Class 4 from Bro. David Levin\u2019s series on \u201cFive Facets of Resurrection\u201d<\/p>\n<\/p>\n
Class 4 from this series was used for GCT Episode 079.<\/p>\n
2
\n00:00:15,500 –> 00:00:23,300
\nwhen does it?
\nokay, this is the fourth class <\/p>\n
3
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\nin the Senate’s, Peninsula,
\necclesial study day on February <\/p>\n
4
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\n2017, the speaker’s, Brother,
\nDavid Levin. <\/p>\n
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\nAnd the topic this morning is
\nresurrection as exhortation of <\/p>\n
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\nthe do
\nOkay, it seems like we have <\/p>\n
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\nvolume.
\nOpen it, please your Bibles to <\/p>\n
8
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\nLuke chapter 15, 15.
\nAnd if you’re very familiar with<\/p>\n
9
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\nscripture, you probably know
\nwhat’s in Luke, 15 years. <\/p>\n
10
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\nAnd I’m going to ask you a
\nquestion about Luke, 15, you <\/p>\n
11
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\nskim through it.
\nIf you’re not familiar. <\/p>\n
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\nTo get there, be familiar.
\nAnd unlike the question with <\/p>\n
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\nwhich I started yesterday, I’m
\nactually going to ask you for <\/p>\n
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\nyour answer this time. remember
\nyesterday, we started by asking <\/p>\n
15
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\nyou to write down a list of your
\nBible Heroes and This time I can<\/p>\n
16
\n00:01:53,500 –> 00:01:58,900
\nask you another question and
\nthere’s five possible answers <\/p>\n
17
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\nand I’ll ask you to raise your
\nhand. <\/p>\n
18
\n00:02:02,600 –> 00:02:05,600
\nThrough five.
\nWhich one? <\/p>\n
19
\n00:02:05,600 –> 00:02:08,699
\nYou think?
\nAnd here’s the question, excuse <\/p>\n
20
\n00:02:08,699 –> 00:02:17,900
\nme, once you allocate your
\nFocus. <\/p>\n
21
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\nLook if Tino.
\nYeah. <\/p>\n
22
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\nYeah that chapter it’s got some
\nParables. <\/p>\n
23
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\nAnd now here’s the question.
\nHow many parables are in Luke <\/p>\n
24
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\n15?
\nHow many do you see? <\/p>\n
25
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\nSo, I’ll go to the hair, and
\nhere’s the possible answers. <\/p>\n
26
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\nOne, two, three, four, or more
\nthan 45, or more. <\/p>\n
27
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\nThere’s no conversion.
\nSo it’s the same u.s. or <\/p>\n
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\nCanadian.
\nSo, so, your answer will be the <\/p>\n
29
\n00:03:01,800 –> 00:03:04,200
\nsame as mine of were thinking
\nthe same way. <\/p>\n
30
\n00:03:05,300 –> 00:03:10,200
\nBut go through their kind of
\nskim through what you see in, <\/p>\n
31
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\nLuke 15, and determine how many
\nparables to you see and Luke 15.<\/p>\n
32
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\nTake a moment moment there.
\nIt’s not a trick question. <\/p>\n
33
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\nIt’s just Okay, so here’s how
\nmany people are going to start <\/p>\n
34
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\nwith number one, how many people
\nsay there’s one? <\/p>\n
35
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\nParable in Luke 15, any takers
\nfor what How about two? <\/p>\n
36
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\nThree parables.
\nQuite a few people z34. <\/p>\n
37
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\nGot a couple one and a half to
\nmaybe some people moving verging<\/p>\n
38
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\non for how about greater than 4.
\nYou see more that it’s 5 or more<\/p>\n
39
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\nParables.
\nOkay, well let’s look and see <\/p>\n
40
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\nthe let’s look and see.
\nWhat the justification might be <\/p>\n
41
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\nfor each answer.
\nOkay nobody raised their hand <\/p>\n
42
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\nfor one but that that is
\nactually a choice. <\/p>\n
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\nThe reason being in verse 3 it
\nsays so he told them this <\/p>\n
44
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\nParable and that’s the only time
\nthe word Parable occurs in the <\/p>\n
45
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\nchapter, he told the parable and
\nthen in verse 8 and verse 11, <\/p>\n
46
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\nwhere the other two narrative
\nDoesn’t say those are different <\/p>\n
47
\n00:05:04,800 –> 00:05:09,300
\nParables so you could say
\nthere’s only one Parable there <\/p>\n
48
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\nbut it’s told in three different
\nways so that would be the <\/p>\n
49
\n00:05:12,400 –> 00:05:15,800
\njustification if you want to say
\nthere’s really only one Parable.<\/p>\n
50
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\nHow about to who, who wants to
\nargue for two parables? <\/p>\n
51
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\nWhat do you want to take that
\none up? <\/p>\n
52
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\nWell, you could say two because
\nyou could say, well, there’s <\/p>\n
53
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\nreally just two versions of the
\none about the coin and the Sheep<\/p>\n
54
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\nthere, they have the same
\nformat. <\/p>\n
55
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\nThe one about the Lost of the
\nprodigal son is different. <\/p>\n
56
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\nSo it’s really two Parables.
