{"id":548,"date":"2022-10-09T21:03:27","date_gmt":"2022-10-09T21:03:27","guid":{"rendered":"https:\/\/goodchristadelphiantalks.com\/index.php\/podcast\/212-jason-robinson-exhortation-in-the-hebrew\/"},"modified":"2026-08-08T04:38:32","modified_gmt":"2026-08-08T04:38:32","slug":"212-jason-robinson-exhortation-in-the-hebrew","status":"publish","type":"podcast","link":"https:\/\/goodchristadelphiantalks.com\/index.php\/podcast\/212-jason-robinson-exhortation-in-the-hebrew\/","title":{"rendered":"212: Jason Robinson – Exhortation: “In The Hebrew”"},"content":{"rendered":"

This week we are listening to an Exhortation by Brother Jason Robinson (California) that is entitled “In The Hebrew ” which was given at this year’s Midwest Bible School (USA) 2022. Using this same space to announce the upload of the rest of the series that was featured a month ago called “The Tales of The Giants” . That series is being uploaded to the GCT Extended Podcast and comes highly recommended!<\/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
\n00:00:13,900 –> 00:00:15,600
\nWelcome to good for selfie and
\ntalks. <\/p>\n

2
\n00:00:15,600 –> 00:00:19,300
\nI’m Levi and I’m Chris and I’m
\nBrian, thank you for joining us <\/p>\n

3
\n00:00:19,300 –> 00:00:21,900
\nthis week.
\nOn this podcast, we select one <\/p>\n

4
\n00:00:21,900 –> 00:00:26,400
\ntaco week to help us get the
\nBible in our daily news feed. <\/p>\n

5
\n00:00:26,500 –> 00:00:29,300
\nWe post a new episode of the
\nstart of each week with a short <\/p>\n

6
\n00:00:29,300 –> 00:00:31,400
\nintro before.
\nHand to kind of set the stage <\/p>\n

7
\n00:00:31,400 –> 00:00:33,600
\nfor the talk.
\nYou’re about to listen to and <\/p>\n

8
\n00:00:33,600 –> 00:00:36,300
\nnow let’s talk more about this
\nweek’s talk. <\/p>\n

9
\n00:00:51,100 –> 00:00:53,400
\nWelcome to the good Chris set up
\nin talks podcast. <\/p>\n

10
\n00:00:53,700 –> 00:00:57,900
\nThis is brother Brian.
\nThis week’s episode is a bit of <\/p>\n

11
\n00:00:57,908 –> 00:01:02,100
\na double feature.
\nJust trying to capitalize on the<\/p>\n

12
\n00:01:02,100 –> 00:01:04,800
\ntiming of some new classes being
\nuploaded. <\/p>\n

13
\n00:01:05,400 –> 00:01:08,000
\nSo let me explain this week’s
\nfeature. <\/p>\n

14
\n00:01:08,000 –> 00:01:11,700
\nTalk is an excitation that was
\ngiven by Brother Jason. <\/p>\n

15
\n00:01:11,700 –> 00:01:16,400
\nRobinson at the Midwest Bible
\nschool this past summer The <\/p>\n

16
\n00:01:16,400 –> 00:01:20,000
\ntitle of his expectation was in
\nthe Hebrew. <\/p>\n

17
\n00:01:21,100 –> 00:01:26,000
\nAnd it was a separate topic,
\nthen his main theme for the week<\/p>\n

18
\n00:01:26,200 –> 00:01:28,400
\nwhich was the Tails of the
\nGiants. <\/p>\n

19
\n00:01:29,600 –> 00:01:33,600
\nNow this was a fantastic series
\nthat both myself and brother <\/p>\n

20
\n00:01:33,600 –> 00:01:38,600
\nMichael Livermore heard live.
\nAnd when brother Mike who was <\/p>\n

21
\n00:01:38,600 –> 00:01:42,300
\ngracious enough to be one of our
\nguest hosts over the summer. <\/p>\n

22
\n00:01:43,100 –> 00:01:47,600
\nHad one of these classes picked
\nout, I wasn’t surprised at all <\/p>\n

23
\n00:01:48,800 –> 00:01:53,200
\nbut for the sake of giving
\nprops, where I think they’re do,<\/p>\n

24
\n00:01:53,800 –> 00:01:58,500
\nthe feature talk from a month
\nago, the Giant and the boy I <\/p>\n

25
\n00:01:58,500 –> 00:02:01,500
\nthink is not even the Highlight
\nor even the second highlight of <\/p>\n

26
\n00:02:01,500 –> 00:02:06,000
\nthe whole series So now that the
\nclasses have been finally <\/p>\n

27
\n00:02:06,100 –> 00:02:10,600
\nuploaded, we can make them all
\navailable on the gzt extended <\/p>\n

28
\n00:02:10,600 –> 00:02:15,100
\npodcast.
\nBut I just wanted to say For <\/p>\n

29
\n00:02:15,100 –> 00:02:17,500
\ndisclosure, I think you’re
\nmissing out. <\/p>\n

30
\n00:02:17,800 –> 00:02:21,400
\nIf you don’t make the time to go
\nthrough all six because they <\/p>\n

31
\n00:02:21,400 –> 00:02:25,400
\nwere just loaded with Little
\nGems and great. <\/p>\n

32
\n00:02:25,400 –> 00:02:28,700
\nPractical advice.
\nBrother. <\/p>\n

33
\n00:02:28,700 –> 00:02:32,600
\nJason had an interactive
\npamphlet that he had the <\/p>\n

34
\n00:02:32,600 –> 00:02:35,900
\naudience working through as the
\nweek went on and I think we’ll <\/p>\n

35
\n00:02:35,900 –> 00:02:38,900
\nreach out to him and we’ll see
\nif that can be made available <\/p>\n

36
\n00:02:39,800 –> 00:02:43,900
\nonline for like a pin a PDF or
\nsomething for any listeners, who<\/p>\n

37
\n00:02:44,200 –> 00:02:47,300
\nperhaps may also want to follow
\nalong and get the full <\/p>\n

38
\n00:02:47,300 –> 00:02:53,000
\nexperience as they list.
\nI say all that. <\/p>\n

39
\n00:02:54,200 –> 00:02:59,300
\nBecause in context, this
\nexcitation was actually the last<\/p>\n

40
\n00:02:59,300 –> 00:03:03,500
\nthing we heard for the week.
\nAnd it could easily have been <\/p>\n

41
\n00:03:03,600 –> 00:03:08,400
\ndwarfed and forgotten compared
\nto the Tails of the Giants that <\/p>\n

42
\n00:03:08,400 –> 00:03:11,300
\nwe had just been listening to
\nthe had been so <\/p>\n

43
\n00:03:11,300 –> 00:03:15,400
\nattention-grabbing all week.
\nBut this excitation stuck with <\/p>\n

44
\n00:03:15,400 –> 00:03:18,400
\nme even more for just being a
\ngreat Bible. <\/p>\n

45
\n00:03:18,400 –> 00:03:22,200
\nMarking opportunity based on a
\nvery peculiar phrase that stands<\/p>\n

46
\n00:03:22,200 –> 00:03:28,800
\nout in the Gospel of John.
\nAn example of it comes from John<\/p>\n

47
\n00:03:28,800 –> 00:03:34,400
\nchapter, 19 in bolsas both
\nverses 13 and verse 17. <\/p>\n

48
\n00:03:35,000 –> 00:03:39,000
\nSo for example, when pilate
\ntherefore heard that saying he <\/p>\n

49
\n00:03:39,000 –> 00:03:42,200
\nbrought forth Jesus and they sat
\ndown on the Judgment seat in a <\/p>\n

