{"id":539,"date":"2022-10-03T00:00:11","date_gmt":"2022-10-03T00:00:11","guid":{"rendered":"https:\/\/goodchristadelphiantalks.com\/index.php\/podcast\/211-carl-parry-exhortation-men-ought-always-to-pray-and-not-to-faint\/"},"modified":"2026-08-08T03:39:02","modified_gmt":"2026-08-08T03:39:02","slug":"211-carl-parry-exhortation-men-ought-always-to-pray-and-not-to-faint","status":"publish","type":"podcast","link":"https:\/\/goodchristadelphiantalks.com\/index.php\/podcast\/211-carl-parry-exhortation-men-ought-always-to-pray-and-not-to-faint\/","title":{"rendered":"211: Carl Parry – Exhortation: Men Ought Always to Pray and Not to Faint"},"content":{"rendered":"

This week we are listening to an exhortation titled “Men Ought Always to Pray and Not to Faint” that was given by Brother Carl Parry at the Cumberland Ecclesia in Australia on September 22nd, 2022.<\/p>\n

We hope this strengthens your Faith and brightens your day!<\/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
\n00:00:13,800 –> 00:00:15,500
\nWelcome to good for selfie and
\ntalks. <\/p>\n

2
\n00:00:15,500 –> 00:00:19,200
\nI’m Levi and I’m Chris and I’m
\nBrian, thank you for joining us <\/p>\n

3
\n00:00:19,200 –> 00:00:21,900
\nthis week.
\nOn this podcast, we select one <\/p>\n

4
\n00:00:21,900 –> 00:00:26,300
\ntaco week to help us get the
\nBible in our daily news feed. <\/p>\n

5
\n00:00:26,500 –> 00:00:29,200
\nWe post a new episode of the
\nstart of each week with a short <\/p>\n

6
\n00:00:29,200 –> 00:00:31,300
\nintro.
\nHand to kind of set the stage <\/p>\n

7
\n00:00:31,300 –> 00:00:33,500
\nfor the talk.
\nYou’re about to listen to and <\/p>\n

8
\n00:00:33,500 –> 00:00:36,300
\nnow let’s talk more about this
\nweek’s talk. <\/p>\n

9
\n00:00:51,200 –> 00:00:54,700
\nToday’s talk is an excitation by
\nBrother Carl Perri, that was <\/p>\n

10
\n00:00:54,700 –> 00:00:59,900
\ngiven at the Cumberland Ecclesia
\nin Adelaide on September 25th of<\/p>\n

11
\n00:00:59,900 –> 00:01:04,200
\nthis year.
\nHis title was men ought always <\/p>\n

12
\n00:01:04,200 –> 00:01:10,000
\nto pray and not to faint which
\nthe quote from Luke 18 verse 1. <\/p>\n

13
\n00:01:10,100 –> 00:01:13,800
\nThe and his education is based
\nin Luke 18 here. <\/p>\n

14
\n00:01:14,500 –> 00:01:17,900
\nKind of its kind of a two-part a
\nstation first about the parable <\/p>\n

15
\n00:01:17,900 –> 00:01:21,200
\nof the persistent Widow.
\nAnd the second about the parable<\/p>\n

16
\n00:01:21,200 –> 00:01:25,300
\nof the Pharisee and the tax
\ncollector and he ties them both <\/p>\n

17
\n00:01:25,300 –> 00:01:28,900
\ntogether, as, you know, pointing
\nout the theme that the Lord <\/p>\n

18
\n00:01:28,900 –> 00:01:32,800
\nJesus is making and kind of
\nrunning through about the power <\/p>\n

19
\n00:01:33,000 –> 00:01:36,000
\nof prayer, brother.
\nCarl makes the point that we <\/p>\n

20
\n00:01:36,000 –> 00:01:39,100
\nsometimes can be dismayed in our
\nprayers. <\/p>\n

21
\n00:01:39,200 –> 00:01:41,400
\nWe all feel like we don’t pray
\nenough. <\/p>\n

22
\n00:01:42,000 –> 00:01:48,000
\nAnd, and these these Parables
\nkind of give some purpose to our<\/p>\n

23
\n00:01:48,000 –> 00:01:49,400
\nprayers, I very much enjoyed
\nthis. <\/p>\n

24
\n00:01:49,400 –> 00:01:54,100
\nI think Exactly something I
\nneeded to hear and it reminded <\/p>\n

25
\n00:01:54,100 –> 00:01:58,800
\nme of the passage in Isaiah.
\nGive not the Lord rest until he <\/p>\n

26
\n00:01:58,800 –> 00:02:05,300
\nhas established his City and I
\nthink that was a beautiful, a <\/p>\n

27
\n00:02:05,300 –> 00:02:09,199
\nbeautiful Asian station.
\nHe I think the parallel <\/p>\n

28
\n00:02:09,199 –> 00:02:13,300
\npersistent Widow is a confusing
\nParable and he kind of reads it <\/p>\n

29
\n00:02:13,300 –> 00:02:17,400
\ndirectly on its face with what
\nthe Lord said it would be about.<\/p>\n

30
\n00:02:18,100 –> 00:02:24,000
\nAnd then pull, Is what he calls
\nher determination into tying <\/p>\n

31
\n00:02:24,000 –> 00:02:27,900
\nthat with the attitude of the
\ntax collector in his prayer and <\/p>\n

32
\n00:02:27,900 –> 00:02:31,600
\nthat those are our examples to
\nbe determined and humble. <\/p>\n

33
\n00:02:32,500 –> 00:02:35,400
\nSo I ran much enjoyed this talk
\nand I’m thankful to the brother <\/p>\n

34
\n00:02:35,400 –> 00:02:38,300
\nwho sent it to me.
\nThank you for that and thank <\/p>\n

35
\n00:02:38,300 –> 00:02:40,000
\nyou.
\nAll of you who send in <\/p>\n

36
\n00:02:40,200 –> 00:02:43,300
\nsuggestions it is it makes it so
\nmuch easier for us. <\/p>\n

37
\n00:02:43,500 –> 00:02:47,400
\nIt’s to listen to talks that.
\nWe know someone already thinks <\/p>\n

38
\n00:02:47,700 –> 00:02:49,300
\nis good for the show, so thank
\nyou. <\/p>\n

39
\n00:02:49,300 –> 00:02:51,100
\nAnd please.
\nDoing that our email address is <\/p>\n

40
\n00:02:51,100 –> 00:02:53,600
\ngood Cruise, good
\nchristadelphians talks at <\/p>\n

41
\n00:02:53,600 –> 00:02:58,700
\ngmail.com but for now here is
\nmen ought always to pray and not<\/p>\n

42
\n00:02:58,700 –> 00:03:02,400
\nto faint by Brother Carl Perri.
\nDavid, a good morning. <\/p>\n

43
\n00:03:02,400 –> 00:03:04,900
\nMy dear friend assist us in our
\nLord Jesus Christ. <\/p>\n

44
\n00:03:05,600 –> 00:03:08,800
\nAs we come to remember the work
\nof Salvation that our Lord has <\/p>\n

45
\n00:03:08,800 –> 00:03:11,200
\nachieved.
\nGod working in him. <\/p>\n

46
\n00:03:11,200 –> 00:03:14,500
\nFor our Salvation, we wish to
\ntake a few thoughts of Our Lord <\/p>\n

47
\n00:03:14,500 –> 00:03:17,400
\nthis morning, based on the first
\ncup of Parables. <\/p>\n

48
\n00:03:17,400 –> 00:03:22,600
\nFrom Luke chapter 18, we want to
\ntalk about prayer, And we <\/p>\n

49
\n00:03:22,600 –> 00:03:25,200
\napproach the subject of prayer
\nbenefits us with a great deal of<\/p>\n

50
\n00:03:25,200 –> 00:03:28,200
\nreverence don’t we, because we
\nare dealing with the way that we<\/p>\n

51
\n00:03:28,200 –> 00:03:32,600
\ncommunicate with almighty God.
\nAnd I think in this subject, all<\/p>\n

52
\n00:03:32,600 –> 00:03:37,000
\nof us feel very inadequate when
\nwe think of our own prayers and <\/p>\n

53
\n00:03:37,000 –> 00:03:40,800
\nthe way in which we.
\nSo often neglect, this idea of <\/p>\n

54
\n00:03:40,800 –> 00:03:43,100
\nconstant prayer.
\nAnd sometimes we find it very <\/p>\n

55
\n00:03:43,100 –> 00:03:46,800
\ndifficult to express ourselves.
\nDon’t we, you know, We crave to <\/p>\n

56
\n00:03:46,800 –> 00:03:50,100
\nbe like the the great man, David
\nwho could express, wonderful <\/p>\n

57
\n00:03:50,100 –> 00:03:54,400
\nthoughts and his prayers, or to
\nexpress the mind that Apostle <\/p>\n

58
\n00:03:54,400 –> 00:03:57,700
\nPaul had And all of that
\nfinishes, we look at our own <\/p>\n

59
\n00:03:57,700 –> 00:04:00,900
\nfeeble attempts and we sometimes
\nfeel very embarrassed and <\/p>\n

60
\n00:04:00,900 –> 00:04:06,300
\ndispirited perhaps at our lack
\nof being able to communicate <\/p>\n

61
\n00:04:06,400 –> 00:04:11,400
\nwith our heavenly father.
\nThis Parable is for us. <\/p>\n

62
\n00:04:13,200 –> 00:04:18,399
\nThat men ought always to pray
\nand not to faint. <\/p>\n

63
\n00:04:18,899 –> 00:04:20,700
\nIt comes in a significant
\ncontext. <\/p>\n

64
\n00:04:20,700 –> 00:04:23,500
\nThe Lord has been speaking in
\nthe previous chapter about his <\/p>\n

65
\n00:04:23,500 –> 00:04:28,600
\ncoming it had an immediate
\nimpact of course in relation to <\/p>\n

66
\n00:04:28,600 –> 00:04:31,800
\nthe Jews of that time in ad 70
\nbut it also has a wider <\/p>\n

67
\n00:04:31,800 –> 00:04:35,700
\napplication to us for indeed as
\nit was in the days of Noah. <\/p>\n

68
\n00:04:35,700 –> 00:04:38,500
\nSo shall also be in the days of
\nthe coming of the son of man. <\/p>\n

69
\n00:04:38,800 –> 00:04:41,100
\nAnd you know, British citizen
\nthe Saints, the body of <\/p>\n

70
\n00:04:41,100 –> 00:04:44,100
\nBelievers have been waiting, two
\nthousand, Is for his return. <\/p>\n

71
\n00:04:46,000 –> 00:04:49,300
\nSo that’s what baptized 50 years
\nago, expecting our Lord to <\/p>\n

72
\n00:04:49,300 –> 00:04:55,300
\nreturn immediately.
\nBut Time, Marches On. and one of<\/p>\n

73
\n00:04:55,308 –> 00:04:58,000
\nthe great challenges that we
\nhave been citizens to persevere <\/p>\n

74
\n00:04:58,000 –> 00:05:03,100
\nin prayer when it appears That
\nour Lord is not answering our <\/p>\n

75
\n00:05:03,100 –> 00:05:07,200
\nprayers for his return.
\nAnd I think better sisters that <\/p>\n

76
\n00:05:07,200 –> 00:05:11,200
\nthis Parable in that context is
\ndefinitely for us because it’s <\/p>\n

