint <\/p>\n

673
\n00:51:12,200 –> 00:51:19,500
\nlike this?
\nVery well then with falling lips<\/p>\n

674
\n00:51:19,500 –> 00:51:22,200
\nand strange tongues.
\nGod will speak to this people to<\/p>\n

675
\n00:51:22,200 –> 00:51:25,700
\nwhom he said this is the resting
\nplace let the weary rest and <\/p>\n

676
\n00:51:25,700 –> 00:51:28,000
\nthis is the place of repose, but
\nthey wouldn’t listen. <\/p>\n

677
\n00:51:29,400 –> 00:51:34,800
\nSo then the word of the Lord to
\nthem will become do and do do <\/p>\n

678
\n00:51:34,800 –> 00:51:37,800
\nand do rule on rule on roll a
\nlittle here a little there. <\/p>\n

679
\n00:51:37,900 –> 00:51:40,100
\nAnd actually the Hebrew here is
\ninteresting. <\/p>\n

680
\n00:51:41,100 –> 00:51:43,600
\nThe Hebrew is Sadler Salve Salve
\nlosev. <\/p>\n

681
\n00:51:43,600 –> 00:51:47,600
\nKavlock of Cavill.
\nYada-yada-yada blahblahblah. <\/p>\n

682
\n00:51:48,100 –> 00:51:52,100
\nThat’s what the law becomes if
\nit doesn’t actually make a <\/p>\n

683
\n00:51:52,107 –> 00:51:55,200
\nchange.
\nIt’s just the blah blah blah <\/p>\n

684
\n00:51:55,200 –> 00:51:59,700
\nblah going on.
\nThat’s not real change. <\/p>\n

685
\n00:51:59,700 –> 00:52:05,600
\nIt’s all just paperwork.
\nYeah, but you say you have to <\/p>\n

686
\n00:52:05,600 –> 00:52:10,900
\ndraw a line somewhere.
\nNo. <\/p>\n

687
\n00:52:12,700 –> 00:52:17,300
\nJust because I have black over
\nhere and white over here and <\/p>\n

688
\n00:52:17,300 –> 00:52:21,900
\nevery shade of gray in between
\nwhere would you draw a line to <\/p>\n

689
\n00:52:21,900 –> 00:52:23,500
\nsay?
\nThis is black and this is not <\/p>\n

690
\n00:52:23,500 –> 00:52:28,800
\nblack.
\nThe idea of a line is a <\/p>\n

691
\n00:52:28,808 –> 00:52:32,800
\nphilosophical idea.
\nIt comes from Cartesian <\/p>\n

692
\n00:52:32,800 –> 00:52:38,800
\nthinking.
\nIt’s not a Biblical idea. and <\/p>\n

693
\n00:52:38,800 –> 00:52:41,800
\njust because there is no one
\nplace that you can draw a line <\/p>\n

694
\n00:52:41,800 –> 00:52:44,200
\ndoesn’t mean we have any
\ndifficulty in distinguishing <\/p>\n

695
\n00:52:44,200 –> 00:52:48,300
\nblack from white but we
\nrecognize that there is a whole <\/p>\n

696
\n00:52:48,300 –> 00:52:54,700
\nSpectrum in between and where I
\nfind myself on that spectrum and<\/p>\n

697
\n00:52:54,700 –> 00:52:58,800
\nwhere you find yourself on that
\nspectrum is at the end of the <\/p>\n

698
\n00:52:58,800 –> 00:53:02,200
\nday an issue between you and
\nGod. <\/p>\n

699
\n00:53:03,400 –> 00:53:08,000
\nIn I’d like us to take our final
\nreading from Romans 14. <\/p>\n

700
\n00:53:08,400 –> 00:53:12,700
\nBut while you’re turning that
\nup, you might notice that in <\/p>\n

701
\n00:53:12,700 –> 00:53:17,500
\nJames James says anyone who
\nknows the good he ought to do <\/p>\n

702
\n00:53:17,500 –> 00:53:24,200
\nand doesn’t do it sins.
\nWhat kind of rule is that? <\/p>\n

703
\n00:53:25,700 –> 00:53:29,800
\nThat’s about if you see an
\nopportunity for healing if you <\/p>\n

704
\n00:53:29,800 –> 00:53:33,900
\nsee an opportunity for healing
\nand you choose not to take it <\/p>\n