50
\n00:03:42,200 –> 00:03:46,900
\nplace that is called the
\npavement, but in the Hebrew <\/p>\n

51
\n00:03:47,500 –> 00:03:53,200
\ngabbatha, And in verse 17 and he
\nbearing his cross went forth <\/p>\n

52
\n00:03:53,200 –> 00:03:58,700
\ninto a place called the place of
\na skull, which is called in the <\/p>\n

53
\n00:03:58,700 –> 00:04:05,300
\nHebrew Golgotha.
\nSo brother Jason’s breakdown of <\/p>\n

54
\n00:04:05,300 –> 00:04:09,600
\nwho John was targeting when he
\nadded that clarification and <\/p>\n

55
\n00:04:09,600 –> 00:04:12,700
\nwhat he was trying to draw our
\nattention back to is just a <\/p>\n

56
\n00:04:12,700 –> 00:04:16,399
\nreally cool Old Testament
\nconnection that made for some <\/p>\n

57
\n00:04:16,399 –> 00:04:19,600
\nreally good Bible marking and
\nhis an excitation that I won’t <\/p>\n

58
\n00:04:19,600 –> 00:04:25,300
\nforget anytime soon.
\nSo as always, we hope this <\/p>\n

59
\n00:04:25,400 –> 00:04:29,400
\ndouble feature, perhaps
\nstrengthens your faith and <\/p>\n

60
\n00:04:29,400 –> 00:04:33,600
\nbrightens your day.
\nBut the Jason Robinson in the <\/p>\n

61
\n00:04:33,600 –> 00:04:38,500
\nHebrew.
\nThanks again for the Paul and <\/p>\n

62
\n00:04:38,600 –> 00:04:40,300
\ngood evening brothers and
\nsisters. <\/p>\n

63
\n00:04:40,300 –> 00:04:42,600
\nI do of course bring with me the
\nlove. <\/p>\n

64
\n00:04:43,800 –> 00:04:46,700
\nAnd the readings of your
\nbrothers and sisters in the <\/p>\n

65
\n00:04:46,700 –> 00:04:49,700
\nThousand Oaks.
\nEcclesia in Southern California,<\/p>\n

66
\n00:04:50,700 –> 00:04:54,800
\na few of whom have enjoyed quite
\na spectacular week. <\/p>\n

67
\n00:04:55,100 –> 00:05:00,600
\nIf you all here at Midwest Bible
\nSchool, Yes, we do our reading, <\/p>\n

68
\n00:05:00,600 –> 00:05:05,500
\nsometimes we go through the
\ndifferent gospels and we hit the<\/p>\n

69
\n00:05:05,500 –> 00:05:09,500
\nbeach, basically twice per year.
\nSometimes we may struggle <\/p>\n

70
\n00:05:09,500 –> 00:05:13,400
\nactually with the timing with
\nthe order, with the harmony of <\/p>\n

71
\n00:05:13,400 –> 00:05:16,000
\nthe events laid out for us in
\nscriptures, sometimes we’ll sit <\/p>\n

72
\n00:05:16,000 –> 00:05:18,900
\nand we’ll try to do it with a
\ndetermined attitude figure out <\/p>\n

73
\n00:05:18,900 –> 00:05:22,500
\nwhere each story bits and pieces
\ntogether and other times. <\/p>\n

74
\n00:05:22,500 –> 00:05:25,700
\nIt just seems impossible, but
\nthese gospels are two different <\/p>\n

75
\n00:05:25,700 –> 00:05:31,200
\nto find any perfect unity in
\nthem, but it’s This balance and <\/p>\n

76
\n00:05:31,200 –> 00:05:36,300
\nit’s the imbalance that makes
\nthese differences in the gospel.<\/p>\n

77
\n00:05:36,400 –> 00:05:41,200
\nHe holes into elaborate themes
\nthat add the depth in the color <\/p>\n

78
\n00:05:41,200 –> 00:05:46,000
\nof each of the Gospels.
\nFor our minds, preparation for <\/p>\n

79
\n00:05:46,000 –> 00:05:48,400
\nthese emblems.
\nThis evening, we’re going to <\/p>\n

80
\n00:05:48,400 –> 00:05:52,300
\nlook together through one of
\nthese key holes found uniquely <\/p>\n

81
\n00:05:52,300 –> 00:05:57,700
\nin the Gospel of John and a
\nlittle bit more, broadly. <\/p>\n

82
\n00:05:57,900 –> 00:06:01,900
\nActually in John’s writings all
\ntogether, this little phrase. <\/p>\n

83
\n00:06:01,900 –> 00:06:05,800
\nAlthough unique out of the
\nnearly 40 authors, throughout <\/p>\n

84
\n00:06:05,800 –> 00:06:11,500
\nall of scripture unique, only to
\nJohn gives us a tremendous <\/p>\n

85
\n00:06:11,500 –> 00:06:15,400
\nexcitation as to Christ’s Piss
\nin life. <\/p>\n

86
\n00:06:16,800 –> 00:06:22,000
\nAnd of course, ultimately in his
\ndeath, this small but almost <\/p>\n

87
\n00:06:22,000 –> 00:06:27,100
\nunnoticeable theme would have
\nangered the perceptive readers <\/p>\n

88
\n00:06:27,400 –> 00:06:32,100
\nof John’s gospel.
\nBut for us, it’s just another <\/p>\n

89
\n00:06:32,100 –> 00:06:37,000
\ngem buried in the scriptures.
\nRequires us to do a little <\/p>\n

90
\n00:06:37,000 –> 00:06:41,900
\ndigging to get it out, little
\npolish, to shine it up, but to, <\/p>\n

91
\n00:06:41,900 –> 00:06:45,400
\nof course, ultimately admire to
\nbe the work of our heavenly <\/p>\n

92
\n00:06:45,400 –> 00:06:47,800
\nfather.
\nAnd it’s this little phrase that<\/p>\n

93
\n00:06:47,800 –> 00:06:49,900
\noccurs only five times in
\nscripture. <\/p>\n

94
\n00:06:49,900 –> 00:06:53,800
\nAll in John’s writings two of
\nthem were read for us today. <\/p>\n

95
\n00:06:53,800 –> 00:07:00,300
\nIn John chapter 19, One of them
\noccurs earlier in John and John <\/p>\n

96
\n00:07:00,300 –> 00:07:04,700
\nchapter 5 and the other to occur
\nin his book of Revelation. <\/p>\n

97
\n00:07:06,200 –> 00:07:10,400
\nThe phrase is in the Hebrew or
\nin the Hebrew tongue. <\/p>\n

98
\n00:07:11,500 –> 00:07:17,500
\nFollowed by a Hebrew word.
\nJohn is the only one to announce<\/p>\n

99
\n00:07:17,500 –> 00:07:22,400
\nthat he will be using a Hebrew
\nword to add another layer for <\/p>\n

100
\n00:07:22,500 –> 00:07:25,400
\nhis explanation.
\nHe uses the words, Bethesda <\/p>\n

101
\n00:07:25,500 –> 00:07:30,700
\ngabbatha, Golgotha Abaddon, and
\nArmageddon this evening, we’re <\/p>\n

102
\n00:07:30,700 –> 00:07:33,400
\ngoing to explore just the two
\nthat occur for us. <\/p>\n

103
\n00:07:33,400 –> 00:07:37,000
\nIn John chapter 19, if you
\nhaven’t already turned their, <\/p>\n

104
\n00:07:37,000 –> 00:07:40,900
\nplease turn with me to John
\nchapter 19, you know, in John <\/p>\n

105
\n00:07:40,900 –> 00:07:44,500
\nvarious Brethren, have brought
\nto our attention keywords that <\/p>\n