\nAnd one is given in two forms. <\/p>\n
57
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\nThat be I think an argument
\nthere. <\/p>\n
58
\n00:05:50,000 –> 00:05:53,800
\nHow about three that seems to be
\nthe most obvious answer. <\/p>\n
59
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\nIs the story about the lost
\nsheep. <\/p>\n
60
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\nThe story about lost coin and
\nthe story about the prodigal <\/p>\n
61
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\nson.
\nSo, we three would be the prime <\/p>\n
62
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\nof facie.
\nI answer, I think, but some <\/p>\n
63
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\npeople saw more than three.
\nSo where is the word? <\/p>\n
64
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\nIs a fourth one come from.
\nI think you had your hand up. <\/p>\n
65
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\nYeah yeah.
\nThe the parable of the prodigal <\/p>\n
66
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\nson is really to there’s two
\nParables and why it’s the <\/p>\n
67
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\ninvolvement of the older son is
\njust as much as the article son <\/p>\n
68
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\ntoo.
\nSo there’d be a good argument <\/p>\n
69
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\nfor saying religious for four
\nstories for Parables here. <\/p>\n
70
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\nHow about more than four?
\nWhere’s the fifth come from? <\/p>\n
71
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\nIn the pathology.
\nOkay. <\/p>\n
72
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\nSo if you want to say this is
\nreally a parable about the <\/p>\n
73
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\nfather’s concern that you got
\nfive. <\/p>\n
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\nGreat?
\nOkay. <\/p>\n
75
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\nWell the point is that there’s
\nno point, it’s how we read these<\/p>\n
76
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\nthings but I do want to show a
\naway of how every see them one <\/p>\n
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\nthrough five is there’s a
\ncohesiveness here that that ties<\/p>\n
78
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\nthese together and unusual way
\nand A significant point at the <\/p>\n
79
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\nend, and for sake of vocal
\ncontinuity. <\/p>\n
80
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\nI’m just gonna skip a lot of the
\ndetails that this pair of rich <\/p>\n
81
\n00:07:33,000 –> 00:07:39,900
\nrich rich stuff here.
\nBut, I want you to notice that <\/p>\n
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\nthe first two oldest, a episodes
\nof first two, narratives have a <\/p>\n
83
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\nmoral ending.
\nThat is what even? <\/p>\n
84
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\nSo there is more joy in heaven,
\nover one sinner who repents 9900<\/p>\n
85
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\nor bending her. okay, and the
\nquestion is, how does that <\/p>\n
86
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\nmorale?
\nConnect to the the nature of the<\/p>\n
87
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\nparable.
\nIn other words, how does the <\/p>\n
88
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\nparable illustrate repentance
\nJesus says that? <\/p>\n
89
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\nThese are about repentance but
\nhow does a sheep or a coin <\/p>\n
90
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\nrepent?
\nThere is no illustration of <\/p>\n
91
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\nrepentance in these two.
\nPolicy parables. <\/p>\n
92
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\nEven if sheep could repent.
\nIs the Sheep. <\/p>\n
93
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\nDoes this say that?
\nIs sheep straight away? <\/p>\n
94
\n00:08:55,200 –> 00:08:57,600
\nAnd then the Sheep realized, oh
\nmy goodness. <\/p>\n
95
\n00:08:57,600 –> 00:09:00,200
\nI’m lost.
\nI need to come back to the fold.<\/p>\n
96
\n00:09:01,800 –> 00:09:03,600
\nThat’s how, what happens?
\nWhat happens? <\/p>\n
97
\n00:09:03,700 –> 00:09:06,000
\nThey shepherd goes and finds
\nthat. <\/p>\n
98
\n00:09:06,000 –> 00:09:08,000
\nShe picked it up and drags it
\nback. <\/p>\n
99
\n00:09:09,700 –> 00:09:13,500
\nShe is passive that she does not
\nthink that she does not <\/p>\n
100
\n00:09:13,500 –> 00:09:17,100
\nillustrate repentance.
\nAnd a coin. <\/p>\n
101
\n00:09:17,900 –> 00:09:20,600
\nWell that’s not going to happen,
\nNomad coins. <\/p>\n
102
\n00:09:20,600 –> 00:09:24,100
\nDon’t crawl out of the car and
\nsay here I am, you know I <\/p>\n
103
\n00:09:24,100 –> 00:09:29,700
\nshouldn’t rolled away.