705
\n00:53:33,900 –> 00:53:39,500
\nthat is a manifestation of sin
\nwithin you you haven’t broken <\/p>\n

706
\n00:53:39,500 –> 00:53:42,000
\nany rule.
\nThere’s nothing that you’ve done<\/p>\n

707
\n00:53:42,000 –> 00:53:44,800
\nwrong.
\nIt has shown you something about<\/p>\n

708
\n00:53:44,800 –> 00:53:49,700
\nwhat’s inside chapter 14 of
\nRomans verse one except him <\/p>\n

709
\n00:53:49,700 –> 00:53:53,300
\nwhose faith is weak without
\npassing judgment on disputable <\/p>\n

710
\n00:53:53,300 –> 00:53:55,400
\nmatters one fat man’s Faith
\nallows. <\/p>\n

711
\n00:53:55,500 –> 00:53:59,400
\nHim to eat everything but
\nanother man’s Faith allows him <\/p>\n

712
\n00:53:59,400 –> 00:54:03,200
\nto only eat whose faith is weak
\neat only vegetables the man who <\/p>\n

713
\n00:54:03,200 –> 00:54:06,200
\neats everything must not look
\ndown on him who does not and the<\/p>\n

714
\n00:54:06,200 –> 00:54:09,100
\nman who does not eat everything
\nmust not condemn the man who <\/p>\n

715
\n00:54:09,100 –> 00:54:13,000
\ndoes for God has accepted him,
\nwho are you to judge? <\/p>\n

716
\n00:54:13,000 –> 00:54:15,800
\nSomeone else’s servant to his
\nown Master. <\/p>\n

717
\n00:54:15,800 –> 00:54:20,100
\nHe stands or Falls and he will
\nstand for the Lord is able to <\/p>\n

718
\n00:54:20,100 –> 00:54:25,100
\nmake him stand.
\nThe idea here is allow one. <\/p>\n

719
\n00:54:25,500 –> 00:54:31,100
\nOther allow one another to be at
\na different place in the way. <\/p>\n

720
\n00:54:31,100 –> 00:54:34,600
\nThey are in their relationship
\nand their understanding of God <\/p>\n

721
\n00:54:34,600 –> 00:54:40,600
\nand their connection with God.
\nSo new it’s not the dog fence or<\/p>\n

722
\n00:54:40,600 –> 00:54:44,800
\nthe chain.
\nIt’s the Gentle Spirit in the <\/p>\n

723
\n00:54:44,808 –> 00:54:47,300
\ndog.
\nThere is no fence because <\/p>\n

724
\n00:54:47,300 –> 00:54:50,800
\nthere’s no need for one when
\nwe’re transformed Within. <\/p>\n

725
\n00:54:58,800 –> 00:55:01,600
\nThank you for listening to the
\ngood Christian talks podcast, <\/p>\n

726
\n00:55:02,000 –> 00:55:04,400
\nPlease Subscribe for new
\nepisodes and leave a review and <\/p>\n

727
\n00:55:04,400 –> 00:55:07,400
\napple podcast or whatever
\nservice you are listening from <\/p>\n

728
\n00:55:07,600 –> 00:55:09,800
\nto help people find the show
\nwhen they search for it. <\/p>\n

729
\n00:55:10,600 –> 00:55:12,900
\nIf you enjoyed this talk share
\nit on social media. <\/p>\n

730
\n00:55:12,900 –> 00:55:15,900
\nSo other people can find it to
\nfor show notes and links to the <\/p>\n

731
\n00:55:15,900 –> 00:55:18,900
\ntalk that you just listen to
\nvisit our show page at anchor <\/p>\n

732
\n00:55:18,900 –> 00:55:23,000
\ndot f m \/ G CT We want to
\nencourage everyone to share <\/p>\n

733
\n00:55:23,000 –> 00:55:25,500
\ntheir thoughts from the talk
\nthis week on Facebook or <\/p>\n

734
\n00:55:25,500 –> 00:55:29,300
\nInstagram where we are at good
\nchristadelphians talks or on <\/p>\n

735
\n00:55:29,300 –> 00:55:32,800
\nTwitter where we are at GCT
\nunderscore podcast. <\/p>\n

736
\n00:55:33,800 –> 00:55:37,000
\nIf you know of a great talk, we
\nwant to know about it to send a <\/p>\n