77
\n00:05:11,400 –> 00:05:14,700
\nit is very easy to become
\ndispirited and discouraged as <\/p>\n

78
\n00:05:14,700 –> 00:05:19,100
\ntime just matches on.
\nNo, it’s not yet in the Earth. <\/p>\n

79
\n00:05:21,000 –> 00:05:26,200
\nIt’s a parable in which men
\nought always to pray and in fact<\/p>\n

80
\n00:05:26,200 –> 00:05:30,000
\nthat were taught in the Greek.
\nReally means must not an option.<\/p>\n

81
\n00:05:30,800 –> 00:05:36,100
\nIt’s a necessity.
\nMust pray and there’s a <\/p>\n

82
\n00:05:36,100 –> 00:05:38,400
\ncorollary here.
\nIsn’t there that that if we are <\/p>\n

83
\n00:05:38,400 –> 00:05:44,200
\npraying ceaselessly then this
\ndispirited attitude will then <\/p>\n

84
\n00:05:44,200 –> 00:05:48,100
\nslowly deep be diminished.
\nBut if we’re not people of <\/p>\n

85
\n00:05:48,100 –> 00:05:50,700
\nprayer, then it become easy,
\njust to give up. <\/p>\n

86
\n00:05:51,800 –> 00:05:56,400
\nBecome discouraged.
\nNow, the challenge of that verse<\/p>\n

87
\n00:05:56,400 –> 00:06:02,100
\none, better sisters is always
\npraying and and the Greek is <\/p>\n

88
\n00:06:02,100 –> 00:06:05,700
\nwell translated, it means
\nceaselessly constantly. <\/p>\n

89
\n00:06:06,500 –> 00:06:11,800
\nNow, when you examine that, how
\npractically can we be, always a <\/p>\n

90
\n00:06:11,800 –> 00:06:17,400
\nprayer And I think the answer
\nthat question is, is that in the<\/p>\n

91
\n00:06:17,400 –> 00:06:23,200
\nend, it becomes a state of mind,
\nit becomes a disposition that we<\/p>\n

92
\n00:06:23,200 –> 00:06:26,300
\nneed to develop to have a ready,
\nmind to be conscious of God’s <\/p>\n

93
\n00:06:26,300 –> 00:06:30,500
\npresence.
\nA Japanese citizen in life. <\/p>\n

94
\n00:06:30,500 –> 00:06:33,700
\nIt’s that lens that perspective
\nthat we need to have an <\/p>\n

95
\n00:06:33,700 –> 00:06:35,900
\nawareness of Almighty, God’s
\npresence. <\/p>\n

96
\n00:06:37,400 –> 00:06:39,600
\nAnd there are many things that
\ncan give us opportunity for a <\/p>\n

97
\n00:06:39,608 –> 00:06:42,000
\nbrief prayer.
\nWe may be traveling. <\/p>\n

98
\n00:06:42,000 –> 00:06:45,400
\nWe may see a magnificent Vista,
\na wonderful scene, it’s an <\/p>\n

99
\n00:06:45,400 –> 00:06:48,500
\nopportunity to give, thanks to
\nthe creator of Heaven and Earth.<\/p>\n

100
\n00:06:51,000 –> 00:06:53,600
\nWe may experience an act of
\nkindness for a brother or sister<\/p>\n

101
\n00:06:53,600 –> 00:06:55,900
\nan opportunity to give thanks to
\nGod. <\/p>\n

102
\n00:06:57,800 –> 00:07:00,900
\nWe may be speaking to somebody
\nabout the truth, an opportunity <\/p>\n

103
\n00:07:00,900 –> 00:07:04,800
\nto seek God’s blessing.
\nWe might be facing trial and <\/p>\n

104
\n00:07:04,800 –> 00:07:08,100
\nTemptation and, and all of these
\nkind of incidents benefits as <\/p>\n

105
\n00:07:08,100 –> 00:07:11,600
\nprovide a lens through, which we
\ncan appreciate that almighty, <\/p>\n

106
\n00:07:11,600 –> 00:07:15,700
\nGod needs to be drawn into the
\npicture, and that’s surely the <\/p>\n

107
\n00:07:15,700 –> 00:07:20,400
\nway that we can always be in
\nthis state of Readiness and <\/p>\n

108
\n00:07:20,400 –> 00:07:22,500
\nprayer.
\nIt’s not easy to cultivate. <\/p>\n

109
\n00:07:22,500 –> 00:07:23,600
\nWhen you think about that, is
\nit? <\/p>\n

110
\n00:07:24,200 –> 00:07:27,700
\nAnd we have very busy lives.
\nWe rushing hither, and thither <\/p>\n

111
\n00:07:28,200 –> 00:07:31,400
\nTime, Marches On and sometimes
\nwe don’t make opportunities for <\/p>\n

112
\n00:07:31,400 –> 00:07:36,000
\nprayer.
\nRegular daily prayer, takes <\/p>\n

113
\n00:07:36,000 –> 00:07:38,500
\ndiscipline.
\nIt takes a concerted effort. <\/p>\n

114
\n00:07:38,900 –> 00:07:41,300
\nAnd, you know, it’s a learned
\nexperience. <\/p>\n

115
\n00:07:41,300 –> 00:07:44,200
\nThe, the disciples came to
\nJesus, after they observing him <\/p>\n

116
\n00:07:44,200 –> 00:07:47,900
\npraying, and they said, teach us
\nto pray as John taught his <\/p>\n

117
\n00:07:47,900 –> 00:07:50,900
\ndisciples, it can be taught, it
\ncan be learned. <\/p>\n

118
\n00:07:51,000 –> 00:07:53,400
\nWe just have to have the
\ndiscipline and we have to have <\/p>\n

119
\n00:07:53,400 –> 00:07:57,100
\nthe opportunity been assistance
\nof having that mind of the <\/p>\n

120
\n00:07:57,108 –> 00:07:59,400
\nawareness of God, that is
\ndifficult to achieve. <\/p>\n

121
\n00:07:59,400 –> 00:08:03,200
\nI find it difficult to achieve
\nAnd I’m one of the most <\/p>\n

122
\n00:08:03,200 –> 00:08:05,600
\ndifficult aspects is
\npersevering. <\/p>\n

123
\n00:08:06,700 –> 00:08:09,300
\nAnd sometimes we feel that we’re
\njust saying the same things over<\/p>\n

124
\n00:08:09,300 –> 00:08:15,000
\nand over and over again, there’s
\nto be no answer but God is <\/p>\n

125
\n00:08:15,000 –> 00:08:17,500
\nlistening and our Lord
\nunderstood. <\/p>\n

126
\n00:08:18,800 –> 00:08:25,500
\nThe need to persevere in prayer.
\nThe opposite of that is <\/p>\n

127
\n00:08:25,500 –> 00:08:28,700
\nspiritual fatigue at the Lord
\ncalls it. <\/p>\n

128
\n00:08:28,800 –> 00:08:34,900
\nFainting, The diag lot says, men
\nought always to pray and not to <\/p>\n

129
\n00:08:34,900 –> 00:08:39,600
\nbe weary the NIV says, men ought
\nalways to pray and not give up. <\/p>\n

130
\n00:08:40,400 –> 00:08:42,100
\nIt’s a great Temptation, isn’t
\nthere? <\/p>\n

131
\n00:08:44,200 –> 00:08:48,800
\nJust to give it up and the the
\nround of our daily life. <\/p>\n

132
\n00:08:50,200 –> 00:08:52,700
\nCan make us faint and
\nspiritless. <\/p>\n

133
\n00:08:54,800 –> 00:08:58,500
\nThe demands of spirituality, the
\ndemands of the truth demands of <\/p>\n

134
\n00:08:58,500 –> 00:09:01,100
\nthe word of God are significant
\npressures, are they? <\/p>\n

135
\n00:09:02,600 –> 00:09:04,000
\nAnd sometimes it feels just too
\nhard. <\/p>\n

136
\n00:09:04,000 –> 00:09:07,700
\nWell we can’t give up them
\nsisters and that closeness to <\/p>\n

137
\n00:09:07,700 –> 00:09:12,500
\nGod that closeness to our Lord
\nis something, which needs to be <\/p>\n

138
\n00:09:12,500 –> 00:09:16,600
\ncultivated in our life.
\nNow, to underscore the <\/p>\n

139
\n00:09:16,600 –> 00:09:21,100
\nsignificance of this remark.
\nHe has this rather remarkable <\/p>\n

140
\n00:09:21,100 –> 00:09:26,200
\nparable about the unjust judge.
\nHe says, in verse 2, there was <\/p>\n

141
\n00:09:26,200 –> 00:09:28,400
\nin a city a judge which feared
\nnot God. <\/p>\n

142
\n00:09:28,500 –> 00:09:33,600
\nNeither regarded man.
\nNow, under the law of Moses, the<\/p>\n

143
\n00:09:33,800 –> 00:09:37,700
\nchief qualification of being a
\njudge, was to fear God. <\/p>\n

144
\n00:09:40,100 –> 00:09:43,400
\nIn the book of Deuteronomy, it
\nwas a specific qualification. <\/p>\n

145
\n00:09:44,900 –> 00:09:47,700
\nThe judges had to be aware of
\nthe presence of God fear. <\/p>\n

146
\n00:09:47,700 –> 00:09:52,000
\nGod, this judge was totally
\ndisinterested in religion. <\/p>\n

147
\n00:09:54,700 –> 00:09:59,400
\nAbsolutely disinterested.
\nAnd on the other side of the <\/p>\n

148
\n00:09:59,400 –> 00:10:03,200
\ncoin, the record says he feared
\nnot man. <\/p>\n

149
\n00:10:03,400 –> 00:10:05,700
\nHe had no interest in the
\npeople. <\/p>\n

150
\n00:10:05,700 –> 00:10:10,500
\nHe was supposed to serve and
\nhere is the ultimate wickedness <\/p>\n

151
\n00:10:10,500 –> 00:10:16,200
\nof the man, isn’t it?
\nThe war was irrelevant. <\/p>\n

152
\n00:10:16,300 –> 00:10:20,800
\nGod was irrelevant and he had no
\npoint in compassion. <\/p>\n

153
\n00:10:21,900 –> 00:10:27,000
\nAcross the people, who surf,
\nwhat kind of Judge is this Why <\/p>\n

154
\n00:10:27,000 –> 00:10:31,100
\nwas even a judge?
\nIt must have been surely out of <\/p>\n

155
\n00:10:31,100 –> 00:10:34,000
\nsense of status and power or
\nself-promotion. <\/p>\n

156
\n00:10:34,800 –> 00:10:37,900
\nIn fact, in verse 6, the Lord
\ncalls him unjust people who <\/p>\n

157
\n00:10:37,900 –> 00:10:40,700
\ndon’t fear God and have no
\ncompassion on their neighbor <\/p>\n

158
\n00:10:40,900 –> 00:10:44,400
\nunjust in the Lord’s assessment.
\nHe was not fit to be a judge on <\/p>\n

159
\n00:10:44,400 –> 00:10:47,800
\nany spiritual level.
\nAnd yet he was appointed by the <\/p>\n

160
\n00:10:47,800 –> 00:10:52,700
\npeople to represent them in
\njudgment bizarre situation, but <\/p>\n

161
\n00:10:52,700 –> 00:10:58,300
\nit grabs our attention.
\nHe’s not the kind of Judge that <\/p>\n