\nSo there’s a disconnect between <\/p>\n
104
\n00:09:29,700 –> 00:09:36,000
\nwhat Jesus says is the moral of
\nthe story and what the story is <\/p>\n
105
\n00:09:36,008 –> 00:09:41,800
\nactually about the stories are
\nabout If anything there about <\/p>\n
106
\n00:09:41,800 –> 00:09:46,500
\nGod, going out to find lost
\npeople and bring them back, if <\/p>\n
107
\n00:09:46,500 –> 00:09:50,700
\nthey’re not about repentance.
\nYeah. <\/p>\n
108
\n00:09:50,700 –> 00:09:54,900
\nJennifer is looking thing.
\nHmm, interesting, interesting. <\/p>\n
109
\n00:09:54,900 –> 00:10:01,000
\nNo.
\nNow, keep that kind of in <\/p>\n
110
\n00:10:01,000 –> 00:10:03,900
\nsuspense.
\nSo, you know, we’re left up in <\/p>\n
111
\n00:10:03,900 –> 00:10:07,100
\nthe air here, he stealing these
\nepisodes and then saying, just <\/p>\n
112
\n00:10:07,100 –> 00:10:09,800
\nso it’s like, and if you’re
\nlistening to these, you’re going<\/p>\n
113
\n00:10:09,800 –> 00:10:14,900
\nto say.
\nBut Lord, I don’t understand how<\/p>\n
114
\n00:10:14,900 –> 00:10:18,500
\nis repentance illustrate these
\nstories and he says, okay just <\/p>\n
115
\n00:10:18,500 –> 00:10:21,500
\nkeep listening.
\nSo then he tells the third <\/p>\n
116
\n00:10:21,500 –> 00:10:26,600
\nstory, man has two sons and what
\nhappens here. <\/p>\n
117
\n00:10:27,700 –> 00:10:29,800
\nSun goes away.
\nHe takes the money. <\/p>\n
118
\n00:10:29,800 –> 00:10:33,500
\nHe squanders that he comes to
\nhis right mind. <\/p>\n
119
\n00:10:34,300 –> 00:10:40,500
\nHe does what Does he repent?
\nExactly. <\/p>\n
120
\n00:10:40,600 –> 00:10:45,500
\nHe repents, he comes back now.
\nWhat’s the moral of the third <\/p>\n
121
\n00:10:45,500 –> 00:10:52,500
\nstory?
\nYou have to go down to verse 24.<\/p>\n
122
\n00:10:52,500 –> 00:11:01,500
\nPlease Siri 22 through 24.
\nBut the father said to his <\/p>\n
123
\n00:11:01,500 –> 00:11:04,900
\nservants, bring forth quickly
\nthe best robe and put it on him <\/p>\n
124
\n00:11:05,300 –> 00:11:08,000
\nand put a ring on his hand and
\nshoes on his feet and bring the <\/p>\n
125
\n00:11:08,000 –> 00:11:11,900
\nfatted calf and kill it and let
\nus eat and make Merry for this. <\/p>\n
126
\n00:11:11,900 –> 00:11:14,200
\nMy son was dead and is alive
\nagain. <\/p>\n
127
\n00:11:14,600 –> 00:11:19,800
\nHe was lost and is found and
\nthey began to make Merry okay. <\/p>\n
128
\n00:11:21,300 –> 00:11:27,000
\nso here at the end of the story
\nwhere you would expect the <\/p>\n
129
\n00:11:27,000 –> 00:11:33,900
\nfather to say for this, my son
\nrepented and came home, he says <\/p>\n
130
\n00:11:33,900 –> 00:11:38,300
\nhe was lost and is found In
\nother words, there’s a there’s a<\/p>\n
131
\n00:11:38,300 –> 00:11:41,800
\nmismatch here.
\nThis is the world that should <\/p>\n
132
\n00:11:41,800 –> 00:11:46,200
\nhave been on the first two.
\nThis Sheikh was lost and has now<\/p>\n
133
\n00:11:46,200 –> 00:11:50,900
\nfound the coin is lost, is now
\nfound, but there he has the <\/p>\n
134
\n00:11:51,000 –> 00:11:53,700
\nmorals about repentance which
\nshould have been here. <\/p>\n
135
\n00:11:54,300 –> 00:12:00,600
\nSo you see there, there there,
\nThey’re they’re intertwined in a<\/p>\n
136
\n00:12:00,600 –> 00:12:04,700
\nway that you have to hear all
\nthree of them and figure out <\/p>\n
137
\n00:12:04,700 –> 00:12:09,700
\nwhat’s Jesus getting at it.
\nHe seems like he’s got the, the <\/p>\n
138
\n00:12:09,700 –> 00:12:13,900
\nending, the moral story switched
\nup, but what he’s saying is, you<\/p>\n
139
\n00:12:13,900 –> 00:12:20,100
\nknow, when we put all these
\ntogether, Is that repentance? <\/p>\n
140
\n00:12:21,200 –> 00:12:29,600
\nand God searching are going on,
\nconcurrently People are not <\/p>\n
141
\n00:12:29,600 –> 00:12:33,900
\ngoing sir Chic.