737
\n00:55:37,000 –> 00:55:40,300
\nsuggestion to good Christie
\ndelphian talks at gmail.com or <\/p>\n

738
\n00:55:40,300 –> 00:55:42,700
\nmessage us on any of our social
\nmedia platforms. <\/p>\n

739
\n00:55:43,700 –> 00:55:46,500
\nThank you for listening.
\nGod bless and talk to you next <\/p>\n

740
\n00:55:46,500 –> 00:55:46,900
\nweek.\n<\/p><\/div>\n","protected":false},"excerpt":{"rendered":"

This week\u2019s talk was the first in a series given by John Launchbury at the Menucha…<\/p>\n","protected":false},"author":1,"featured_media":413,"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\/6d15708\/podcast\/play\/7178361\/https%3A%2F%2Fd3ctxlq1ktw2nl.cloudfront.net%2Fproduction%2F2019-9-17%2F29582308-44100-2-d19a955f4fd79.m4a","podmotor_file_id":"","podmotor_episode_id":"","cover_image":"","cover_image_id":"","duration":"00:55:52","filesize":"105.73M","filesize_raw":"","date_recorded":"","explicit":"","block":""},"tags":[7],"series":[25],"class_list":["post-358","podcast","type-podcast","status-publish","has-post-thumbnail","hentry","tag-season2","series-gct"],"aioseo_notices":[],"episode_featured_image":"https:\/\/goodchristadelphiantalks.com\/wp-content\/uploads\/2021\/08\/1043826-1538368279370-f9a01192c26a6-scaled.jpg","episode_player_image":"https:\/\/i0.wp.com\/goodchristadelphiantalks.com\/wp-content\/uploads\/2022\/02\/1043826-1538368277276-821bad30bed.jpg?fit=400%2C400&ssl=1","download_link":"https:\/\/goodchristadelphiantalks.com\/podcast-download\/358\/054-john-launchbury-sin-and-the-poverty-of-law","player_link":"https:\/\/goodchristadelphiantalks.com\/podcast-player\/358\/054-john-launchbury-sin-and-the-poverty-of-law","audio_player":"https:\/\/goodchristadelphiantalks.com\/podcast-player\/358\/054-john-launchbury-sin-and-the-poverty-of-law<\/a>","episode_data":{"playerMode":"dark","subscribeUrls":{"anchor":{"key":"anchor","url":"https:\/\/anchor.fm\/gct","label":"Anchor","class":"anchor","icon":"anchor.png"},"apple_podcasts":{"key":"apple_podcasts","url":"https:\/\/itunes.apple.com\/us\/podcast\/good-christadelphian-talks-podcast\/id1437292980?mt=2&uo=4","label":"Apple Podcasts","class":"apple_podcasts","icon":"apple-podcasts.png"},"breaker":{"key":"breaker","url":"https:\/\/www.breaker.audio\/good-christadelphian-talks-podcast","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=aHR0cHM6Ly9hbmNob3IuZm0vcy82ZDE1NzA4L3BvZGNhc3QvcnNz","label":"Google Podcasts","class":"google_podcasts","icon":"google-podcasts.png"},"overcast":{"key":"overcast","url":"https:\/\/overcast.fm\/itunes1437292980\/good-christadelphian-talks-podcast","label":"Overcast","class":"overcast","icon":"overcast.png"},"pocketcasts":{"key":"pocketcasts","url":"https:\/\/pca.st\/Z7Ad","label":"PocketCasts","class":"pocketcasts","icon":"pocketcasts.png"},"podbean":{"key":"podbean","url":"https:\/\/www.podbean.com\/podcast-detail\/xz83n-77022\/Good-Christadelphian-Talks-Podcast","label":"Podbean","class":"podbean","icon":"podbean.png"},"radio_public":{"key":"radio_public","url":"https:\/\/radiopublic.com\/good-christadelphian-talks-podcas-WoAbj4","label":"Radio Public","class":"radio_public","icon":"radio-public.png"},"spotify":{"key":"spotify","url":"https:\/\/open.spotify.com\/show\/5cQpWNoeONkDYEIhC12wp7","label":"Spotify","class":"spotify","icon":"spotify.png"},"stitcher":{"key":"stitcher","url":"https:\/\/www.stitcher.com\/podcast\/anchor-podcasts\/good-christadelphian-talks-podcast","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","embedCode":"

054: John Launchbury – Sin and the Poverty of Law<\/a><\/blockquote>