106
\n00:07:44,500 –> 00:07:47,800
\nreally frame the This gospel key
\nwords that define the direction.<\/p>\n

107
\n00:07:47,800 –> 00:07:51,200
\nThe authors mindset, the Divine
\nmessage, contained therein. <\/p>\n

108
\n00:07:51,200 –> 00:07:55,900
\nBut there is one word which
\nstands out in the context of the<\/p>\n

109
\n00:07:55,907 –> 00:07:59,500
\nbook which God wanted John’s
\nmessage to portray. <\/p>\n

110
\n00:07:59,500 –> 00:08:01,900
\nSo clearly that it couldn’t be
\nmissed. <\/p>\n

111
\n00:08:02,700 –> 00:08:08,900
\nIt’s the word, the Jews.
\nIt refers not to the general <\/p>\n

112
\n00:08:08,900 –> 00:08:12,900
\nrace of the Israelites as a
\nwhole, but rather to that <\/p>\n

113
\n00:08:12,900 –> 00:08:17,300
\ncertain group of those cunning
\nand jealous rulers in the temple<\/p>\n

114
\n00:08:17,300 –> 00:08:21,900
\nservice.
\nThe chief priests or as the <\/p>\n

115
\n00:08:21,900 –> 00:08:25,100
\nGreek word we know them by the
\nSanhedrin. <\/p>\n

116
\n00:08:26,200 –> 00:08:30,100
\nTo see this in action, I’ll read
\nfor you from the first chapter, <\/p>\n

117
\n00:08:30,600 –> 00:08:34,200
\nthe first time that John uses
\nthis word in John 1, verse 19, <\/p>\n

118
\n00:08:34,900 –> 00:08:38,400
\nit says, and this is the record
\nof John when the Jews sent <\/p>\n

119
\n00:08:38,400 –> 00:08:41,700
\npriests and Levites from
\nJerusalem to ask him who art, <\/p>\n

120
\n00:08:41,700 –> 00:08:46,100
\nthou?
\nAnd it says that the Jews sent <\/p>\n

121
\n00:08:46,100 –> 00:08:50,600
\npriests from Jerusalem.
\nThese were priests based in <\/p>\n

122
\n00:08:50,600 –> 00:08:55,200
\nJerusalem and they came to this
\nnew Prophet to question his <\/p>\n

123
\n00:08:55,200 –> 00:09:00,200
\nauthority. 32 question.
\nThis newfound Fame that he was <\/p>\n

124
\n00:09:00,200 –> 00:09:06,800
\ngetting. now, the beginning of
\nthe verse says, this is This is <\/p>\n

125
\n00:09:07,600 –> 00:09:13,300
\nthe record of John God, through
\nJohn wants us to pay attention <\/p>\n

126
\n00:09:13,600 –> 00:09:20,400
\nto this group of Jewish priests
\nknown as the Sanhedrin for his <\/p>\n

127
\n00:09:20,400 –> 00:09:24,500
\nentire book, pay attention to
\nthem, as you read this book. <\/p>\n

128
\n00:09:26,900 –> 00:09:29,400
\nNow, the Sanhedrin was a group
\nof the, seventy Elders of the <\/p>\n

129
\n00:09:29,400 –> 00:09:34,300
\npriests who had noticed that
\ntheir power and others had <\/p>\n

130
\n00:09:34,300 –> 00:09:37,500
\nnoticed that their power had
\ngrown far beyond what God ever <\/p>\n

131
\n00:09:37,500 –> 00:09:40,500
\nintended their power to grow to,
\nin the law. <\/p>\n

132
\n00:09:40,900 –> 00:09:43,500
\nNow, to further cement, John’s
\nmessage in our mind to restate, <\/p>\n

133
\n00:09:43,500 –> 00:09:46,200
\nwhat many Brethren have put
\nforward many times before. <\/p>\n

134
\n00:09:46,800 –> 00:09:53,500
\nWhile Matthew uses the word, the
\nJew five times, mark, seven <\/p>\n

135
\n00:09:53,500 –> 00:10:01,400
\ntimes Luke also five times, John
\nuses it, 70, It’s not <\/p>\n

136
\n00:10:01,400 –> 00:10:05,100
\ncoincidence one for every member
\nof the Jewish Sanhedrin. <\/p>\n

137
\n00:10:07,200 –> 00:10:12,700
\nSo with this context, we look at
\nJohn chapter 19, pilot is <\/p>\n

138
\n00:10:12,700 –> 00:10:17,600
\nstruggling, to find a reason to
\nfollow the Jewish cries to kill <\/p>\n

139
\n00:10:17,800 –> 00:10:20,900
\nthis Jesus.
\nHe almost seems to barter with <\/p>\n

140
\n00:10:20,900 –> 00:10:23,700
\nthe Jews, but it gets
\noverwhelmed by their shouting <\/p>\n

141
\n00:10:23,700 –> 00:10:26,000
\nand he comes in before Christ,
\nand he just wants Christ to <\/p>\n

142
\n00:10:26,000 –> 00:10:30,200
\nprove his innocence Hi, that is
\ngrowing more and more cowardly <\/p>\n

143
\n00:10:30,200 –> 00:10:32,700
\nmore and more afraid, and he
\nfinally makes up his mind to <\/p>\n

144
\n00:10:32,700 –> 00:10:36,000
\njust release Christ and to be
\ndone with the whole situation. <\/p>\n

145
\n00:10:36,600 –> 00:10:41,400
\nAnd so we come to John 19, verse
\n12 and from thenceforth Pilot <\/p>\n

146
\n00:10:41,400 –> 00:10:45,700
\nsought to release him.
\nIf I can get him off my hands, <\/p>\n

147
\n00:10:46,100 –> 00:10:53,000
\nthis will be done.
\nBut the Jews cried out saying, <\/p>\n

148
\n00:10:53,200 –> 00:10:59,000
\nif thou let this man go That
\nworks not Caesars friend. <\/p>\n

149
\n00:11:00,900 –> 00:11:07,900
\nWhosoever maketh himself a king
\nspeaketh against Caesar. when <\/p>\n

150
\n00:11:07,900 –> 00:11:13,500
\npilate therefore heard that
\nsaying, he brought Jesus fourth <\/p>\n

151
\n00:11:13,700 –> 00:11:17,000
\nand sat down in the Judgment
\nseat in a place that is called <\/p>\n

152
\n00:11:17,000 –> 00:11:22,400
\nthe pavement, but in the Hebrew,
\nGothita. <\/p>\n

153
\n00:11:23,900 –> 00:11:27,400
\nAnd so for our expectation we
\nget our first mention of this <\/p>\n

154
\n00:11:28,300 –> 00:11:34,200
\npoint that John makes well it’s
\ncalled this but those Hebrews <\/p>\n

155
\n00:11:34,300 –> 00:11:39,300
\nthe Hebrews call it that.
\nNow before John comets in the <\/p>\n

156
\n00:11:39,300 –> 00:11:42,600
\nHebrew word he says that it’s
\ncalled the pavement John by <\/p>\n

157
\n00:11:42,600 –> 00:11:48,600
\nusing just this little word.
\nSo specially in his gospel is <\/p>\n

158
\n00:11:48,600 –> 00:11:53,200
\ntrying to bring our minds to
\nChrist’s ultimate purpose. <\/p>\n

159
\n00:11:53,300 –> 00:11:55,300
\nThe purpose of our excitation,
\nthe purpose. <\/p>\n

160
\n00:11:55,800 –> 00:11:59,100
\nWe find ourselves here this
\nevening, but also to <\/p>\n