\nPeople have to repent, but God <\/p>\n
142
\n00:12:33,900 –> 00:12:37,200
\nis always directing.
\nGod is looking at a searching. <\/p>\n
143
\n00:12:38,100 –> 00:12:41,500
\nGod is bringing people back
\npeople, repent. <\/p>\n
144
\n00:12:41,500 –> 00:12:47,600
\nGod finds the way to bring them
\ninto the fold, so he he <\/p>\n
145
\n00:12:47,600 –> 00:12:50,300
\ninterconnects these stories that
\nway. <\/p>\n
146
\n00:12:52,000 –> 00:12:56,400
\nHouse.
\nOne more feature of this, we <\/p>\n
147
\n00:12:56,400 –> 00:13:01,600
\nwant to look at again.
\nLook at verse 24. <\/p>\n
148
\n00:13:01,900 –> 00:13:09,800
\nAnd also 32, you can read those
\ntwo please 24:32 for this. <\/p>\n
149
\n00:13:09,800 –> 00:13:12,700
\nMy son was dead and is alive
\nagain. <\/p>\n
150
\n00:13:12,800 –> 00:13:17,500
\nHe was lost and is found and
\nthey began to make Merry but it <\/p>\n
151
\n00:13:17,500 –> 00:13:19,900
\nwas meat to make Merry and be
\nglad for this. <\/p>\n
152
\n00:13:19,900 –> 00:13:24,100
\nI brother was dead and is alive
\nagain and was lost. <\/p>\n
153
\n00:13:24,400 –> 00:13:30,000
\nHis phone.
\nSo there’s an extra phrase. <\/p>\n
154
\n00:13:30,000 –> 00:13:34,600
\nHere it is true.
\nThe son was lost and is found <\/p>\n
155
\n00:13:35,100 –> 00:13:40,500
\nbut he adds this my son was dead
\nand is alive. <\/p>\n
156
\n00:13:40,900 –> 00:13:44,000
\nNow you don’t need that to make
\nthe point of the story. <\/p>\n
157
\n00:13:44,400 –> 00:13:48,400
\nHe could have just said he was
\nlost and is found he had gone <\/p>\n
158
\n00:13:48,400 –> 00:13:55,900
\naway in his comeback but by
\nadding the overlay of dead, And <\/p>\n
159
\n00:13:55,900 –> 00:14:00,300
\nalive.
\nHe brings us into what I call <\/p>\n
160
\n00:14:00,300 –> 00:14:05,800
\nthe exhortation alas.
\nPecked of Resurrection, this is <\/p>\n
161
\n00:14:05,800 –> 00:14:10,300
\na description of Resurrection
\ndead and alive. <\/p>\n
162
\n00:14:11,000 –> 00:14:14,500
\nIt was as if he was dead, he was
\ngone. <\/p>\n
163
\n00:14:14,800 –> 00:14:20,600
\nHe didn’t exist anymore.
\nBut yet he has life again in the<\/p>\n
164
\n00:14:20,600 –> 00:14:23,100
\ngrace of God in his own
\nrepentance. <\/p>\n
165
\n00:14:24,700 –> 00:14:26,500
\nPhrase didn’t need to be in
\nthere. <\/p>\n
166
\n00:14:27,800 –> 00:14:33,200
\nBut it’s added to show us that
\nwhen God brings people from <\/p>\n
167
\n00:14:33,200 –> 00:14:36,900
\nwhatever circumstance of life,
\nno matter how badly. <\/p>\n
168
\n00:14:36,900 –> 00:14:43,300
\nWe mess up our lives.
\nWaste, our inheritance, always <\/p>\n
169
\n00:14:43,600 –> 00:14:47,900
\nlose.
\nHe might be dead but you can <\/p>\n
170
\n00:14:47,900 –> 00:14:52,700
\nbecome alive again.
\nGod brings people back, he finds<\/p>\n
171
\n00:14:52,700 –> 00:14:57,900
\nyou, we repent.
\nAnd we become alive again. <\/p>\n
172
\n00:14:59,200 –> 00:15:04,000
\nSo, that’s the power of
\nexhortation of right. <\/p>\n
173
\n00:15:04,000 –> 00:15:08,800
\nResurrection as exportation,
\nThis young man wasted, <\/p>\n
174
\n00:15:08,800 –> 00:15:14,100
\neverything comes back to life
\nagain. as the father searches <\/p>\n
175
\n00:15:14,100 –> 00:15:21,400
\nfor him and his he repents he
\nwas lost and is found Turn to <\/p>\n
176
\n00:15:21,400 –> 00:15:25,400
\nRomans chapter 4.