162
\n00:10:58,500 –> 00:11:00,500
\nanyone would really have any
\nconfidence in. <\/p>\n

163
\n00:11:01,500 –> 00:11:03,500
\nAnd in verse 3, there was a
\nwidow in that City. <\/p>\n

164
\n00:11:06,100 –> 00:11:10,500
\nOh, we do as such, she had, no
\nhusband or family member to <\/p>\n

165
\n00:11:10,500 –> 00:11:15,200
\nsupport her, or to go, to, and
\nwidows in Israeli. <\/p>\n

166
\n00:11:15,200 –> 00:11:21,100
\nSociety were very much poor and
\nalmost defenseless, you know, <\/p>\n

167
\n00:11:21,100 –> 00:11:22,700
\nwhat strikes us about this
\nwoman? <\/p>\n

168
\n00:11:25,200 –> 00:11:29,300
\nIs her initiative, competency
\nher, determination her <\/p>\n

169
\n00:11:29,300 –> 00:11:32,900
\npersistence her disciplined to
\nfind Justice. <\/p>\n

170
\n00:11:33,300 –> 00:11:35,500
\nNow, she could have easily have
\njust said, well, look, you know,<\/p>\n

171
\n00:11:35,500 –> 00:11:37,500
\nI’ll just bare my
\ndisappointment. <\/p>\n

172
\n00:11:37,900 –> 00:11:42,200
\nI’ll suffer the indignity of
\nbeing robbed or defrauded or <\/p>\n

173
\n00:11:42,200 –> 00:11:44,800
\nwhatever the problem was, but
\nshe wasn’t like that. <\/p>\n

174
\n00:11:44,800 –> 00:11:48,800
\nShe had a determination
\nperseverance, but really is <\/p>\n

175
\n00:11:48,800 –> 00:11:53,200
\nquite remarkable.
\nBut she’s a widow. <\/p>\n

176
\n00:11:54,200 –> 00:11:59,500
\nShe had none to please her cause
\nit was time to take the matter <\/p>\n

177
\n00:11:59,600 –> 00:12:02,500
\nback to the judge.
\nNow we don’t know the <\/p>\n

178
\n00:12:02,500 –> 00:12:07,700
\ncircumstances of the case but in
\nsome situations she was either <\/p>\n

179
\n00:12:07,700 –> 00:12:12,500
\nsaid, robbed or defrauded or
\nsome So, he was perpetrated <\/p>\n

180
\n00:12:12,500 –> 00:12:14,400
\nagainst her, that was totally
\nunjust. <\/p>\n

181
\n00:12:14,400 –> 00:12:17,200
\nAnd she had no one to go to.
\nSo what’s she going to do well <\/p>\n

182
\n00:12:17,700 –> 00:12:19,800
\nin verse 3?
\nShe came unto him. <\/p>\n

183
\n00:12:19,800 –> 00:12:23,000
\nNow, unfortunately, the
\nauthorized version of skewers <\/p>\n

184
\n00:12:23,000 –> 00:12:29,400
\nthe drama of that the Greek is
\nshe was continually coming to <\/p>\n

185
\n00:12:29,400 –> 00:12:32,000
\nhim.
\nIn fact that was the judges <\/p>\n

186
\n00:12:32,000 –> 00:12:35,500
\ncomplaint in verse 5, her
\ncontinual coming. <\/p>\n

187
\n00:12:39,100 –> 00:12:43,600
\nShe was persistent to the point
\nwhere she wanted this natural <\/p>\n

188
\n00:12:43,600 –> 00:12:49,600
\nJustice to eventuate.
\nHer words were very simply. <\/p>\n

189
\n00:12:49,600 –> 00:12:53,200
\nVerse 3, avenge me of mine.
\nAdversary actually is the would <\/p>\n

190
\n00:12:53,200 –> 00:12:54,600
\nhave been just too strong a
\nword. <\/p>\n

191
\n00:12:54,600 –> 00:12:56,300
\nIt’s not really talking about
\nvengeance. <\/p>\n

192
\n00:12:56,300 –> 00:13:01,400
\nAll the Greek word really means
\nto vindicate one’s right, she <\/p>\n

193
\n00:13:01,400 –> 00:13:04,300
\nsought Justice, she’s not
\nseeking Revenge. <\/p>\n

194
\n00:13:04,300 –> 00:13:08,700
\nShe’s just seeking natural
\nJustice and the word adversary. <\/p>\n

195
\n00:13:08,700 –> 00:13:12,800
\nThere is opponent at law.
\nSo there’s been a court case. <\/p>\n

196
\n00:13:15,500 –> 00:13:18,300
\nAt The Meta, had come before
\nthis unjust judge, and he was <\/p>\n

197
\n00:13:18,300 –> 00:13:22,300
\nstrolling.
\nShe was clearly in the right, <\/p>\n

198
\n00:13:22,300 –> 00:13:25,200
\nbut the judge would not rule
\nagainst her adversary. <\/p>\n

199
\n00:13:25,300 –> 00:13:27,100
\nYou think what kind of man is
\nthis? <\/p>\n

200
\n00:13:29,000 –> 00:13:31,900
\nHe’s lazy as well as perverting.
\nThe course of Justice. <\/p>\n

201
\n00:13:33,300 –> 00:13:35,900
\nAnd she’s waiting for decision
\nand she’s persistently <\/p>\n

202
\n00:13:35,900 –> 00:13:38,500
\npersistently.
\nComing to him saying, vindicate <\/p>\n

203
\n00:13:38,500 –> 00:13:41,000
\nme.
\nNow we don’t know what was <\/p>\n

204
\n00:13:41,000 –> 00:13:43,500
\npreventing in making that
\ndecision, but there was no sense<\/p>\n

205
\n00:13:43,500 –> 00:13:47,800
\nof compassion to this woman.
\nBut there was no sense of <\/p>\n

206
\n00:13:48,700 –> 00:13:55,200
\nanswering to a higher Court.
\nYou just refuse to make a <\/p>\n

207
\n00:13:55,208 –> 00:14:01,400
\ndecision on her behalf.
\nThis is the epitome of red tape <\/p>\n

208
\n00:14:01,400 –> 00:14:03,500
\nbureaucracy.
\nNo decision. <\/p>\n

209
\n00:14:04,200 –> 00:14:06,800
\nAnd she knew she was right.
\nAnd the judge knew she was <\/p>\n

210
\n00:14:06,800 –> 00:14:09,700
\nright, but he’s not going to
\nmake a decision on her behalf. <\/p>\n

211
\n00:14:12,000 –> 00:14:15,500
\nWell, in verse 4, he would not
\nfor a while but after what he <\/p>\n

212
\n00:14:15,500 –> 00:14:18,200
\nsaid within himself though, I
\nfear not got no regard men yet <\/p>\n

213
\n00:14:18,200 –> 00:14:19,700
\nbecause this would have trouble
\nwith me. <\/p>\n

214
\n00:14:19,900 –> 00:14:22,300
\nI would have been sure.
\nLet’s by her continual coming. <\/p>\n

215
\n00:14:22,600 –> 00:14:28,800
\nShe weary me some, what kind of
\nJudges this who Knows it’s his <\/p>\n

216
\n00:14:28,800 –> 00:14:31,900
\nduty and responsibility to
\nuphold some kind of justice but <\/p>\n

217
\n00:14:31,900 –> 00:14:38,900
\nhe’s flatly refusing to do so.
\nbut after a while, After a while<\/p>\n

218
\n00:14:38,900 –> 00:14:41,400
\nhe is now reflecting inwardly
\nat. <\/p>\n

219
\n00:14:41,400 –> 00:14:43,400
\nAnd look at this declaration of
\nverse 4, though. <\/p>\n

220
\n00:14:43,400 –> 00:14:47,000
\nI fear not God nor regard man.
\nHe has no hesitation in <\/p>\n

221
\n00:14:47,000 –> 00:14:49,500
\ndeclaring the fact that he’s not
\na believer. <\/p>\n

222
\n00:14:49,500 –> 00:14:52,700
\nIn God, is not stuck to the
\nGod’s law and he doesn’t care <\/p>\n

223
\n00:14:52,700 –> 00:14:54,800
\nabout people.
\nNow you imagine that this is a <\/p>\n

224
\n00:14:54,800 –> 00:14:59,700
\nself Proclamation by this man.
\nHe knows he’s evil and is <\/p>\n

225
\n00:14:59,700 –> 00:15:02,600
\ncomfortable with it.
\nHere’s the worst possible human <\/p>\n

226
\n00:15:02,600 –> 00:15:04,600
\nbeing.
\nYou could ever bring your case <\/p>\n

227
\n00:15:04,700 –> 00:15:12,000
\nbefore yet because this Widow
\ntrouble with me, it’s all about <\/p>\n

228
\n00:15:12,000 –> 00:15:15,700
\nme.
\nI will vindicate her less by her<\/p>\n

229
\n00:15:15,700 –> 00:15:18,900
\ncontinual coming.
\nShe weary me now, I’m sure we <\/p>\n

230
\n00:15:18,900 –> 00:15:23,800
\nappreciate better citizens that
\nConcept in the Greek. <\/p>\n

231
\n00:15:23,800 –> 00:15:29,500
\nIt is quite significant as them.
\nThe word weary there is to beat <\/p>\n

232
\n00:15:29,500 –> 00:15:31,400
\nunder the eye to get a black
\neye. <\/p>\n

233
\n00:15:33,400 –> 00:15:39,500
\nSo, here’s this Widow.
\nWho continually comes to her and<\/p>\n

234
\n00:15:39,500 –> 00:15:42,900
\nafter every session, he feels
\nlike he’s been beating around <\/p>\n

235
\n00:15:42,900 –> 00:15:47,100
\nthe bush by this woman.
\nShe was very direct and <\/p>\n

236
\n00:15:47,100 –> 00:15:51,100
\nforthright, she knew what she
\nwanted, and in the end he felt <\/p>\n

237
\n00:15:51,100 –> 00:15:52,800
\nlike he’d gone around with her
\nin the ring. <\/p>\n

238
\n00:15:54,700 –> 00:15:59,600
\nPummeled by oh and that
\nconsistency that continual <\/p>\n

239
\n00:15:59,600 –> 00:16:03,800
\nperseverance.
\nIn the end, one through. <\/p>\n

240
\n00:16:05,200 –> 00:16:08,000
\nHis motive was
\nself-preservation, his motive <\/p>\n

241
\n00:16:08,000 –> 00:16:11,400
\nwas to get a bit of peace and
\nquiet his motive was to just get<\/p>\n

242
\n00:16:11,400 –> 00:16:16,300
\nrid of her. now, all of this
\nstands been sisters as an <\/p>\n

243
\n00:16:16,300 –> 00:16:22,200
\nabsolute contrast to almighty
\nGod, in verse 6, the law said <\/p>\n

244
\n00:16:22,200 –> 00:16:28,700
\nhear what the unjust judge Seth
\nHe was dishonest, he was <\/p>\n

245
\n00:16:28,700 –> 00:16:31,500
\ncorrupt, he was unjust, but
\nlisten to what he said. <\/p>\n

246
\n00:16:35,300 –> 00:16:39,500
\nHis Viewpoint was.
\nWas to get peace and quiet from <\/p>\n