161
\n00:11:59,100 –> 00:12:01,700
\nsimultaneously shine a spotlight
\non how easy it is to miss <\/p>\n

162
\n00:12:01,700 –> 00:12:02,700
\nsomething.
\nThat could be right in front of <\/p>\n

163
\n00:12:02,700 –> 00:12:05,100
\nus, John is using this word for
\nOne. <\/p>\n

164
\n00:12:05,100 –> 00:12:09,900
\nGood Reason the pavement, he
\nwants our minds to scan the law.<\/p>\n

165
\n00:12:12,100 –> 00:12:16,700
\nwell, the law, that’s epitome
\nthe basis, the foundation of the<\/p>\n

166
\n00:12:16,700 –> 00:12:23,100
\nSanhedrin Doctrine, So we’ll do
\njust what John wants will follow<\/p>\n

167
\n00:12:23,100 –> 00:12:25,500
\nalong with him.
\nIf you would come with me to <\/p>\n

168
\n00:12:25,500 –> 00:12:30,300
\nExodus chapter 24 because he
\nuses the word the pavement for a<\/p>\n

169
\n00:12:30,300 –> 00:12:34,600
\nvery interesting reason before
\nwe look at the translation into <\/p>\n

170
\n00:12:34,600 –> 00:12:37,400
\nthe Hebrew gabbatha, it’s
\nimportant to say well why does <\/p>\n

171
\n00:12:37,400 –> 00:12:41,800
\nhe use both?
\nWhy is John unique and saying? <\/p>\n

172
\n00:12:41,900 –> 00:12:44,200
\nIt’s this, but it’s also in
\nHebrew math. <\/p>\n

173
\n00:12:46,700 –> 00:12:52,900
\nExodus 24 and verse 10. 94
\ncontext then went up Moses and <\/p>\n

174
\n00:12:52,900 –> 00:12:58,200
\nAaron nadab and a by who and 70
\nelders of Israel and they saw <\/p>\n

175
\n00:12:58,200 –> 00:13:05,800
\nthe god of Israel. and there was
\nunder his feet as it were a <\/p>\n

176
\n00:13:05,800 –> 00:13:10,300
\npaved work of sapphire stone and
\nas it were the body of Heaven, <\/p>\n

177
\n00:13:11,600 –> 00:13:15,400
\nin his clearness, it says, in
\nverse 10, they saw the god of <\/p>\n

178
\n00:13:15,400 –> 00:13:21,900
\nIsrael and under his feet as it
\nwere paved work, how does that <\/p>\n

179
\n00:13:21,900 –> 00:13:26,100
\nrelate Look at verses 7 and 8
\nand he took the book of the <\/p>\n

180
\n00:13:26,108 –> 00:13:28,500
\nCovenant and read in the
\naudience of all the people. <\/p>\n

181
\n00:13:28,500 –> 00:13:32,400
\nAnd they said all that Yahweh
\nhave said, will we do and be <\/p>\n

182
\n00:13:32,400 –> 00:13:36,700
\nobedient and Moses.
\nTook the blood and sprinkled it <\/p>\n

183
\n00:13:36,700 –> 00:13:42,300
\non the people and said, behold
\nthe blood of the Covenant What <\/p>\n

184
\n00:13:42,300 –> 00:13:44,800
\nshall we have made with you
\nconcerning all these words. <\/p>\n

185
\n00:13:44,900 –> 00:13:47,700
\nSo in verses 7 and 8 that people
\nall heard the law and they all <\/p>\n

186
\n00:13:47,700 –> 00:13:54,200
\nagreed that they would obey it.
\nThis was a vision of Israel to <\/p>\n

187
\n00:13:54,200 –> 00:13:58,300
\nrise up early make a covenant by
\nsacrifice and shedding of blood <\/p>\n

188
\n00:13:58,300 –> 00:14:03,300
\nand to finalize this agreement
\nMoses would sprinkle the blood <\/p>\n

189
\n00:14:03,800 –> 00:14:12,500
\non the people only moments after
\nPilots brings in Christ into the<\/p>\n

190
\n00:14:12,500 –> 00:14:17,100
\npavement.
\nThe 70 elders, the Sanhedrin <\/p>\n

191
\n00:14:17,100 –> 00:14:20,500
\nwould cry.
\nHis blood be on us. <\/p>\n

192
\n00:14:24,100 –> 00:14:26,600
\nJust as in the pavement where
\nMoses would sprinkle the blood <\/p>\n

193
\n00:14:26,600 –> 00:14:28,900
\nof the Covenant, when they all
\nagreed that they would follow it<\/p>\n

194
\n00:14:29,000 –> 00:14:33,600
\nand Obey it in the audience of
\nthe 70 elders of Israel. <\/p>\n

195
\n00:14:35,300 –> 00:14:38,200
\nBut Matthew 27 says that the
\npeople cried out his blood be <\/p>\n

196
\n00:14:38,200 –> 00:14:41,400
\nupon us and upon our children,
\nthe Jews did not realize the <\/p>\n

197
\n00:14:41,400 –> 00:14:46,200
\nWonder in their words which they
\nchose that day as the man, they <\/p>\n

198
\n00:14:46,200 –> 00:14:49,600
\nbeheld was the vision and the
\nmanifestation of the god of <\/p>\n

199
\n00:14:49,600 –> 00:14:52,200
\nIsrael whose feet were on the
\npavement. <\/p>\n

200
\n00:14:55,300 –> 00:14:58,300
\nBut that wasn’t enough proof of
\nJohn’s intentions of why he uses<\/p>\n

201
\n00:14:58,300 –> 00:15:00,900
\nthe pavement.
\nExodus tells us who was there <\/p>\n

202
\n00:15:00,900 –> 00:15:04,500
\nwitnessing with their own eyes.
\nThe manifestation of God, it was<\/p>\n

203
\n00:15:04,500 –> 00:15:07,300
\nthose seventy Elders by whom
\nthat’s the same. <\/p>\n

204
\n00:15:07,300 –> 00:15:10,300
\nHeejun was based upon brothers
\nand sisters. <\/p>\n

205
\n00:15:10,400 –> 00:15:18,100
\nThis was the pavement. but in
\nthe Hebrew gabbatha and any <\/p>\n

206
\n00:15:18,100 –> 00:15:22,500
\nJewish readers ears would
\ninstantly perk up when they <\/p>\n

207
\n00:15:22,500 –> 00:15:27,300
\nheard of their sacred tongue had
\nbeen mentioned cabassa, What <\/p>\n

208
\n00:15:27,300 –> 00:15:33,000
\ndoes good bafa mean?
\nWell, it means elevated or a <\/p>\n

209
\n00:15:33,000 –> 00:15:37,400
\nplatform, it’s widely accepted
\ntoday that it was the place <\/p>\n

210
\n00:15:37,400 –> 00:15:40,500
\ncalled the rim of gases.
\nWhich is really spelled the same<\/p>\n

211
\n00:15:40,500 –> 00:15:43,100
\nexact way in Hebrew.
\nIt’s known for its Square, <\/p>\n

212
\n00:15:43,100 –> 00:15:45,700
\nsmooth tiles.
\nAnd it was a place where the <\/p>\n

213
\n00:15:45,700 –> 00:15:48,200
\nSanhedrin was six in the temple,
\nwhere they would judge the <\/p>\n

214
\n00:15:48,200 –> 00:15:51,600
\npeople and it’s still visible
\ntoday and you can still see the <\/p>\n

215
\n00:15:51,600 –> 00:15:54,000
\nancient scratch marks made by
\nthe Romans in the time. <\/p>\n