\nAnd we’ll look at it another way<\/p>\n
177
\n00:15:26,500 –> 00:15:34,600
\nin which Life and death and life
\nis used as an exhortation all <\/p>\n
178
\n00:15:34,600 –> 00:15:39,800
\nmanner to show us that no
\nproblem is too big for God. <\/p>\n
179
\n00:15:39,800 –> 00:15:47,900
\nNo situation is so bad and the
\ngod overlays his power as <\/p>\n
180
\n00:15:48,300 –> 00:15:52,700
\nResurrection in a metaphorical
\nor figurative sense. <\/p>\n
181
\n00:15:53,000 –> 00:16:00,100
\nAnd this episode has to do with
\nAbraham, And Sarah. <\/p>\n
182
\n00:16:01,300 –> 00:16:13,400
\nHaving Isaac. so, the section of
\nRoman Paul is establishing that <\/p>\n
183
\n00:16:13,400 –> 00:16:19,700
\nAbraham, Was justified by his
\nfaith. <\/p>\n
184
\n00:16:20,700 –> 00:16:28,500
\nNot his observance to the law by
\nmaking the point that Abraham <\/p>\n
185
\n00:16:29,600 –> 00:16:34,600
\nbelieved God.
\nThat’s in a quote, stop. <\/p>\n
186
\n00:16:37,000 –> 00:16:40,200
\nVerse 3, Abraham believed God
\nand it was reckoned to him as <\/p>\n
187
\n00:16:40,200 –> 00:16:42,700
\nrighteousness.
\nThat’s in Genesis 15. <\/p>\n
188
\n00:16:44,900 –> 00:16:50,100
\nAnd he makes the point that that
\noccurred before Abraham was <\/p>\n
189
\n00:16:50,100 –> 00:16:53,600
\ncircumcised.
\nAnd other words, Abraham was a <\/p>\n
190
\n00:16:53,600 –> 00:16:57,500
\ngentile when God accepted his
\nfaith. <\/p>\n
191
\n00:16:57,800 –> 00:17:05,500
\nHe was an uncircumcised Gentile.
\nBefore he became the father of <\/p>\n
192
\n00:17:05,500 –> 00:17:10,700
\nthe Jews, he was the father of
\nthe faithful but at that point <\/p>\n
193
\n00:17:10,700 –> 00:17:16,500
\nAbraham had no seed.
\nSo God could not fulfill his <\/p>\n
194
\n00:17:16,500 –> 00:17:23,300
\npromises of the son of Abraham
\nuntil Abraham that children that<\/p>\n
195
\n00:17:23,300 –> 00:17:28,000
\ncame a bit later.
\nBut Abraham’s Faith was reckoned<\/p>\n
196
\n00:17:28,000 –> 00:17:30,500
\nas righteous, and that’s in
\nverse 10. <\/p>\n
197
\n00:17:30,500 –> 00:17:39,000
\nHe said, but this was before he
\nwas And then he goes on to <\/p>\n
198
\n00:17:39,000 –> 00:17:43,700
\nexemplify how strong Abraham’s
\nFaith was that? <\/p>\n
199
\n00:17:43,700 –> 00:17:47,900
\nAbraham believed that God would
\nmake of him a great nation even <\/p>\n
200
\n00:17:47,900 –> 00:17:52,900
\nthough he had no children.
\nThat Abraham’s belief <\/p>\n
201
\n00:17:52,900 –> 00:17:59,600
\ntranscended, his own
\nreproductive inability was <\/p>\n
202
\n00:17:59,600 –> 00:18:04,700
\nAbraham was reproductively dead
\nthere was no biological way that<\/p>\n
203
\n00:18:04,700 –> 00:18:08,300
\nAbraham could have.
\nAn offspring. <\/p>\n
204
\n00:18:09,400 –> 00:18:12,100
\nBut he believed that God would
\nstill provide this form. <\/p>\n
205
\n00:18:12,100 –> 00:18:19,500
\nSo let’s look at that.
\nSo let’s look at Romans 4 and <\/p>\n
206
\n00:18:19,500 –> 00:18:29,100
\nread verses 16 through 24, 16 to
\n24 for this cause it is a faith <\/p>\n
207
\n00:18:29,200 –> 00:18:31,500
\nthat it may be according to
\nGrace to the end that the <\/p>\n
208
\n00:18:31,500 –> 00:18:35,800
\npromise may be sure to all the
\nseed not to that only which is <\/p>\n
209
\n00:18:35,800 –> 00:18:40,200
\nof the law but that also which
\nis of the faith of Abraham who <\/p>\n
210
\n00:18:40,200 –> 00:18:44,700
\nis the father of us.
\nAll As it is written, the father<\/p>\n
211
\n00:18:44,700 –> 00:18:48,900
\nof many nations have I made thee
\nbefore him whom he believed even<\/p>\n
212
\n00:18:48,900 –> 00:18:51,900
\nGod who giveth life to the dead.
\nAnd calleth, the things that are<\/p>\n
213
\n00:18:51,900 –> 00:18:57,300
\nnot as though they were where we
\ngoing to sorry. 24:24, who in <\/p>\n
214
\n00:18:57,300 –> 00:19:00,600
\nHope, believed against hope to
\nthe end, that he might become a <\/p>\n
215
\n00:19:00,600 –> 00:19:04,500
\nfather of many nations according
\nto that, which he had, which had<\/p>\n
216
\n00:19:04,500 –> 00:19:08,000
\nbeen spoken.