247
\n00:16:39,500 –> 00:16:42,000
\nthis woman and give her what she
\nwanted. <\/p>\n

248
\n00:16:43,200 –> 00:16:46,500
\nAnd an absolute contrast better
\nsisters, the Lord. <\/p>\n

249
\n00:16:46,500 –> 00:16:50,700
\nJesus Christ.
\nDraws this contrasts with our <\/p>\n

250
\n00:16:50,900 –> 00:16:56,700
\nheavenly father in verse 7.
\nShe’ll not God. <\/p>\n

251
\n00:16:56,700 –> 00:17:01,400
\nAvenge his own elect, which cry
\nday and night under him though. <\/p>\n

252
\n00:17:01,400 –> 00:17:03,400
\nHe bear long with them.
\nI will tell you. <\/p>\n

253
\n00:17:03,400 –> 00:17:05,599
\nHe will avenge them.
\nSpeedily. <\/p>\n

254
\n00:17:06,400 –> 00:17:09,599
\nNevertheless, when the son of
\nman cometh, shall he find faith <\/p>\n

255
\n00:17:10,099 –> 00:17:17,400
\non the earth?
\nThe judge was unjust to a fault.<\/p>\n

256
\n00:17:18,400 –> 00:17:24,700
\nour heavenly father is
\nabsolutely just The judge didn’t<\/p>\n

257
\n00:17:24,700 –> 00:17:29,900
\nlisten until he was provoked.
\nGod, listens all the time. <\/p>\n

258
\n00:17:31,900 –> 00:17:33,900
\nThe judge had no regard for the
\nWidow. <\/p>\n

259
\n00:17:34,900 –> 00:17:39,900
\nGod always regards the plight of
\nhis people and He will act when <\/p>\n

260
\n00:17:39,900 –> 00:17:44,400
\nthe time is, right.
\nThe Widow consistently <\/p>\n

261
\n00:17:44,400 –> 00:17:47,300
\npersistently.
\nConstantly prayed. <\/p>\n

262
\n00:17:48,800 –> 00:17:52,000
\nAnd we to British Institute need
\nto have that persistency as well<\/p>\n

263
\n00:17:52,300 –> 00:17:56,900
\nnot to give up.
\nThe Widow constantly worried by <\/p>\n

264
\n00:17:56,900 –> 00:18:02,700
\nthe judge.
\nOur heavenly father is not we <\/p>\n

265
\n00:18:02,700 –> 00:18:07,100
\nread by our prayers.
\nShe sought Vindication from <\/p>\n

266
\n00:18:07,100 –> 00:18:10,300
\nInjustice and we to seek
\nVindication when our Lord comes <\/p>\n

267
\n00:18:10,900 –> 00:18:14,800
\nthat he will pronounce us.
\nRight before him. <\/p>\n

268
\n00:18:16,400 –> 00:18:19,900
\nThe judge will only Vindicated
\nof self-interest God vindicates.<\/p>\n

269
\n00:18:19,900 –> 00:18:25,400
\nHis people because he has called
\nthem and they are the elect and <\/p>\n

270
\n00:18:25,400 –> 00:18:30,800
\nin the end if an unjust judge
\nresponds to the continual, <\/p>\n

271
\n00:18:30,800 –> 00:18:35,500
\nplease out of self-interest.
\nHow much more will our God <\/p>\n

272
\n00:18:35,500 –> 00:18:40,400
\nrespond out of compassion.
\nDon’t give up. <\/p>\n

273
\n00:18:42,000 –> 00:18:44,900
\nDon’t faint.
\nIs the point of this parable. <\/p>\n

274
\n00:18:46,800 –> 00:18:51,400
\nWe may cry day and night and in
\ndoing. <\/p>\n

275
\n00:18:51,400 –> 00:18:58,100
\nSo we emulate the example of of
\nEzra and Nehemiah of David who <\/p>\n

276
\n00:18:58,100 –> 00:19:00,200
\nconsistently cried day and
\nnight. <\/p>\n

277
\n00:19:01,900 –> 00:19:05,400
\nBecause you see Brent sisters,
\nour father is listening and he <\/p>\n

278
\n00:19:05,400 –> 00:19:08,000
\nis aware.
\nAnd even though the time is not <\/p>\n

279
\n00:19:08,000 –> 00:19:12,400
\nyet right to send his son, he is
\nnot unmindful of our petitions. <\/p>\n

280
\n00:19:13,400 –> 00:19:16,700
\nDo we believe that We appreciate
\nthat. <\/p>\n

281
\n00:19:18,800 –> 00:19:24,100
\nThere’s no outward visible sign.
\nGod is listening is there but he<\/p>\n

282
\n00:19:24,100 –> 00:19:29,800
\ndoes.
\nAnd our prayers can be in so <\/p>\n

283
\n00:19:29,800 –> 00:19:34,600
\nmany Avenues.
\nNot just for ourselves, but for <\/p>\n

284
\n00:19:34,600 –> 00:19:37,800
\nothers.
\nI’m going to list here of the <\/p>\n

285
\n00:19:37,800 –> 00:19:41,800
\nthings that we can pray for for
\nmen and Authority. <\/p>\n

286
\n00:19:44,200 –> 00:19:47,600
\nFor Israel.
\nFor the Peace of Jerusalem. <\/p>\n

287
\n00:19:49,100 –> 00:19:52,200
\nFor Laborers in his service.
\nThe extension of the truth. <\/p>\n

288
\n00:19:52,500 –> 00:19:56,300
\nFor the conversion of all men,
\nfor those who hate us for <\/p>\n

289
\n00:19:56,300 –> 00:19:59,300
\nforgiveness and restoration
\nbefore God for the Forgiveness <\/p>\n

290
\n00:19:59,300 –> 00:20:03,200
\nof others, the strength in, help
\nin time of need, for development<\/p>\n

291
\n00:20:03,200 –> 00:20:07,000
\nof godliness, for wisdom and
\nspiritual understanding for the <\/p>\n

292
\n00:20:07,000 –> 00:20:10,900
\nspiritual physical welfare, of
\nour brothers sisters, for our <\/p>\n

293
\n00:20:10,900 –> 00:20:13,700
\nown salvation, for the welfare
\nof business. <\/p>\n

294
\n00:20:13,700 –> 00:20:17,700
\nIt has in other countries, The
\nself-examination for guidance <\/p>\n

295
\n00:20:17,700 –> 00:20:19,800
\nduring trial for Spiritual
\nbalance. <\/p>\n

296
\n00:20:20,900 –> 00:20:25,700
\nFor the blessings of Providence
\nfor our daily bread. and for <\/p>\n

297
\n00:20:25,700 –> 00:20:28,400
\nGod’s coming Kingdom when his
\nwill be done on Earth as it is <\/p>\n

298
\n00:20:28,408 –> 00:20:30,800
\ndone in heaven, is it just a few
\nof the things that we can pray <\/p>\n

299
\n00:20:30,800 –> 00:20:37,700
\nfor the the breadth of that is
\nimmense We have the challenge of<\/p>\n

300
\n00:20:37,700 –> 00:20:41,100
\nmaking that a constant.
\nCeaseless thing in our lives. <\/p>\n

301
\n00:20:44,000 –> 00:20:46,300
\nAnd how much more says our Lord
\nwill God. <\/p>\n

302
\n00:20:46,700 –> 00:20:50,700
\nVindicate us though?
\nHe bear long with them. <\/p>\n

303
\n00:20:52,200 –> 00:20:56,200
\nThe revised version gives us a
\nbetter understanding that he is <\/p>\n

304
\n00:20:56,200 –> 00:20:59,900
\nlong-suffering over them.
\nAnd the Very fact that our law <\/p>\n

305
\n00:20:59,900 –> 00:21:03,000
\nis not in the earth is evidence
\nof his long suffering as it was <\/p>\n

306
\n00:21:03,000 –> 00:21:05,300
\nin the days of Noah that
\nlong-suffering was there. <\/p>\n

307
\n00:21:05,300 –> 00:21:08,500
\nBeen sisters to allow people to
\nunderstand the gravity of the <\/p>\n

308
\n00:21:08,500 –> 00:21:10,500
\nsituation.
\nThey were in The Nearness of <\/p>\n

309
\n00:21:10,500 –> 00:21:14,400
\nthat coming judgment and to do
\nsomething about And that <\/p>\n

310
\n00:21:14,400 –> 00:21:17,700
\nlong-suffering continues.
\nWe have young people. <\/p>\n

311
\n00:21:17,700 –> 00:21:19,800
\nGetting baptized, we have
\ninterested, friends, being <\/p>\n

312
\n00:21:19,800 –> 00:21:23,100
\nbaptized as a long-suffering of
\nGod, continues to wait, all of <\/p>\n

313
\n00:21:23,108 –> 00:21:29,900
\nthose things occur.
\nThough he is long-suffering over<\/p>\n

314
\n00:21:29,900 –> 00:21:33,400
\nthem.
\nWhen he does ACT button sits us,<\/p>\n

315
\n00:21:33,400 –> 00:21:36,600
\nit will be done.
\nSpeedily in an instant is the <\/p>\n

316
\n00:21:36,600 –> 00:21:41,200
\nGreek He’ll wait.
\nAnd he’d wait and he’d wait, but<\/p>\n

317
\n00:21:41,200 –> 00:21:44,200
\nwhen he intervenes in world
\naffairs, it will be done. <\/p>\n

318
\n00:21:44,200 –> 00:21:47,100
\nSpeedily, our Lord will suddenly
\nbe in the earth and we will <\/p>\n

319
\n00:21:47,100 –> 00:21:48,700
\nstand before him to give
\naccount. <\/p>\n

320
\n00:21:52,800 –> 00:21:59,600
\nThe purpose of this parable.
\nIs really an antidote against <\/p>\n

321
\n00:21:59,800 –> 00:22:04,700
\ndelay, or a sieve delay and
\nwaiting in the end benefits as <\/p>\n

322
\n00:22:04,700 –> 00:22:07,600
\ntime unveils true characters
\nthere. <\/p>\n

323
\n00:22:09,300 –> 00:22:13,200
\nBut the longer our Lord is not
\nin the earth that then the more <\/p>\n

324
\n00:22:13,200 –> 00:22:16,600
\nopportunity we have of either
\nserving him will be coming to <\/p>\n

325
\n00:22:16,600 –> 00:22:19,200
\nsee interested and time itself
\nis a trial. <\/p>\n

326
\n00:22:20,000 –> 00:22:25,600
\nAre the antidote to that?
\nUsed to be persistent and <\/p>\n

327
\n00:22:25,600 –> 00:22:27,700
\nfaithful in that prayer.
\nAnd the question, they are <\/p>\n

328
\n00:22:27,700 –> 00:22:31,600
\nasking verse eight and he will
\nonly ask this question. <\/p>\n

329
\n00:22:31,600 –> 00:22:36,400
\nIf it was a relevant question.
\nIs he going to find? <\/p>\n

330
\n00:22:37,900 –> 00:22:42,900
\nIn the Greek, this faith.
\nOn the earth when he comes. <\/p>\n

331
\n00:22:44,900 –> 00:22:47,800
\nAnd the point of that, Parable,
\nthe point of that question is, <\/p>\n

332
\n00:22:47,900 –> 00:22:51,300
\nis that we need to ask ourselves
\nindividually and collectively. <\/p>\n