216
\n00:15:55,400 –> 00:15:58,500
\nNow, while this word Agatha,
\ndoes not actually occur directly<\/p>\n

217
\n00:15:58,500 –> 00:16:01,500
\nin the Old Testament.
\nThe Septuagint here is a <\/p>\n

218
\n00:16:01,500 –> 00:16:05,000
\nfantastic help.
\nTurn with me to Second <\/p>\n

219
\n00:16:05,000 –> 00:16:09,300
\nChronicles chapter 7, Second
\nChronicles chapter 7. <\/p>\n

220
\n00:16:10,800 –> 00:16:15,000
\nThe same word used for the
\npavement in John’s gospel is <\/p>\n

221
\n00:16:15,000 –> 00:16:18,600
\nalso used in the Septuagint
\naccount of 2nd Chronicles 7. <\/p>\n

222
\n00:16:20,000 –> 00:16:24,500
\nWe again, see the presence of
\nYahweh above the people, as an <\/p>\n

223
\n00:16:24,500 –> 00:16:26,400
\nexodus 20:4.
\nWe again. <\/p>\n

224
\n00:16:26,400 –> 00:16:29,200
\nSee the consecration of a
\ndwelling place for Yahweh. <\/p>\n

225
\n00:16:29,700 –> 00:16:33,100
\nAs an exodus 20:4, a place where
\npeople could come and be taught <\/p>\n

226
\n00:16:33,100 –> 00:16:36,700
\nthat he is good, his Mercy
\nendures forever. <\/p>\n

227
\n00:16:38,300 –> 00:16:40,700
\nBut it was upon the pavement in
\nChronicles. <\/p>\n

228
\n00:16:40,900 –> 00:16:44,500
\nAs we read verses 1 through 3.
\nNow, when Solomon had made an <\/p>\n

229
\n00:16:44,500 –> 00:16:47,600
\nend of praying, the fire came
\ndown from heaven and consumed, <\/p>\n

230
\n00:16:47,600 –> 00:16:50,800
\nthe burnt offering and the
\nsacrifices and the glory of <\/p>\n

231
\n00:16:50,800 –> 00:16:53,900
\nYahweh filled the house.
\nAnd the priest cannot enter into<\/p>\n

232
\n00:16:53,900 –> 00:16:57,100
\nthe house of the Lord, because
\nthe glory of, Yahweh had filled <\/p>\n

233
\n00:16:57,100 –> 00:16:59,200
\nyahweh’s house.
\nAnd when all the children of <\/p>\n

234
\n00:16:59,200 –> 00:17:02,800
\nIsrael saw, how the fire came
\ndown and the glory of Yahweh <\/p>\n

235
\n00:17:02,800 –> 00:17:06,099
\npain, the house, they bowed
\nthemselves with their faces to <\/p>\n

236
\n00:17:06,099 –> 00:17:10,099
\nthe ground.
\nUpon the pavement. <\/p>\n

237
\n00:17:11,599 –> 00:17:14,800
\nAnd worship Him, Praise Yahweh
\nsaying for he is good and for <\/p>\n

238
\n00:17:14,800 –> 00:17:18,099
\nhis mercy endureth forever.
\nIt was upon the pavement in <\/p>\n

239
\n00:17:18,099 –> 00:17:22,599
\nChronicles that this entire
\ncongregation joined together, <\/p>\n

240
\n00:17:22,599 –> 00:17:24,700
\nnot to crucify their lord on
\nthis account. <\/p>\n

241
\n00:17:25,700 –> 00:17:27,599
\nBut to see you always mercy
\nupon. <\/p>\n

242
\n00:17:29,700 –> 00:17:36,000
\nAll people verse 3, all the
\nchildren of Israel verse for all<\/p>\n

243
\n00:17:36,000 –> 00:17:39,600
\npeople, verse 5, all people
\nverse 6. <\/p>\n

244
\n00:17:39,700 –> 00:17:47,700
\nAll Israel It was in gabbatha.
\nIt was upon the pavement that <\/p>\n

245
\n00:17:47,700 –> 00:17:54,100
\nJohn shows us that all people.
\nWho follow Christ can <\/p>\n

246
\n00:17:54,100 –> 00:17:58,000
\nparticipate in the mercy of
\nYahweh by the sacrifice of the <\/p>\n

247
\n00:17:58,000 –> 00:18:02,100
\nperfect offering. it was a place
\nwhere the priest could not enter<\/p>\n

248
\n00:18:02,100 –> 00:18:06,600
\na place, paved with sapphire
\nstones a place where Pilot Cried<\/p>\n

249
\n00:18:06,600 –> 00:18:15,200
\nunto the Sanhedrin, behold your
\nking As we continue in John <\/p>\n

250
\n00:18:15,200 –> 00:18:22,400
\nchapter 19, we come to verse 13.
\nWhen pilate therefore heard that<\/p>\n

251
\n00:18:22,400 –> 00:18:25,500
\nsaying he brought Jesus fourth
\nand sat him in the Judgment seat<\/p>\n

252
\n00:18:25,500 –> 00:18:28,000
\nin the place that is called the
\npavement but in the Hebrew <\/p>\n

253
\n00:18:28,000 –> 00:18:32,500
\ngabbatha and it was the
\npreparation of the Passover and <\/p>\n

254
\n00:18:32,500 –> 00:18:36,000
\nabout the sixth hour, he said
\nunto the Jews, behold your king <\/p>\n

255
\n00:18:36,600 –> 00:18:39,500
\nbut they cried out away with
\nhim. <\/p>\n

256
\n00:18:40,100 –> 00:18:44,300
\nOh, way with him.
\nCrucified him. <\/p>\n

257
\n00:18:47,000 –> 00:18:51,400
\nPilate saith unto them.
\nShall I crucify your king? <\/p>\n

258
\n00:18:53,300 –> 00:19:01,600
\nThe chief priests answered. we
\nhave no King, but Caesar then <\/p>\n

259
\n00:19:01,600 –> 00:19:05,000
\ndelivered, he that him therefore
\nunto them to be crucified and <\/p>\n

260
\n00:19:05,000 –> 00:19:08,500
\nthey took Jesus and led him away
\nand he bearing his cross went <\/p>\n

261
\n00:19:08,500 –> 00:19:12,100
\nforth into a place called the
\nplace of a skull, but in the <\/p>\n

262
\n00:19:12,100 –> 00:19:18,900
\nHebrew Golgotha.
\nIt is a popular view that the <\/p>\n

263
\n00:19:18,908 –> 00:19:22,400
\nsignificance of this place
\nderives from David’s victory <\/p>\n

264
\n00:19:22,500 –> 00:19:25,000
\nover Goliath.
\nWho after slaying the giant of <\/p>\n

265
\n00:19:25,000 –> 00:19:28,700
\ngath takes his severed head
\ntypifying, of course, Christ’s <\/p>\n

266
\n00:19:28,700 –> 00:19:31,600
\nvictory over sin.
\nNow while this view May <\/p>\n

267
\n00:19:31,600 –> 00:19:34,700
\nabsolutely be true in the
\ncontext and geography seem to <\/p>\n

268
\n00:19:34,700 –> 00:19:39,900
\nfit, John’s record, wants us to
\npeel another layer, back to dig <\/p>\n

269
\n00:19:39,900 –> 00:19:43,100
\na little bit deeper almost as if
\nto say you’ve read the other <\/p>\n

270
\n00:19:43,100 –> 00:19:48,500
\nthree Gospels.
\nLet’s pull back, one more layer,<\/p>\n

271
\n00:19:48,600 –> 00:19:51,600
\nboth, Matthew and Mark.
\nSimply call it gotha the place <\/p>\n