\nSo, shall thy seed be without <\/p>\n
217
\n00:19:08,000 –> 00:19:11,000
\nbeing weakened in faith, he
\nconsidered his own body now as <\/p>\n
218
\n00:19:11,000 –> 00:19:14,100
\ngood as dead, he being about, A
\nhundred years old and the <\/p>\n
219
\n00:19:14,100 –> 00:19:17,500
\ndeadness of Sarah’s womb, yet
\nlooking not yet. <\/p>\n
220
\n00:19:17,500 –> 00:19:20,100
\nLooking under the promise of
\nGod, he wavered, not through <\/p>\n
221
\n00:19:20,100 –> 00:19:23,700
\nunbelief, but wax strong.
\nTrue Faith, giving glory to God,<\/p>\n
222
\n00:19:23,700 –> 00:19:27,200
\nand being fully assured that.
\nWhat he had promised, he was <\/p>\n
223
\n00:19:27,200 –> 00:19:31,100
\nable to perform wherefore also
\nit was reckoned unto him for <\/p>\n
224
\n00:19:31,100 –> 00:19:34,400
\nrighteousness.
\nNow, it was not written for his <\/p>\n
225
\n00:19:34,400 –> 00:19:36,400
\nsake alone, that it was reckoned
\nunto him. <\/p>\n
226
\n00:19:36,600 –> 00:19:39,800
\nBut for our sake also unto whom
\nit shall, be reckoned, who <\/p>\n
227
\n00:19:39,800 –> 00:19:42,900
\nbelieve on him that raised
\nJesus, our lord from the dead. <\/p>\n
228
\n00:19:44,900 –> 00:19:52,900
\nOkay, let’s look at some of the
\ncouple of details here about <\/p>\n
229
\n00:19:52,900 –> 00:19:57,600
\nAbraham’s Faith.
\nRemember God promised him a <\/p>\n
230
\n00:19:58,100 –> 00:20:02,300
\ncedar child.
\nSpecial descendant, through <\/p>\n
231
\n00:20:02,300 –> 00:20:05,600
\nwhom.
\nHe would inherit the Earth <\/p>\n
232
\n00:20:05,600 –> 00:20:10,700
\nforever.
\nIt’s promises comes through and <\/p>\n
233
\n00:20:10,700 –> 00:20:16,900
\nchapter 12, 13 15. 17. 22 in
\nGenesis is repeated many times <\/p>\n
234
\n00:20:16,900 –> 00:20:21,700
\nand it’s Amplified.
\nPaul tells us in Galatians. 2 <\/p>\n
235
\n00:20:21,700 –> 00:20:25,500
\nseed is Jesus is heat is one
\nwhich is Christ. <\/p>\n
236
\n00:20:25,600 –> 00:20:32,200
\nWe all inherited Jesus.
\nAbraham was an old man. <\/p>\n
237
\n00:20:33,600 –> 00:20:40,500
\nSarah was not quite as old but
\nstill old, when they left or <\/p>\n
238
\n00:20:42,300 –> 00:20:47,800
\nsometime later.
\nWhen Abraham was 86 he was still<\/p>\n
239
\n00:20:47,800 –> 00:20:55,900
\nhowever able to impregnate Hagar
\nand give birth to Ishmael, Sarah<\/p>\n
240
\n00:20:55,900 –> 00:21:01,200
\nwas Barren all of her life.
\nSo she had never been able to <\/p>\n
241
\n00:21:01,200 –> 00:21:05,500
\nconceive but today.
\nHe six Abraham was still <\/p>\n
242
\n00:21:05,500 –> 00:21:13,100
\nreproductively viable.
\nHowever, by time, he gets to be <\/p>\n
243
\n00:21:13,100 –> 00:21:17,100
\n100 years old.
\nWhen Isaac is born, he’s no <\/p>\n
244
\n00:21:17,100 –> 00:21:22,300
\nlonger because it said Abraham
\nwas as good as dead. <\/p>\n
245
\n00:21:22,300 –> 00:21:24,200
\nIt’s considered his own body, as
\ngood as dead. <\/p>\n
246
\n00:21:24,200 –> 00:21:30,300
\nSo sometime between birth is SLI
\nill and we’ll say your before <\/p>\n
247
\n00:21:30,300 –> 00:21:34,400
\nthe birth of Isaac Abraham
\nbecame impotent. <\/p>\n
248
\n00:21:36,300 –> 00:21:40,200
\nSarah who is never able to
\nconceive. <\/p>\n
249
\n00:21:40,700 –> 00:21:44,700
\nHad become postmenopausal by
\nthis point because it says it <\/p>\n
250
\n00:21:44,700 –> 00:21:49,000
\nit’s in Genesis 18.