333
\n00:22:52,200 –> 00:22:54,100
\nWith.
\nWe have that faith, that kind of<\/p>\n

334
\n00:22:54,100 –> 00:22:57,200
\nfaith.
\nAre we giving up? <\/p>\n

335
\n00:22:59,100 –> 00:23:00,900
\nWe fainting that we becoming
\nspiritually. <\/p>\n

336
\n00:23:00,900 –> 00:23:04,000
\nFatigued to just too hard, too
\ndifficult. <\/p>\n

337
\n00:23:06,800 –> 00:23:10,100
\nThe passage of time reveals our
\nfaith. <\/p>\n

338
\n00:23:11,500 –> 00:23:13,800
\nAnd the fact that the Lord
\nasked, that question is <\/p>\n

339
\n00:23:14,400 –> 00:23:17,200
\nincredibly perceptive, because
\nwhen he does come, is he going <\/p>\n

340
\n00:23:17,200 –> 00:23:24,900
\nto find that only, we can ask
\nthat question to ourselves. now,<\/p>\n

341
\n00:23:24,900 –> 00:23:29,100
\nwhile she’s on the subject of
\nprayer, he continues in a <\/p>\n

342
\n00:23:29,400 –> 00:23:37,000
\nsecond, parable How we going to
\npray with, what disposition? <\/p>\n

343
\n00:23:37,000 –> 00:23:40,600
\nAre we going to pray?
\nWhat will be our motive in <\/p>\n

344
\n00:23:40,600 –> 00:23:45,400
\npraying?
\nWill it be a prayer of self <\/p>\n

345
\n00:23:45,400 –> 00:23:49,300
\njustification or a prayer of
\nhumbly seeking God for that <\/p>\n

346
\n00:23:49,300 –> 00:23:53,400
\nrighteousness, which he bestows
\nthe Widow sought Vindication, <\/p>\n

347
\n00:23:53,400 –> 00:23:56,500
\nthe Widow sought justification.
\nAnd the law is now going to take<\/p>\n

348
\n00:23:56,500 –> 00:23:59,500
\nthat subject.
\nAnd he’s going to now talk about<\/p>\n

349
\n00:23:59,600 –> 00:24:04,000
\nattitude in prayer and, and the
\nnext Parable benefit has <\/p>\n

350
\n00:24:04,100 –> 00:24:06,000
\naddressed the fundamental
\nquestion. <\/p>\n

351
\n00:24:06,100 –> 00:24:12,500
\nHow is one made right with God?
\nHow is one reconciled to God? <\/p>\n

352
\n00:24:12,500 –> 00:24:14,600
\nHow does one become at one with
\nGod? <\/p>\n

353
\n00:24:14,600 –> 00:24:18,200
\nIt’s not a new question job.
\nAsk that question. <\/p>\n

354
\n00:24:18,600 –> 00:24:23,900
\nHow can man be right with God?
\nNow this Parable supplies that <\/p>\n

355
\n00:24:23,900 –> 00:24:27,300
\nanswer and does again in such a,
\nsuch a graphic way. <\/p>\n

356
\n00:24:27,900 –> 00:24:31,400
\nAnd it was targeted, says verse
\n9. <\/p>\n

357
\n00:24:32,900 –> 00:24:35,800
\nTo those who trusted in
\nthemselves that they were <\/p>\n

358
\n00:24:35,800 –> 00:24:41,700
\nrighteous and despised others.
\nThis was not so much for the <\/p>\n

359
\n00:24:41,700 –> 00:24:46,500
\ndisciples but for the Pharisees,
\nbut nevertheless, the lesson was<\/p>\n

360
\n00:24:46,500 –> 00:24:50,700
\nvery, very clear.
\nIt was a parable to educate and <\/p>\n

361
\n00:24:50,700 –> 00:24:59,800
\nto warn Trusting in one’s self.
\nPutting confidence in the flesh,<\/p>\n

362
\n00:24:59,800 –> 00:25:04,700
\nputting confidence that our own
\nskill ability and intelligence. <\/p>\n

363
\n00:25:08,400 –> 00:25:10,400
\nPaul had to come to the
\nrealization that he could put no<\/p>\n

364
\n00:25:10,400 –> 00:25:12,900
\nconfidence in the flesh.
\nBut there was some of the felt <\/p>\n

365
\n00:25:12,900 –> 00:25:14,500
\nthat they were doing pretty good
\nin the truth. <\/p>\n

366
\n00:25:14,500 –> 00:25:20,900
\nThey were pretty good.
\nThey were, in fact, doing so <\/p>\n

367
\n00:25:20,900 –> 00:25:25,200
\nwell that they had something to
\ncommend themselves to God. <\/p>\n

368
\n00:25:27,100 –> 00:25:29,300
\nAnd this is one of the stumbling
\nblocks that Jewish people in <\/p>\n

369
\n00:25:29,300 –> 00:25:31,700
\nseeking their own righteousness
\nand seeking to vindicate <\/p>\n

370
\n00:25:31,700 –> 00:25:35,600
\nthemselves.
\nBecause what that does is it is <\/p>\n

371
\n00:25:35,600 –> 00:25:37,600
\nthat is that when you when you
\nhave the holier-than-thou <\/p>\n

372
\n00:25:37,600 –> 00:25:41,600
\nattitude then immediately you
\nbegin to look at other people <\/p>\n

373
\n00:25:41,600 –> 00:25:43,700
\ndifferently and you begin to
\ndespise them. <\/p>\n

374
\n00:25:45,600 –> 00:25:47,600
\nAnd the Greek word means to set
\nup north. <\/p>\n

375
\n00:25:50,200 –> 00:25:57,700
\nThere’s the problem. when you
\nelevate yourself, you do so at <\/p>\n

376
\n00:25:57,700 –> 00:26:02,300
\nthe expense of others, Now the
\nparable is graphic, isn’t it? <\/p>\n

377
\n00:26:02,300 –> 00:26:05,800
\nWe have in verse 10, two men
\ngoing up into the temple, to <\/p>\n

378
\n00:26:05,800 –> 00:26:10,400
\npray the one, a Pharisee and the
\nother Republican where this <\/p>\n

379
\n00:26:10,400 –> 00:26:12,600
\nParable comes from.
\nIt comes from Zechariah Chapter <\/p>\n

380
\n00:26:12,600 –> 00:26:15,400
\n7 and like it a comeback to
\nZachariah chapter 7. <\/p>\n

381
\n00:26:16,500 –> 00:26:22,400
\nThere are two identities here,
\nthe the Pharisee and the tax <\/p>\n

382
\n00:26:22,400 –> 00:26:27,900
\ncollector, In the days of
\nZechariah, there were people <\/p>\n

383
\n00:26:27,900 –> 00:26:34,700
\ngoing up to the temple to
\nworship chapter 7 of Zechariah <\/p>\n

384
\n00:26:34,700 –> 00:26:36,300
\nverse 1.
\nIt came to pass in the fourth <\/p>\n

385
\n00:26:36,300 –> 00:26:38,000
\nyear of King.
\nDarius at the word of Yahweh, <\/p>\n

386
\n00:26:38,000 –> 00:26:40,400
\ncame to Zechariah the fourth day
\nof the ninth month. <\/p>\n

387
\n00:26:40,400 –> 00:26:45,000
\nEven just flew when they had
\nsent unto the house of God, <\/p>\n

388
\n00:26:45,000 –> 00:26:48,500
\ncherisa and Reagan Milich and
\ntheir men to pray before Yahweh.<\/p>\n

389
\n00:26:49,000 –> 00:26:52,000
\nNow in actual fact, that
\nexpression of the house of God <\/p>\n

390
\n00:26:52,000 –> 00:26:56,000
\nis is more correctly.
\nTranslated Bethel when For had <\/p>\n

391
\n00:26:56,000 –> 00:26:59,400
\nsent these two to pray before,
\nYahweh. <\/p>\n

392
\n00:26:59,400 –> 00:27:02,500
\nSo, so we have a situation where
\nmen are going up to the temple <\/p>\n

393
\n00:27:02,500 –> 00:27:07,000
\nto pray.
\nAnd what were they praying <\/p>\n

394
\n00:27:07,000 –> 00:27:09,900
\nabout?
\nWhat the question came on <\/p>\n

395
\n00:27:09,900 –> 00:27:12,100
\nfasting.
\nThere’s that interesting fasting<\/p>\n

396
\n00:27:12,100 –> 00:27:16,500
\nwas the subject of this prayer.
\nYou see what had happened was, <\/p>\n

397
\n00:27:16,500 –> 00:27:18,700
\nwas that the Jews had impose
\nupon themselves? <\/p>\n

398
\n00:27:18,700 –> 00:27:23,700
\nA fasting regime, to remember
\nthe fall of Jerusalem by the <\/p>\n

399
\n00:27:23,700 –> 00:27:26,000
\nBabylonians, and of course,
\nthey’re now in a dilemma because<\/p>\n

400
\n00:27:26,000 –> 00:27:28,100
\nyou see, the house of God is
\nbeing rebuilt. <\/p>\n

401
\n00:27:28,900 –> 00:27:32,000
\nSo if the temples being rebuilt,
\nthe question comes, what should <\/p>\n

402
\n00:27:32,000 –> 00:27:34,600
\nwe be actually fasting for the
\ndestruction of the temple? <\/p>\n

403
\n00:27:34,700 –> 00:27:36,900
\nThat, that was the question.
\nThe question about fasting. <\/p>\n

404
\n00:27:38,800 –> 00:27:42,100
\nAnd what was called times.
\nVerse 4 then. <\/p>\n

405
\n00:27:42,100 –> 00:27:44,500
\nCame the word of Yahweh of
\nhosts, to be saying, Speak unto <\/p>\n

406
\n00:27:44,500 –> 00:27:47,700
\nall the people and to the priest
\nsaying when you faster them or <\/p>\n

407
\n00:27:47,700 –> 00:27:51,500
\nto the fifth and seventh month,
\neven though 70 years, did she at<\/p>\n

408
\n00:27:51,500 –> 00:27:55,900
\nall fast unto me?
\nEven to me and when you did eat,<\/p>\n

409
\n00:27:55,900 –> 00:27:59,100
\nand when you did drink, did you
\nnot eat for yourselves and drink<\/p>\n

410
\n00:27:59,100 –> 00:28:05,400
\nfor yourselves?
\nSee, they were praying for their<\/p>\n

411
\n00:28:05,400 –> 00:28:09,700
\npraying for themselves and
\npraying themselves. <\/p>\n

412
\n00:28:11,500 –> 00:28:16,300
\nOn the question of fasting.
\nAnd go to finally set in verse <\/p>\n

413
\n00:28:16,300 –> 00:28:18,100
\n8, this is what I want to
\nexecute. <\/p>\n

414
\n00:28:18,100 –> 00:28:21,200
\nTrue, judgment and show mercy.
\nAnd compassion every man to his <\/p>\n

415
\n00:28:21,200 –> 00:28:24,300
\nbrother oppress, not the window
\nnor the father lost stranger to <\/p>\n

416
\n00:28:24,300 –> 00:28:27,100
\nthe poor and let none of you
\nimagine evil against your <\/p>\n

417
\n00:28:27,100 –> 00:28:34,200
\nbrother in your heart.
\nYou see, they were separating <\/p>\n

418
\n00:28:34,200 –> 00:28:41,800
\nthemselves. praying to
\nthemselves on the question of <\/p>\n