272
\n00:19:51,600 –> 00:19:54,300
\nof the skull.
\nLuke does not mention the word. <\/p>\n

273
\n00:19:54,300 –> 00:19:58,200
\nIt’s only John who tells us that
\nGolgotha is actually Hebrew <\/p>\n

274
\n00:19:58,200 –> 00:20:02,400
\nterminology.
\nThe word Golgotha shares. <\/p>\n

275
\n00:20:02,500 –> 00:20:05,300
\nA root word with a very
\ninteresting location. <\/p>\n

276
\n00:20:06,400 –> 00:20:08,400
\nAn interesting location.
\nWe looked at this morning, <\/p>\n

277
\n00:20:08,600 –> 00:20:15,400
\ngilgal gilgal the place where
\nall families of Israel made a <\/p>\n

278
\n00:20:15,408 –> 00:20:17,600
\ncovenant of service to their
\nGod. <\/p>\n

279
\n00:20:17,600 –> 00:20:21,700
\nNow, why would Yahweh wants this
\ngospel written about the Jewish <\/p>\n

280
\n00:20:21,700 –> 00:20:25,200
\nSanhedrin to bring emphasis
\nagain to another Hebrew word. <\/p>\n

281
\n00:20:26,700 –> 00:20:29,500
\nEspecially if in the Hebrew, it
\nalmost means the same thing. <\/p>\n

282
\n00:20:31,400 –> 00:20:34,300
\nBecause it almost means the same
\nthing. <\/p>\n

283
\n00:20:36,000 –> 00:20:38,700
\nIt shouldn’t surprise us that
\nthe Hebrew word Golgotha occurs <\/p>\n

284
\n00:20:38,700 –> 00:20:42,200
\n12 times in the Old Testament
\nnumber that represents the <\/p>\n

285
\n00:20:42,200 –> 00:20:44,100
\ncongregation of the children of
\nIsrael. <\/p>\n

286
\n00:20:44,200 –> 00:20:49,900
\nAll it occurs twice as skull
\nreferring to abimelech and <\/p>\n

287
\n00:20:49,900 –> 00:20:54,300
\nJezebel it occurs.
\nOne time as head referring to <\/p>\n

288
\n00:20:54,300 –> 00:21:00,500
\nDagon, it occurs seven times as
\npoles to take a poll and it <\/p>\n

289
\n00:21:00,500 –> 00:21:05,100
\noccurs twice as for every man
\nwhich the margin corrects agreed<\/p>\n

290
\n00:21:05,500 –> 00:21:10,700
\nto take a poll.
\nThis is the point of the word <\/p>\n

291
\n00:21:11,000 –> 00:21:13,900
\nGolgotha.
\nIt means everyone. <\/p>\n

292
\n00:21:16,200 –> 00:21:20,700
\nWhich is why it’s used to take a
\npoll to count heads. <\/p>\n

293
\n00:21:22,000 –> 00:21:26,800
\nTo count everyone.
\nWe’re not going to look at every<\/p>\n

294
\n00:21:26,800 –> 00:21:28,900
\noccurrence, but I’d like to take
\na look at a couple. <\/p>\n

295
\n00:21:30,300 –> 00:21:32,700
\nLet’s take a look at both times
\nwhen it is occur when it’s <\/p>\n

296
\n00:21:32,700 –> 00:21:36,600
\ntranslated.
\nAs for every man, Exodus chapter<\/p>\n

297
\n00:21:36,600 –> 00:21:39,800
\n38 is our is the first
\noccurrence will go to this <\/p>\n

298
\n00:21:39,800 –> 00:21:42,500
\nevening.
\nCome with me to Exodus 38 and a <\/p>\n

299
\n00:21:42,500 –> 00:21:48,400
\nverse 26.
\nExodus, 38 verse 26. <\/p>\n

300
\n00:21:53,200 –> 00:21:56,400
\nAnd you’ll notice that your
\nmargin does change it A Beka. <\/p>\n

301
\n00:21:57,500 –> 00:22:03,900
\nFor a pole.
\nBut you could read it A Beka for<\/p>\n

302
\n00:22:03,900 –> 00:22:07,100
\nGolgotha.
\nThat is half a shekel after the <\/p>\n

303
\n00:22:07,108 –> 00:22:09,400
\nshekel of the sanctuary for
\neveryone that went to be <\/p>\n

304
\n00:22:09,400 –> 00:22:12,200
\nnumbered from twenty years old
\nand upward for six hundred <\/p>\n

305
\n00:22:12,200 –> 00:22:15,800
\nthousand and three thousand five
\nhundred and fifty men. <\/p>\n

306
\n00:22:16,300 –> 00:22:18,800
\nNow this was in relation to the
\ncollection from all the males, <\/p>\n

307
\n00:22:18,800 –> 00:22:23,700
\n20 years and upward of the half
\nof the shekel of the sanctuary. <\/p>\n

308
\n00:22:25,200 –> 00:22:29,400
\nIt was basically a tax paid in
\nsilver, a collection from every <\/p>\n

309
\n00:22:29,400 –> 00:22:35,400
\nman and it was used in all those
\nseemingly uninteresting parts of<\/p>\n

310
\n00:22:35,400 –> 00:22:38,600
\nthe Tabernacle mainly those
\nsockets. <\/p>\n

311
\n00:22:39,900 –> 00:22:44,000
\nAnd hooks.
\nIn Exodus 20:7, this is what the<\/p>\n

312
\n00:22:44,000 –> 00:22:45,700
\nsilver would eventually be used
\nfor. <\/p>\n

313
\n00:22:47,800 –> 00:22:54,400
\nThe sockets and the hooks, the
\nsockets, and the hooks, the <\/p>\n

314
\n00:22:54,400 –> 00:22:59,000
\nsockets, and the hooks.
\nThey were all attached. <\/p>\n

315
\n00:23:00,100 –> 00:23:02,900
\nLinked together.
\nEveryone. <\/p>\n

316
\n00:23:03,400 –> 00:23:07,300
\nSo every man’s contribution
\naccording to Exodus, 38 was <\/p>\n

317
\n00:23:07,300 –> 00:23:10,400
\nlinking him together to the next
\nas one unit. <\/p>\n

318
\n00:23:10,400 –> 00:23:14,500
\nEvery man attached to another
\nLet’s take a look at another <\/p>\n

319
\n00:23:14,500 –> 00:23:16,900
\ntime.
\nExodus 16 and verse 16. <\/p>\n

320
\n00:23:18,000 –> 00:23:21,900
\nExodus 16 verse 16.
\nThis is the thing which Yahweh <\/p>\n

321
\n00:23:21,900 –> 00:23:29,000
\nhath commanded gather it of
\nevery gatherings Of Golgotha. <\/p>\n

322
\n00:23:30,600 –> 00:23:35,700
\nOf every man of every school of
\nevery head, according to his <\/p>\n

323
\n00:23:35,700 –> 00:23:38,200
\neating and Omer for every man.
\nAccording to the number of your <\/p>\n

324
\n00:23:38,200 –> 00:23:42,100
\npersons, take you every man from
\nthem which are in his tents. <\/p>\n

325
\n00:23:42,700 –> 00:23:46,100
\nThis was in relation to
\ncollecting man, act done by <\/p>\n

326
\n00:23:46,100 –> 00:23:49,900
\neveryone.
\nChrist teaches in none. <\/p>\n

327
\n00:23:49,900 –> 00:23:53,600
\nOther than of course, John’s
\ngospel chapter 6, that Christ <\/p>\n

328
\n00:23:53,600 –> 00:23:59,300
\nwas the true bread from heaven.
\nRelating himself to that NaNa, <\/p>\n