\nIt had ceased to be with her <\/p>\n
251
\n00:21:49,000 –> 00:21:53,800
\nafter the manner of women.
\nSo she never had a she’s totally<\/p>\n
252
\n00:21:53,800 –> 00:21:56,200
\nout of it.
\nSo both of them are really done <\/p>\n
253
\n00:21:56,200 –> 00:22:01,800
\nfor and back in those days
\nhaving no fertility clinics <\/p>\n
254
\n00:22:02,600 –> 00:22:04,600
\nmodern drugs, they’re not
\nchildren. <\/p>\n
255
\n00:22:04,900 –> 00:22:08,100
\nThey’re 100 years old.
\nNine years old, she’s posting to<\/p>\n
256
\n00:22:08,100 –> 00:22:09,600
\nBasel.
\nHe’s impotent. <\/p>\n
257
\n00:22:09,600 –> 00:22:12,000
\nWhat do they do?
\nHe still believes. <\/p>\n
258
\n00:22:12,000 –> 00:22:15,300
\nSo there’s a there’s a, there’s
\na biological background here, <\/p>\n
259
\n00:22:15,300 –> 00:22:20,000
\nAbraham saying we’re dead.
\nWe are reproductively dead. <\/p>\n
260
\n00:22:20,400 –> 00:22:26,200
\nBut I still believe that God is
\ngoing to somehow make this <\/p>\n
261
\n00:22:26,200 –> 00:22:31,100
\nhappen.
\nWell, because of his faith, they<\/p>\n
262
\n00:22:31,100 –> 00:22:35,300
\ndid have the miraculous birth of
\nice Isaac. <\/p>\n
263
\n00:22:37,100 –> 00:22:45,300
\nVerse 20 again, Irv, hearse 19,
\nhe did not weaken in faith when <\/p>\n
264
\n00:22:45,300 –> 00:22:49,600
\nhe considered his own body,
\nwhich was as good as dead, <\/p>\n
265
\n00:22:50,300 –> 00:22:52,500
\nbecause he was about 100 years
\nold. <\/p>\n
266
\n00:22:54,300 –> 00:22:58,000
\nIt was not true.
\nEven as an old man at the birth <\/p>\n
267
\n00:22:58,000 –> 00:23:01,600
\nof Ishmael, but now it was chew
\nor when he considered the <\/p>\n
268
\n00:23:01,600 –> 00:23:08,900
\nbareness of Sarah’s womb.
\nShe was as good as dead, but no <\/p>\n
269
\n00:23:08,900 –> 00:23:12,400
\ndistrust made him waiver
\nconcerning the promise of God, <\/p>\n
270
\n00:23:13,100 –> 00:23:17,200
\nbut he grew strong in his faith
\ngave glory to God, fully <\/p>\n
271
\n00:23:17,200 –> 00:23:19,900
\nconvinced that God was able to
\ndo what he promised. <\/p>\n
272
\n00:23:20,400 –> 00:23:23,200
\nThat’s amazing.
\nIt’s absolutely amazing faith <\/p>\n
273
\n00:23:23,200 –> 00:23:30,100
\nthat he had but the point we
\nwant to, see here is those <\/p>\n
274
\n00:23:30,300 –> 00:23:36,900
\naddictions of of how Paul and
\nflex this episode as an instance<\/p>\n
275
\n00:23:36,900 –> 00:23:44,300
\nof Resurrection his body as good
\nas dead Sarah’s body as good as <\/p>\n
276
\n00:23:44,300 –> 00:23:52,300
\ndead and then at the very end of
\nthe chapter that Abraham’s Faith<\/p>\n
277
\n00:23:52,300 –> 00:23:57,600
\nbeing record.
\nAs righteousness is not just for<\/p>\n
278
\n00:23:57,600 –> 00:24:04,300
\nhim. but for all of those who
\nbelieve in what, It will be <\/p>\n
279
\n00:24:04,300 –> 00:24:08,700
\nreckoned to us who believe in
\nhim, that raised from the dead <\/p>\n
280
\n00:24:08,700 –> 00:24:11,600
\nJesus.
\nOur lord, who was put to death <\/p>\n
281
\n00:24:11,600 –> 00:24:14,800
\nour trespasses and raised for
\nour justification. <\/p>\n
282
\n00:24:16,100 –> 00:24:20,700
\nSo Paul concludes It episode
\nwhich starts off with a god <\/p>\n
283
\n00:24:20,700 –> 00:24:26,200
\nbeing greater than any human
\nbiological problem. <\/p>\n
284
\n00:24:26,500 –> 00:24:31,500
\nThat is he can make life out of
\ndeath there. <\/p>\n
285
\n00:24:32,400 –> 00:24:38,200
\nBut also, I can forgive any sin
\nwho is put to death for our sins<\/p>\n
286
\n00:24:38,200 –> 00:24:39,800
\nand raised for our
\njustification. <\/p>\n
287
\n00:24:39,800 –> 00:24:45,100
\nSo he segues he shifts.