419
\n00:28:41,800 –> 00:28:46,100
\nfasting and that becomes the
\nbasis of the Publican, in the <\/p>\n

420
\n00:28:46,100 –> 00:28:55,900
\nparable of Luke 18, Sorry, the
\nthe Pharisee in Luke 18, the <\/p>\n

421
\n00:28:55,900 –> 00:29:00,500
\ncapture of the publican.
\nIs actually based on the life of<\/p>\n

422
\n00:29:00,500 –> 00:29:03,200
\nHezekiah we’re not going to deal
\nwith that particular this <\/p>\n

423
\n00:29:03,200 –> 00:29:06,000
\nmorning.
\nAlthough he was a king, he was <\/p>\n

424
\n00:29:06,000 –> 00:29:09,400
\ndespised and rejected of men.
\nAnd the record says on a number <\/p>\n

425
\n00:29:09,400 –> 00:29:11,800
\nof occasions that he went up to
\nthe house of God to pray. <\/p>\n

426
\n00:29:11,900 –> 00:29:14,100
\nAnd he prayed for God’s
\nsalvation because he couldn’t <\/p>\n

427
\n00:29:14,100 –> 00:29:18,200
\nhelp himself in the matter of
\nthe Assyrian invasion. <\/p>\n

428
\n00:29:21,700 –> 00:29:26,400
\nThe basis of the parable is in
\nthe reality of Jewish worship. <\/p>\n

429
\n00:29:28,100 –> 00:29:33,500
\nSee each morning and evening.
\nThere was a special ritual in <\/p>\n

430
\n00:29:33,500 –> 00:29:41,100
\nwhich the burnt offering for the
\nday and the incense was lit and <\/p>\n

431
\n00:29:41,600 –> 00:29:43,700
\nearly in the morning and 3:00
\np.m. the afternoon. <\/p>\n

432
\n00:29:43,700 –> 00:29:46,000
\nPeople streamed into the temple
\nto pray. <\/p>\n

433
\n00:29:46,000 –> 00:29:52,300
\nAll sorts of people that
\noccasion the sacrifice of the <\/p>\n

434
\n00:29:52,400 –> 00:29:56,600
\nLambs was made the continual
\nburnt offering Time of prayer, <\/p>\n

435
\n00:29:56,600 –> 00:29:58,800
\nthat’s when rivers acaryas went
\ninto Temple. <\/p>\n

436
\n00:30:00,200 –> 00:30:04,200
\nLight, the candles light, the
\nlamp stands and sometime when <\/p>\n

437
\n00:30:04,200 –> 00:30:07,900
\nthey, the congregation itself,
\nobserving the sacrifice being <\/p>\n

438
\n00:30:08,300 –> 00:30:11,900
\nburnt and the and the type of
\nincense Drew close to personal <\/p>\n

439
\n00:30:11,900 –> 00:30:17,700
\nprayer.
\nAnd verse 11, Luke 18, the <\/p>\n

440
\n00:30:17,700 –> 00:30:22,400
\nPharisee, stood and prayed.
\nThus with himself. <\/p>\n

441
\n00:30:23,900 –> 00:30:30,100
\nThat word stood has an Old
\nTestament connection, its use of<\/p>\n

442
\n00:30:30,100 –> 00:30:34,100
\nthe priests standing before God
\nin official capacity. <\/p>\n

443
\n00:30:35,100 –> 00:30:38,100
\nBut you see the problem of this
\nman is is the very standing was <\/p>\n

444
\n00:30:38,100 –> 00:30:42,300
\nostentatious and very likely he
\nchose a very visible spot. <\/p>\n

445
\n00:30:43,200 –> 00:30:46,500
\nAs close as you can possibly,
\nget to the Holiness of the of <\/p>\n

446
\n00:30:46,500 –> 00:30:49,500
\nthe temple itself.
\nAnd he was there standing for <\/p>\n

447
\n00:30:49,500 –> 00:30:55,800
\nall to see public display.
\nHis body language, demonstrated <\/p>\n

448
\n00:30:55,800 –> 00:31:00,900
\nhis attitude.
\nAnd his prayer was not directed <\/p>\n

449
\n00:31:00,900 –> 00:31:04,100
\nto God, it was directed inwards
\nto himself. <\/p>\n

450
\n00:31:04,400 –> 00:31:09,100
\nThe person, he’s addressing is
\nnot God, he become his own God. <\/p>\n

451
\n00:31:09,600 –> 00:31:12,000
\nHe was actually directing his
\nprayer in a very <\/p>\n

452
\n00:31:12,000 –> 00:31:17,400
\nself-congratulatory fashion.
\nThat’s pretty well indicated by <\/p>\n

453
\n00:31:17,400 –> 00:31:22,200
\nhis words five times.
\nHe refers to himself in that <\/p>\n

454
\n00:31:22,200 –> 00:31:25,400
\nprayer.
\nLittle pray to God. <\/p>\n

455
\n00:31:25,800 –> 00:31:28,700
\nHe gave Scott, no, praise.
\nHe asked nothing from God. <\/p>\n

456
\n00:31:28,700 –> 00:31:32,000
\nHe asked them Mercy from God, he
\nask their forgiveness from God. <\/p>\n

457
\n00:31:32,000 –> 00:31:35,400
\nHe asked no help from God.
\nInstead, he commends himself to <\/p>\n

458
\n00:31:35,400 –> 00:31:41,100
\nGod.
\nGod, he says it doesn’t. <\/p>\n

459
\n00:31:41,100 –> 00:31:42,800
\nThere’s an appearance of
\ngodliness here. <\/p>\n

460
\n00:31:44,100 –> 00:31:47,600
\nI thank thee and we may pause
\nthere and think. <\/p>\n

461
\n00:31:47,600 –> 00:31:52,900
\nWell, here’s a prayer of thanks.
\nBut as one commentator, <\/p>\n

462
\n00:31:54,300 –> 00:31:58,000
\nReflected never were words of
\nThanksgiving spoken with less <\/p>\n

463
\n00:31:58,000 –> 00:32:02,400
\nthankfulness than these.
\nSee, there are boastful words <\/p>\n

464
\n00:32:03,400 –> 00:32:06,700
\nand I think what it demonstrates
\nis, the deceitfulness of the <\/p>\n

465
\n00:32:06,700 –> 00:32:11,100
\nhuman heart that we can have a
\nform of godliness. <\/p>\n

466
\n00:32:12,700 –> 00:32:20,000
\nWe can seek God In Prayer. but
\nwe do, so Out of the most awful <\/p>\n

467
\n00:32:20,000 –> 00:32:28,900
\nmotives at times his prayer.
\nIs one of comparison I thank <\/p>\n

468
\n00:32:28,900 –> 00:32:32,600
\nthee that I am not as other men
\nare now. <\/p>\n

469
\n00:32:33,500 –> 00:32:36,300
\nI’m thankful that I’m not like
\nthe rest of men. <\/p>\n

470
\n00:32:37,200 –> 00:32:41,500
\nHis prayer was not about what
\nGod had done for him, but what <\/p>\n

471
\n00:32:41,500 –> 00:32:45,300
\nGod hadn’t made him.
\nThink about that. <\/p>\n

472
\n00:32:46,900 –> 00:32:49,900
\nHe was thankful that he was good
\nenough to stand before. <\/p>\n

473
\n00:32:49,900 –> 00:32:57,200
\nGod, I deserve to be him said,
\nI’ve been called. <\/p>\n

474
\n00:32:57,800 –> 00:33:01,600
\nI’m part of the chosen people.
\nOn the christadelphians we could<\/p>\n

475
\n00:33:01,600 –> 00:33:04,600
\nsay.
\nI deserve to stand here. <\/p>\n

476
\n00:33:06,800 –> 00:33:10,500
\nYou know, sometimes we flatter
\nourselves that we’re not quite <\/p>\n

477
\n00:33:10,500 –> 00:33:17,200
\nas bad as some brethren sisters.
\nAnd sometimes we make that <\/p>\n

478
\n00:33:17,500 –> 00:33:19,400
\ncomparison.
\nWell, I’m not doing too bad <\/p>\n

479
\n00:33:19,400 –> 00:33:21,300
\ncompared to Burleson cells.
\nIt’s a sun sign. <\/p>\n

480
\n00:33:24,100 –> 00:33:26,700
\nBut, you know, benefits of other
\npeople’s feelings. <\/p>\n

481
\n00:33:28,100 –> 00:33:30,800
\nDo not impart any righteousness
\nto us. <\/p>\n

482
\n00:33:33,900 –> 00:33:36,900
\nAs he looked around, even though
\nhe was praying, he was looking <\/p>\n

483
\n00:33:36,900 –> 00:33:40,200
\nat all the crowd across the
\ncourtyard there in the temple. <\/p>\n

484
\n00:33:40,600 –> 00:33:43,400
\nAnd he was thankful that he was
\nnot like the extortionist, the <\/p>\n

485
\n00:33:43,400 –> 00:33:46,700
\nunjust adulterers and you can
\nimagine him looking across and <\/p>\n

486
\n00:33:46,700 –> 00:33:48,400
\nthinking, even like that
\npublican. <\/p>\n

487
\n00:33:50,000 –> 00:33:52,100
\nCasting is I around him and see
\nthat man. <\/p>\n

488
\n00:33:52,200 –> 00:33:55,500
\nAnd, you know, all of those were
\nwhere a swipe weren’t they at <\/p>\n

489
\n00:33:55,900 –> 00:34:00,100
\nthe publicans, and the harlots
\nand the Sinners and laughter, <\/p>\n

490
\n00:34:00,100 –> 00:34:02,100
\nthe lift.
\nThis was that tax collector, <\/p>\n

491
\n00:34:02,100 –> 00:34:05,600
\nthey were the lowest of the low.
\nAnd this was the distain, the <\/p>\n

492
\n00:34:05,600 –> 00:34:08,800
\nsitting at North and when we
\nstart to compare ourselves to <\/p>\n

493
\n00:34:08,800 –> 00:34:11,199
\nother people and see ourselves
\nas better than other people. <\/p>\n

494
\n00:34:11,199 –> 00:34:13,500
\nThen that distained comes into
\neffect, doesn’t it? <\/p>\n

495
\n00:34:14,199 –> 00:34:19,900
\nJesus condemned that He was
\nclean and pure in his own eyes. <\/p>\n

496
\n00:34:21,900 –> 00:34:25,900
\nHolly religious.
\nBut look at this, religion verse<\/p>\n

497
\n00:34:25,900 –> 00:34:29,300
\n12, I fast twice in the week and
\nI give tithes of all that I <\/p>\n

498
\n00:34:29,300 –> 00:34:33,400
\npossess.
\nAnd that’s it, that that’s, <\/p>\n

499
\n00:34:33,400 –> 00:34:36,400
\nthat’s the sum of his
\nrighteousness. <\/p>\n

500
\n00:34:37,800 –> 00:34:41,300
\nThis is what made up the man.
\nHe had a number of manmade rules<\/p>\n

501
\n00:34:41,300 –> 00:34:43,800
\nand regulations that he was a
\ngood of here to and because he <\/p>\n

502
\n00:34:43,800 –> 00:34:45,900
\nkept those, he thought his doing
\npretty good in the truth. <\/p>\n