329
\n00:23:59,300 –> 00:24:05,400
\nwhich giveth life to everyone.
\nThis was Christ, the true bread,<\/p>\n

330
\n00:24:05,400 –> 00:24:08,000
\nbut you’ll never guess in John’s
\ngospel. <\/p>\n

331
\n00:24:08,000 –> 00:24:11,800
\nWho immediately has an issue
\nwith this statement, you’re the <\/p>\n

332
\n00:24:11,800 –> 00:24:17,600
\ntrue bread from heaven.
\nJohn 6:41 the Jews. <\/p>\n

333
\n00:24:17,600 –> 00:24:22,100
\nThen murmured at him saying
\nbecause he said, I am the bread,<\/p>\n

334
\n00:24:22,100 –> 00:24:25,600
\nwhich came down from heaven.
\nThey would have not have that <\/p>\n

335
\n00:24:25,600 –> 00:24:30,200
\nlanguage.
\nAnd we learned by experience by <\/p>\n

336
\n00:24:30,200 –> 00:24:33,500
\nthe sisters young people, every
\nSunday, the breaking of bread by<\/p>\n

337
\n00:24:33,500 –> 00:24:37,700
\nour participation that we are
\nall members. <\/p>\n

338
\n00:24:37,800 –> 00:24:41,600
\nEvery one of that bread.
\nDo you think it’s an accident <\/p>\n

339
\n00:24:41,600 –> 00:24:44,400
\nthat Paul right before talking
\nabout the emblems, he says in <\/p>\n

340
\n00:24:44,400 –> 00:24:47,500
\nFirst Corinthians 10, the bread,
\nwhich we break, is it? <\/p>\n

341
\n00:24:47,508 –> 00:24:49,400
\nNot the communion of the body of
\nChrist? <\/p>\n

342
\n00:24:50,700 –> 00:24:57,600
\nfor we being many are one bread
\nand one body for we are all <\/p>\n

343
\n00:24:58,800 –> 00:25:03,800
\nPartakers of that one bread,
\nthis was how God wants us to see<\/p>\n

344
\n00:25:03,800 –> 00:25:06,400
\nthe drama of the cross in John’s
\ngospel. <\/p>\n

345
\n00:25:07,900 –> 00:25:12,400
\nMatthew Mark and Luke combined
\nto show us that two thieves were<\/p>\n

346
\n00:25:12,400 –> 00:25:14,700
\ncrucified with Christ.
\nOne on the left, one on the <\/p>\n

347
\n00:25:14,708 –> 00:25:19,700
\nright John reads as we read this
\nevening where they crucified <\/p>\n

348
\n00:25:19,700 –> 00:25:24,700
\nhim.
\nAnd two other with him. on <\/p>\n

349
\n00:25:24,700 –> 00:25:29,300
\neither side, one and Jesus in
\nthe midst. <\/p>\n

350
\n00:25:31,500 –> 00:25:36,700
\nChrist was in the midst.
\nBut not just of two thieves. <\/p>\n

351
\n00:25:38,100 –> 00:25:41,400
\nHe was in the midst.
\nOf Golgotha. <\/p>\n

352
\n00:25:42,700 –> 00:25:46,800
\nOf every man.
\nJust like the Manna for every <\/p>\n

353
\n00:25:46,800 –> 00:25:50,600
\nman just like the half shekel
\nwas collected for every man. <\/p>\n

354
\n00:25:51,000 –> 00:25:55,600
\nSo Christ’s triumphant Golgotha
\nwas for every man. <\/p>\n

355
\n00:25:58,200 –> 00:26:00,800
\nShould be not a surprise to us
\nthat John provides the most <\/p>\n

356
\n00:26:00,800 –> 00:26:04,800
\ndetailed account of the plaque
\nabove Christ’s head that read <\/p>\n

357
\n00:26:04,900 –> 00:26:07,300
\nJesus of Nazareth, the king of
\nthe Jews. <\/p>\n

358
\n00:26:08,500 –> 00:26:11,900
\nThe king of.
\nThe Jews. <\/p>\n

359
\n00:26:13,400 –> 00:26:16,300
\nThis sign was in all three
\nlanguages. <\/p>\n

360
\n00:26:17,400 –> 00:26:23,000
\nSo all could read it.
\nIt’s brothers and sisters, all <\/p>\n

361
\n00:26:23,000 –> 00:26:27,000
\nwood.
\nThey all passed by on the way to<\/p>\n

362
\n00:26:27,000 –> 00:26:30,500
\nthe city as John says, for the
\nFeast of the Passover. <\/p>\n

363
\n00:26:32,300 –> 00:26:35,800
\nVerse 20 says this title.
\nThen read many of the Jews. <\/p>\n

364
\n00:26:38,700 –> 00:26:43,600
\nDivine Providence, made sure
\nthat all who passed by could <\/p>\n

365
\n00:26:43,700 –> 00:26:47,800
\nread it.
\nAnd John’s gospel shows us <\/p>\n

366
\n00:26:47,800 –> 00:26:51,700
\nclearly just that the Sanhedrin,
\nthey traveled to the Cross to <\/p>\n

367
\n00:26:51,700 –> 00:26:56,000
\nadmire, their three-year quest
\nto kill their Messiah. <\/p>\n

368
\n00:26:57,100 –> 00:27:00,200
\nAnd they notice above Christ’s
\nhead. <\/p>\n

369
\n00:27:02,400 –> 00:27:07,000
\nA type of sorts.
\nAnd the running back to Pilots <\/p>\n

370
\n00:27:07,000 –> 00:27:11,000
\nwith their correction and Pilots
\nwords ring loud and true 2000 <\/p>\n

371
\n00:27:11,000 –> 00:27:13,400
\nyears later.
\nWhat I have written I have <\/p>\n

372
\n00:27:13,400 –> 00:27:16,900
\nwritten now in most
\ntranslations, which the King <\/p>\n

373
\n00:27:16,900 –> 00:27:19,900
\nJames for some reason does not
\ninclude, is a small word in <\/p>\n

374
\n00:27:19,900 –> 00:27:22,700
\nverse 19 that it’s worth jotting
\nin your margin. <\/p>\n

375
\n00:27:24,500 –> 00:27:28,000
\nThe word.
\nAlso, the verse reads in the ESV<\/p>\n

376
\n00:27:28,000 –> 00:27:33,200
\nand many others and pilot also
\nwrote an inscription. <\/p>\n

377
\n00:27:34,800 –> 00:27:38,300
\nAnd put it on the cross and
\npilot also wrote an inscription.<\/p>\n

378
\n00:27:39,200 –> 00:27:43,900
\nThis may very well be implying
\nthat the Sanhedrin Jews had <\/p>\n

379
\n00:27:43,900 –> 00:27:48,700
\nprepared their sign, but the
\npilot almost as if he was <\/p>\n

380
\n00:27:48,700 –> 00:27:51,500
\nexpressing his sheer annoyance
\nwith this group. <\/p>\n

381
\n00:27:52,600 –> 00:27:57,600
\nFor the Ridiculousness of this
\ncase. he also prepared a sign <\/p>\n

382
\n00:27:58,400 –> 00:28:02,600
\nand instead of a rebel leader
\nhanging in their midst, named <\/p>\n

383
\n00:28:02,600 –> 00:28:07,700
\nBarabbas, these 70, whose sole
\npurpose should have been to lead<\/p>\n

384
\n00:28:07,700 –> 00:28:11,500
\nthe nation to their King stood
\nas leaders of the greatest <\/p>\n

385
\n00:28:11,500 –> 00:28:18,400
\nRebellion, the Earth has seen
\nBut Christ died on Golgotha. <\/p>\n