503
\n00:34:45,900 –> 00:34:52,600
\nPretty good before.
\nGod That’s the sum total of his <\/p>\n

504
\n00:34:52,600 –> 00:34:56,000
\nreligion.
\nNo other Commandments came to <\/p>\n

505
\n00:34:56,000 –> 00:35:00,800
\nmind.
\nHe doesn’t ask God for anything <\/p>\n

506
\n00:35:00,800 –> 00:35:04,400
\nbecause in his eyes there’s
\nnothing he thinks he needs from <\/p>\n

507
\n00:35:04,400 –> 00:35:07,000
\nGod.
\nWhat a tragic picture that is <\/p>\n

508
\n00:35:08,400 –> 00:35:14,300
\nSo, satisfying christadelphians.
\nIn verse 13 are more turns to <\/p>\n

509
\n00:35:14,300 –> 00:35:18,600
\nthe other individual.
\nThe tax collector. <\/p>\n

510
\n00:35:19,700 –> 00:35:23,100
\nAnd his body language.
\nAlso tells us an enormous amount<\/p>\n

511
\n00:35:23,100 –> 00:35:27,600
\nabout his disposition, he was
\nstanding afar off. <\/p>\n

512
\n00:35:29,600 –> 00:35:33,400
\nThat’s where the Gentiles are.
\nThat’s where the lepers are far <\/p>\n

513
\n00:35:33,400 –> 00:35:37,700
\noff.
\nHe was shunned by society around<\/p>\n

514
\n00:35:37,700 –> 00:35:42,600
\nhim, he was pushed to the edges
\nof the temple, but he was a <\/p>\n

515
\n00:35:42,600 –> 00:35:45,400
\nworshiper of God.
\nLook, we’re not talking about <\/p>\n

516
\n00:35:45,400 –> 00:35:48,800
\nany religious man, but I’m
\ntalking about a man who has no <\/p>\n

517
\n00:35:48,800 –> 00:35:51,700
\ntime for God.
\nHe wants to worship God and he <\/p>\n

518
\n00:35:51,700 –> 00:35:54,400
\nis braving the scorn of others
\nto do. <\/p>\n

519
\n00:35:54,400 –> 00:36:01,300
\nSo he is a courageous man.
\nBut he’s a far-off and the irony<\/p>\n

520
\n00:36:01,300 –> 00:36:04,500
\nis it is closer to God than the,
\nthan the actual Pharisee was <\/p>\n

521
\n00:36:05,100 –> 00:36:08,100
\nhe’s accepted this position at
\nsociety and forced upon him. <\/p>\n

522
\n00:36:09,700 –> 00:36:12,900
\nHe knows, he doesn’t deserve to
\nbe in the presence of God or the<\/p>\n

523
\n00:36:12,900 –> 00:36:14,300
\npremise of his fellow
\nIsraelites. <\/p>\n

524
\n00:36:14,500 –> 00:36:17,300
\nYet, he still wants to pray to
\nGod, he’s a religious man. <\/p>\n

525
\n00:36:19,600 –> 00:36:22,700
\nAnd the body language is very
\ngraphic is that he stands down <\/p>\n

526
\n00:36:22,700 –> 00:36:25,000
\nand he would not lift up his
\neyes to Heaven. <\/p>\n

527
\n00:36:27,700 –> 00:36:29,700
\nHe’s ashamed to come in the
\npresence of God. <\/p>\n

528
\n00:36:29,700 –> 00:36:31,500
\nHe’s overwhelmed by his
\nfailures. <\/p>\n

529
\n00:36:31,600 –> 00:36:34,900
\nHe knows his unworthy.
\nHe feels the weight of his <\/p>\n

530
\n00:36:34,900 –> 00:36:37,500
\ntransgression, he wants to be
\nright with God. <\/p>\n

531
\n00:36:38,300 –> 00:36:41,200
\nHe wants to worship God in
\nspirit and truth, but he feels <\/p>\n

532
\n00:36:41,200 –> 00:36:44,500
\nthe weight of his transgressions
\nand left that unworthiness to <\/p>\n

533
\n00:36:44,500 –> 00:36:48,100
\nstand before almighty God.
\nIn fact, he despises himself <\/p>\n

534
\n00:36:48,400 –> 00:36:50,600
\ndifferent to the Despised
\nothers. <\/p>\n

535
\n00:36:53,100 –> 00:36:56,600
\nThe eyes of the Pharisee were
\ncasting dispersion across the <\/p>\n

536
\n00:36:56,600 –> 00:36:59,500
\neven like this Publican, but
\nthis man’s eyes wouldn’t even <\/p>\n

537
\n00:36:59,500 –> 00:37:03,800
\neven leave the ground.
\nAnd more than that, Ben, the <\/p>\n

538
\n00:37:03,800 –> 00:37:07,200
\nsisters.
\nHe was beating his chest. <\/p>\n

539
\n00:37:07,300 –> 00:37:09,200
\nNow that that is a remarkable
\nthing. <\/p>\n

540
\n00:37:09,200 –> 00:37:11,400
\nWhen you think about it,
\naccording to Ed Hirsch, I’m <\/p>\n

541
\n00:37:11,900 –> 00:37:14,500
\nputting your hands over your
\nchest and bowing. <\/p>\n

542
\n00:37:14,500 –> 00:37:17,800
\nYour eyes was a posture of
\nhumility, but this man goes <\/p>\n

543
\n00:37:17,800 –> 00:37:20,600
\nbeyond that and there is no
\nrecord in any of the Old <\/p>\n

544
\n00:37:20,600 –> 00:37:24,100
\nTestament passages of a man
\nbeating their breasts. <\/p>\n

545
\n00:37:25,900 –> 00:37:29,800
\nThe only occasion of that.
\nIs in the New Testament. <\/p>\n

546
\n00:37:30,200 –> 00:37:33,700
\nWhen after the Jewish people had
\ncrucified their lord, they smote<\/p>\n

547
\n00:37:33,700 –> 00:37:39,700
\ntheir breasts.
\nYou think about that the body <\/p>\n

548
\n00:37:39,700 –> 00:37:43,600
\nlanguage of that?
\nPummeling himself almost beating<\/p>\n

549
\n00:37:43,600 –> 00:37:48,600
\nhimself.
\nBruising himself. there’s <\/p>\n

550
\n00:37:49,200 –> 00:37:53,300
\nfrustration with himself
\nacknowledging, his weakness <\/p>\n

551
\n00:37:53,700 –> 00:38:00,600
\nbroken with shame crushed and
\nhumbled, And he’s going to speak<\/p>\n

552
\n00:38:00,600 –> 00:38:05,200
\nto God.
\nGod exactly the same beginning <\/p>\n

553
\n00:38:05,200 –> 00:38:13,500
\nas the Pharisees prayer God.
\nThe merciful to me, you know, <\/p>\n

554
\n00:38:14,100 –> 00:38:17,800
\nthe Pharisee spoke in the Greek
\n29, Greek words. <\/p>\n

555
\n00:38:18,900 –> 00:38:23,000
\nMostly about himself this man
\nspeaks 6, Greek words. <\/p>\n

556
\n00:38:25,300 –> 00:38:28,700
\nAnd the power of that expression
\nis is that that word merciful is<\/p>\n

557
\n00:38:28,700 –> 00:38:33,500
\nnot the normal use of the word
\nmercy, in verse 38, in our <\/p>\n

558
\n00:38:33,500 –> 00:38:37,700
\nreading this morning, when the
\nman said have mercy on me, that,<\/p>\n

559
\n00:38:37,700 –> 00:38:41,000
\nthat’s the normal would have
\nmercy but but the Lord throws in<\/p>\n

560
\n00:38:41,000 –> 00:38:44,500
\nthis special Greek word that
\ncomes out of the lips of this <\/p>\n

561
\n00:38:44,700 –> 00:38:47,800
\nparticular tax collector and the
\nGreek word. <\/p>\n

562
\n00:38:48,800 –> 00:38:55,600
\nIs to make reconciliation.
\nIt’s the word that is connected <\/p>\n

563
\n00:38:55,600 –> 00:38:57,900
\nwith The Mercy Seat Celeste
\nAriane. <\/p>\n

564
\n00:39:00,200 –> 00:39:03,600
\nIt’s not the normal word, for
\nMercy, it is been a sisters. <\/p>\n

565
\n00:39:05,200 –> 00:39:10,400
\nReconcile be to thee.
\nHe has in mind, the attorney <\/p>\n

566
\n00:39:10,400 –> 00:39:16,600
\nwork of God, he’s seeing behind
\nthe ritual of the daily burnt <\/p>\n

567
\n00:39:16,600 –> 00:39:19,300
\noffering and the offering of
\nincense, he sing beyond the <\/p>\n

568
\n00:39:19,300 –> 00:39:22,700
\nritual to the real issue of
\natoning. <\/p>\n

569
\n00:39:26,100 –> 00:39:28,700
\nHe understood that.
\nGod need to provide a sacrifice.<\/p>\n

570
\n00:39:29,600 –> 00:39:31,500
\nHe understood at that.
\nPerfect. <\/p>\n

571
\n00:39:31,700 –> 00:39:36,000
\nPerfect animal was a
\nrepresentation of the Perfection<\/p>\n

572
\n00:39:36,000 –> 00:39:39,500
\nof the Son of God morally.
\nAnd he knew he could never <\/p>\n

573
\n00:39:39,500 –> 00:39:42,200
\nattain to that.
\nHe understood that God was <\/p>\n

574
\n00:39:42,200 –> 00:39:44,400
\nrighteous in demanding the death
\nof Flesh. <\/p>\n

575
\n00:39:45,900 –> 00:39:48,300
\nThe girl was righteous in all
\nhis ways and getting all those <\/p>\n

576
\n00:39:48,300 –> 00:39:50,700
\nprinciples together.
\nHe stood before God and said <\/p>\n

577
\n00:39:50,900 –> 00:39:54,900
\nreconcile, they make a tone for
\nme, unite me. <\/p>\n

578
\n00:39:57,700 –> 00:40:00,000
\nThis man, you the any
\nrighteousness. <\/p>\n

579
\n00:40:01,100 –> 00:40:03,700
\nWould could only come from God,
\nnot himself. <\/p>\n

580
\n00:40:06,800 –> 00:40:11,100
\nGod.
\nBe merciful to me a sinner. <\/p>\n

581
\n00:40:11,100 –> 00:40:14,500
\nNow, in the Greek, it has the
\ndefinite article The Sinner. <\/p>\n

582
\n00:40:16,600 –> 00:40:18,300
\nThe Pharisee thought others were
\nSinners. <\/p>\n

583
\n00:40:19,200 –> 00:40:21,800
\nThe Publican thinks of himself
\nas The Sinner. <\/p>\n

584
\n00:40:23,100 –> 00:40:28,200
\nIt’s like Paul who said?
\nI am the chief of sinners It’s <\/p>\n

585
\n00:40:28,200 –> 00:40:29,700
\nnot comparing yourself to other
\npeople. <\/p>\n

586
\n00:40:29,700 –> 00:40:33,400
\nHe’s looking at himself and
\nthat’s the issue of this man’s <\/p>\n

587
\n00:40:33,400 –> 00:40:37,300
\ngreatness to examine ourselves.
\nDon’t worry about the person <\/p>\n

588
\n00:40:37,300 –> 00:40:40,900
\nnext to you, don’t compare.
\nDon’t set yourself above the <\/p>\n