386
\n00:28:20,400 –> 00:28:25,000
\nChrist died.
\nGolgotha For every man. <\/p>\n

387
\n00:28:28,800 –> 00:28:36,000
\nJohn sees Christ. as the center,
\nthe representative of us all and<\/p>\n

388
\n00:28:36,000 –> 00:28:41,600
\neven though all do not accept
\nhim, As was in the case of one <\/p>\n

389
\n00:28:41,600 –> 00:28:44,900
\nof the thieves, his sacrifice
\nwas made for the sins of the <\/p>\n

390
\n00:28:44,908 –> 00:28:48,100
\nworld.
\nIf they would, but identify with<\/p>\n

391
\n00:28:48,100 –> 00:28:50,700
\nhim carry their cross and follow
\nhim. <\/p>\n

392
\n00:28:51,900 –> 00:28:55,300
\nHe was lifted up here in
\nGolgotha. <\/p>\n

393
\n00:28:57,400 –> 00:29:00,400
\nBrothers and sisters young
\npeople friends. <\/p>\n

394
\n00:29:01,700 –> 00:29:03,800
\nHow blessed we are that this
\ntable. <\/p>\n

395
\n00:29:06,500 –> 00:29:12,700
\nIs for everyone.
\nAll of us have been invited to <\/p>\n

396
\n00:29:12,700 –> 00:29:17,100
\nit if we but to follow after him
\nand his commands. <\/p>\n

397
\n00:29:18,000 –> 00:29:22,000
\nWe see manifested in its
\nemblems, the glory of Yahweh and<\/p>\n

398
\n00:29:22,000 –> 00:29:28,100
\nour response is he is good.
\nFor his Mercy, endures forever <\/p>\n

399
\n00:29:28,500 –> 00:29:32,000
\nand we take this bread.
\nNow, we would take this wine and<\/p>\n

400
\n00:29:32,000 –> 00:29:34,400
\nwe see our own participation in
\nit. <\/p>\n

401
\n00:29:36,800 –> 00:29:41,400
\nChrist at our Center because he
\nis the center of everyone. <\/p>\n

402
\n00:29:43,700 –> 00:29:45,300
\nEven though all do not accept
\nhim. <\/p>\n

403
\n00:29:47,400 –> 00:29:53,400
\nAll kin. so, as we conclude our
\nweek together, We look to the <\/p>\n

404
\n00:29:53,400 –> 00:29:57,000
\nbeginner.
\nThe finisher of our faith. <\/p>\n

405
\n00:29:58,800 –> 00:30:02,100
\nA man who by willingly climbing
\non the cross. <\/p>\n

406
\n00:30:05,100 –> 00:30:08,400
\nTook on himself, the power of
\nevery Giant. <\/p>\n

407
\n00:30:09,500 –> 00:30:13,300
\nFor all men.
\nLet us now focus. <\/p>\n

408
\n00:30:13,300 –> 00:30:17,400
\nOur thoughts on that death and
\nthat Resurrection, the man who <\/p>\n

409
\n00:30:17,400 –> 00:30:21,400
\ndied for all the Lamb of God,
\nwhich taketh away the sin of the<\/p>\n

410
\n00:30:21,400 –> 00:30:25,800
\nworld.
\nPerhaps, it’s author, had the <\/p>\n

411
\n00:30:25,800 –> 00:30:31,300
\nmeaning of Golgotha.
\nThe Forefront of his mind when <\/p>\n

412
\n00:30:31,300 –> 00:30:37,300
\nthe letter was written to none
\nother than the Hebrews. quoting <\/p>\n

413
\n00:30:37,300 –> 00:30:42,600
\nfrom none, other than Psalm 8
\nthe words and thoughts of David <\/p>\n

414
\n00:30:42,600 –> 00:30:50,700
\nafter slaying Goliath Hebrews 2
\nverse 9. but we see Jesus. <\/p>\n

415
\n00:30:52,200 –> 00:30:54,900
\nWho was made a little lower than
\nthe angels for the suffering of <\/p>\n

416
\n00:30:54,900 –> 00:30:58,300
\ndeath.
\nCrowned with Glory and Honor <\/p>\n

417
\n00:30:59,400 –> 00:31:03,700
\nthat he by the grace of God.
\nShould taste death. <\/p>\n

418
\n00:31:05,500 –> 00:31:21,800
\nFor every man,
\nthank you for listening to the <\/p>\n

419
\n00:31:21,800 –> 00:31:23,600
\ngood christadelphians talks
\npodcast. <\/p>\n

420
\n00:31:24,300 –> 00:31:26,300
\nWe hope this talk helped you in
\nyour walk. <\/p>\n

421
\n00:31:26,700 –> 00:31:29,100
\nIf you would like to hear more,
\nplease subscribe for new <\/p>\n

422
\n00:31:29,100 –> 00:31:31,900
\nepisodes and leave a review and
\napple podcast or whatever <\/p>\n

423
\n00:31:31,900 –> 00:31:34,600
\nservice you are using to help
\nmore people find the show when <\/p>\n

424
\n00:31:34,600 –> 00:31:37,300
\nthey search for it.
\nIf you enjoyed this particular <\/p>\n

425
\n00:31:37,300 –> 00:31:39,900
\ntalk, please share it with
\nsomeone who you think might <\/p>\n

426
\n00:31:39,900 –> 00:31:42,500
\nenjoy it as well for show notes
\non the talk. <\/p>\n

427
\n00:31:42,500 –> 00:31:45,900
\nYou just listened to visit our
\nshow page at anchor dot f, m \/ <\/p>\n

428
\n00:31:45,900 –> 00:31:49,500
\nG, CT, or check the show notes
\nsection of your podcast player. <\/p>\n

429
\n00:31:50,600 –> 00:31:53,000
\nPlease share your thoughts on
\nthe talk from this week on our <\/p>\n

430
\n00:31:53,000 –> 00:31:55,800
\nFacebook or Instagram Pages
\nwhere we are at good <\/p>\n

431
\n00:31:55,800 –> 00:32:00,200
\nchristadelphians, talks on
\nTwitter where we are at GCT <\/p>\n

432
\n00:32:00,200 –> 00:32:03,500
\nunderscore podcast or leave a
\ncomment on our YouTube channel <\/p>\n

433
\n00:32:03,600 –> 00:32:05,200
\nwhere these talks are posted as
\nwell. <\/p>\n

434
\n00:32:05,600 –> 00:32:07,600
\nIf, you know of a great talk, we
\nwant to know about it. <\/p>\n

435
\n00:32:07,600 –> 00:32:10,500
\nTo send a suggestion to our
\nemail at good. <\/p>\n

436
\n00:32:10,500 –> 00:32:13,600
\nChris Duffy and talks at
\ngmail.com or message us on any <\/p>\n

437
\n00:32:13,600 –> 00:32:16,700
\nof our social media accounts.
\nThank you for listening. <\/p>\n

438
\n00:32:16,900 –> 00:32:19,000
\nGod, bless and talk to you next
\nweek.<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

This week we are listening to an Exhortation by Brother Jason Robinson (California) that is entitled…<\/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\/58805734\/https%3A%2F%2Fd3ctxlq1ktw2nl.cloudfront.net%2Fstaging%2F2022-9-9%2F0c471c0e-cbc0-12ec-32e4-9cd7aca163d3.mp3","podmotor_file_id":"","podmotor_episode_id":"","cover_image":"","cover_image_id":"","duration":"00:32:32","filesize":"44.70M","filesize_raw":"","date_recorded":"","explicit":"","block":""},"tags":[10],"series":[25],"class_list":["post-548","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