589
\n00:40:40,900 –> 00:40:46,200
\npeople.
\nHe looked at himself, he was <\/p>\n

590
\n00:40:46,200 –> 00:40:49,400
\nhonest in what?
\nExamination of self The Sinner <\/p>\n

591
\n00:40:49,700 –> 00:40:52,300
\nand I think it’s we stand before
\nalmighty God seeking to be made <\/p>\n

592
\n00:40:52,300 –> 00:40:55,300
\nright with God we understand
\nbarristers our real position <\/p>\n

593
\n00:40:55,300 –> 00:41:00,700
\nbefore God we are unworthy.
\nThe least of his mercies and the<\/p>\n

594
\n00:41:00,700 –> 00:41:03,400
\nimportance of that confession is
\nso significant. <\/p>\n

595
\n00:41:04,800 –> 00:41:09,100
\nHe seeks to forsake, he seeks to
\nreconcile himself to God. <\/p>\n

596
\n00:41:09,100 –> 00:41:12,400
\nHe seeks better and sisters to
\nundo all of those things that <\/p>\n

597
\n00:41:12,400 –> 00:41:19,100
\nhe’s been doing to change.
\nAnd the Lord said, in verse 14, <\/p>\n

598
\n00:41:19,100 –> 00:41:23,100
\nI tell you.
\nThat this man went down to his <\/p>\n

599
\n00:41:23,100 –> 00:41:28,300
\nhouse Justified rather than the
\nother for everyone that exalteth<\/p>\n

600
\n00:41:28,300 –> 00:41:31,000
\nhimself shall be abased and he
\nthat humbleth himself shall be <\/p>\n

601
\n00:41:31,000 –> 00:41:36,100
\nexalted.
\nI tell you, you know, here’s the<\/p>\n

602
\n00:41:36,100 –> 00:41:38,900
\nauthority of the Lord he said
\nbecause this, this Doctrine, <\/p>\n

603
\n00:41:38,900 –> 00:41:43,300
\nthis teaching cut across all of
\nthe religious Theology of the <\/p>\n

604
\n00:41:43,300 –> 00:41:48,900
\nday that God would impute
\nrighteousness by faith without <\/p>\n

605
\n00:41:48,900 –> 00:41:54,600
\nworks of law. and that Doctrine
\nlaid the foundation for Paul’s <\/p>\n

606
\n00:41:54,600 –> 00:41:58,700
\nExposition in Romans This is how
\nman is made right? <\/p>\n

607
\n00:41:58,700 –> 00:42:02,200
\nWith God, not by commending
\noneself to God. <\/p>\n

608
\n00:42:02,200 –> 00:42:06,200
\nBut in humbly seeking mercy and
\nforgiveness, understanding the <\/p>\n

609
\n00:42:06,200 –> 00:42:09,600
\nrighteousness of God and the
\nunrighteousness of man. <\/p>\n

610
\n00:42:10,600 –> 00:42:13,100
\nNow it’s interesting, the Lord
\nadded this phrase, in verse 14. <\/p>\n

611
\n00:42:13,100 –> 00:42:17,200
\nHe said this man went down to
\nhis house, Justified, talking <\/p>\n

612
\n00:42:17,200 –> 00:42:21,800
\nabout justification being made
\nrighteous down to his house. <\/p>\n

613
\n00:42:23,500 –> 00:42:26,400
\nWhen you put that across the Old
\nTestament, you find that. <\/p>\n

614
\n00:42:26,400 –> 00:42:29,200
\nWhen you go to the temple, you
\ngo up to worship. <\/p>\n

615
\n00:42:31,600 –> 00:42:34,400
\nAnd when you go down to your
\nhouse, it’s an expression used <\/p>\n

616
\n00:42:34,400 –> 00:42:39,100
\nin the Old Testament of of the
\nexpression of concluding the <\/p>\n

617
\n00:42:39,100 –> 00:42:43,100
\nmatter.
\nOf returning to domestic <\/p>\n

618
\n00:42:43,100 –> 00:42:45,600
\nresponsibilities.
\nAnd that was it said that the <\/p>\n

619
\n00:42:45,600 –> 00:42:50,900
\nPharisee It’s like the Lord
\nleaves the Pharisee there up on <\/p>\n

620
\n00:42:50,908 –> 00:42:55,400
\nthe Temple, Mount unsatisfied
\nunanswered. <\/p>\n

621
\n00:42:55,700 –> 00:42:58,000
\nThere’s no closure in that kind
\nof disposition. <\/p>\n

622
\n00:42:58,200 –> 00:43:00,200
\nBut this man, this man feels
\nclosure. <\/p>\n

623
\n00:43:00,200 –> 00:43:03,000
\nThis man feels the capacity that
\nhe has been heard. <\/p>\n

624
\n00:43:03,000 –> 00:43:06,700
\nHe has been Justified and God
\nhas been merciful and forgiving <\/p>\n

625
\n00:43:06,700 –> 00:43:09,600
\nhim and therefore that concludes
\nthe mountain is able to go down <\/p>\n

626
\n00:43:09,600 –> 00:43:12,000
\nto his house that never happened
\nto the Pharisee. <\/p>\n

627
\n00:43:12,700 –> 00:43:15,200
\nCan’t ever have closure with
\nthat disposition. <\/p>\n

628
\n00:43:18,900 –> 00:43:22,000
\nI tell you, there’s the
\nauthority of the Lord. <\/p>\n

629
\n00:43:22,000 –> 00:43:26,200
\nThis man is now forgiven, and
\nhe’s righteous, and that would <\/p>\n

630
\n00:43:26,200 –> 00:43:30,000
\nhave seen absolutely outrageous
\nto the religious leaders of the <\/p>\n

631
\n00:43:30,000 –> 00:43:34,500
\nday, the unrighteous man who
\ndeclared his unrighteousness. <\/p>\n

632
\n00:43:34,500 –> 00:43:37,700
\nWho sought forgiveness is the
\none whom God justifies. <\/p>\n

633
\n00:43:37,800 –> 00:43:39,500
\nNot the man who keeps the
\nfaster. <\/p>\n

634
\n00:43:39,500 –> 00:43:47,300
\nThe tithing You see in the
\nambulance sisters but we look at<\/p>\n

635
\n00:43:47,300 –> 00:43:53,700
\nourselves is our religion.
\nA religion of self of human, <\/p>\n

636
\n00:43:53,700 –> 00:43:58,000
\nworth of human, Merit of self,
\nachievement of being better than<\/p>\n

637
\n00:43:58,000 –> 00:44:02,000
\nothers.
\nOr is it a religion of humble <\/p>\n

638
\n00:44:02,000 –> 00:44:03,800
\nfaith in what God has
\naccomplished? <\/p>\n

639
\n00:44:04,900 –> 00:44:08,100
\nAn awareness of our unworthiness
\nis so many ways. <\/p>\n

640
\n00:44:09,900 –> 00:44:12,400
\nThe Pharisee was self-righteous.
\nHe was aloof, he was <\/p>\n

641
\n00:44:12,400 –> 00:44:17,000
\ncontemptuous.
\nHe seeks, no mercy, he seeks no <\/p>\n

642
\n00:44:17,000 –> 00:44:18,600
\nGrace.
\nHe seeks their forgiveness. <\/p>\n

643
\n00:44:18,600 –> 00:44:19,800
\nHe once.
\nNo sympathy. <\/p>\n

644
\n00:44:20,100 –> 00:44:22,100
\nHe is thankful that he’s not
\nunrighteous. <\/p>\n

645
\n00:44:22,300 –> 00:44:24,500
\nWe can’t afford to have that
\nkind of disposition. <\/p>\n

646
\n00:44:25,200 –> 00:44:28,100
\nHe exalted himself in the Lord
\nsaid he would be a waste. <\/p>\n

647
\n00:44:30,400 –> 00:44:33,000
\nWe need the disposition of
\nunderstanding, our true position<\/p>\n

648
\n00:44:33,000 –> 00:44:35,700
\nand that humility to approach
\nalmighty. <\/p>\n

649
\n00:44:35,700 –> 00:44:40,000
\nGod, seeking his goodness.
\nWe desperately need that <\/p>\n

650
\n00:44:40,000 –> 00:44:44,600
\nforgiveness that Grace, we are
\ndistraught at our inability to <\/p>\n

651
\n00:44:44,600 –> 00:44:47,000
\nbe righteous.
\nWe are distraught at our <\/p>\n

652
\n00:44:47,000 –> 00:44:49,600
\nfailings day after day.
\nAppearances. <\/p>\n

653
\n00:44:49,600 –> 00:44:52,600
\nAs we have this confidence that
\nwe can seek God and be made <\/p>\n

654
\n00:44:52,600 –> 00:45:00,000
\nright with God.
\nIf we have that disposition The <\/p>\n

655
\n00:45:00,000 –> 00:45:04,400
\nparable.
\nOf the unjust judge was that we <\/p>\n

656
\n00:45:04,500 –> 00:45:07,800
\nwould ceaselessly pray and not
\nfaint. <\/p>\n

657
\n00:45:08,600 –> 00:45:11,400
\nLet’s take that determination to
\nHeart. <\/p>\n

658
\n00:45:13,100 –> 00:45:16,100
\nTo be determined to costly draw
\nnigh to God, to be aware of his <\/p>\n

659
\n00:45:16,100 –> 00:45:21,200
\npresence.
\nTo subject ourselves to the lens<\/p>\n

660
\n00:45:21,200 –> 00:45:25,300
\nof that kind of perspective.
\nAnd let’s be honest, it has in <\/p>\n

661
\n00:45:25,300 –> 00:45:30,000
\nthose very prayers, constantly,
\nday-by-day, expressed that <\/p>\n

662
\n00:45:30,000 –> 00:45:35,200
\nhumility.
\nOur inability to achieve any <\/p>\n

663
\n00:45:35,200 –> 00:45:39,200
\nsense of perfection our
\nunworthiness to stand before. <\/p>\n

664
\n00:45:39,200 –> 00:45:43,700
\nGod.
\nLet us pray been sisters without<\/p>\n

665
\n00:45:43,700 –> 00:46:03,400
\nceasing.
\nThank you for listening to the <\/p>\n

666
\n00:46:03,400 –> 00:46:05,200
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\nweek.<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

This week we are listening to an exhortation titled “Men Ought Always to Pray and Not…<\/p>\n","protected":false},"author":1,"featured_media":413,"menu_order":0,"comment_status":"open","ping_status":"closed","template":"","meta":{"_monsterinsights_skip_tracking":false,"episode_type":"","audio_file":"https:\/\/anchor.fm\/s\/6d15708\/podcast\/play\/58470666\/https%3A%2F%2Fd3ctxlq1ktw2nl.cloudfront.net%2Fstaging%2F2022-9-2%2F8f0091b4-b235-b64e-389f-f4924ded40b8.m4a","podmotor_file_id":"","podmotor_episode_id":"","cover_image":"","cover_image_id":"","duration":"00:47:13","filesize":"88.83M","filesize_raw":"","date_recorded":"","explicit":"","block":""},"tags":[10],"series":[25],"class_list":["post-539","podcast","type-podcast","status-publish","has-post-thumbnail","hentry","tag-season5","series-gct"],"aioseo_notices":[],"aioseo_head":"\n\t\t\n\t\n\t\n\t\n\t\n\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t