\nThe emphasis from Abraham’s <\/p>\n
288
\n00:24:45,100 –> 00:24:52,700
\nfaith and a in a God’s physical
\ninto God’s moral power, put to <\/p>\n
289
\n00:24:52,700 –> 00:24:56,000
\ndeath for a trespasses and
\nraised for our justification. <\/p>\n
290
\n00:24:56,900 –> 00:25:00,900
\nSo, the X rotational power
\nmessage here is that <\/p>\n
291
\n00:25:04,400 –> 00:25:09,000
\nResurrection is uses a search
\nexit sortation to say that <\/p>\n
292
\n00:25:09,300 –> 00:25:11,400
\nthere’s no problem too big for
\nGod. <\/p>\n
293
\n00:25:13,700 –> 00:25:16,300
\nThere’s no problem too big for
\nGod. <\/p>\n
294
\n00:25:17,100 –> 00:25:21,100
\nGood as dead.
\nNot as you God makes life out of<\/p>\n
295
\n00:25:21,100 –> 00:25:26,800
\ndeath.
\nYes it’s exhortation to trust in<\/p>\n
296
\n00:25:26,800 –> 00:25:31,400
\nGod, in all things.
\nSo with that let’s look to the <\/p>\n
297
\n00:25:31,400 –> 00:25:35,400
\nreading we had and go to the
\nresurrection of Lazarus to see <\/p>\n
298
\n00:25:35,400 –> 00:25:44,200
\nour last example of The
\nexhortation of value of <\/p>\n
299
\n00:25:44,200 –> 00:25:48,900
\nResurrection.
\nBecause here were not going to <\/p>\n
300
\n00:25:48,900 –> 00:25:54,500
\nbe talking about a man who was
\nas good as dead or can we talk <\/p>\n
301
\n00:25:54,500 –> 00:25:58,500
\nto a man who was dead?
\nThere’s no metaphor here. <\/p>\n
302
\n00:25:58,900 –> 00:26:03,100
\nThis is not like the prodigal
\nson, who was dead and now he’s <\/p>\n
303
\n00:26:04,200 –> 00:26:06,800
\nalive.
\nThis is Lazarus. <\/p>\n
304
\n00:26:08,200 –> 00:26:12,300
\nThis dead.
\nThis is not reproductively dead.<\/p>\n
305
\n00:26:12,300 –> 00:26:16,200
\nAs is not morally dead.
\nThis is not lost in sin. <\/p>\n
306
\n00:26:16,200 –> 00:26:22,700
\nThis is Dad.
\nDead gone. <\/p>\n
307
\n00:26:26,100 –> 00:26:29,600
\nAlthough it’s a wonderful
\nnarrative here of which I’m only<\/p>\n
308
\n00:26:29,600 –> 00:26:31,700
\ngoing to touch on a few relevant
\nhighlights. <\/p>\n
309
\n00:26:33,400 –> 00:26:40,700
\nThere in Bethany where John 11,
\nthere is a family of Two <\/p>\n
310
\n00:26:40,700 –> 00:26:45,300
\nbrothers and two sisters, Mary
\nand Martha Lazarus, Judas <\/p>\n
311
\n00:26:45,300 –> 00:26:52,300
\nIscariot, who was undoubtedly?
\nThe brother also not going to go<\/p>\n
312
\n00:26:52,300 –> 00:27:00,100
\ninto the demonstration of that.
\nLazarus is probably a young man.<\/p>\n
313
\n00:27:01,800 –> 00:27:04,600
\nCertainly not all the Jesus,
\nmaybe lot younger. <\/p>\n
314
\n00:27:06,100 –> 00:27:10,700
\nHis death was tragic, he had
\nsome illnesses like a very young<\/p>\n
315
\n00:27:10,700 –> 00:27:16,300
\nperson, suddenly dying.
\nSomething, this is a devastating<\/p>\n
316
\n00:27:16,300 –> 00:27:19,100
\ntragedy for the family and all
\nthe friends of Lazarus. <\/p>\n
317
\n00:27:22,400 –> 00:27:25,300
\nThey send for Jesus.
\nWhile he is yet sick, they know.<\/p>\n
318
\n00:27:25,300 –> 00:27:32,900
\nJesus can heal him, Jesus
\npurposely delays because while <\/p>\n
319
\n00:27:32,900 –> 00:27:37,900
\nit would have been quite a
\nmiracle to heal Lazarus, while <\/p>\n
320
\n00:27:37,900 –> 00:27:41,400
\nhe was sick, it would be even
\nbigger meal miracle to heal him <\/p>\n
321
\n00:27:41,400 –> 00:27:43,900
\nwhile he was dead.
\nThey didn’t know that. <\/p>\n
322
\n00:27:43,900 –> 00:27:47,800
\nJesus knew that.
\nSo, Jesus, delays, my time he <\/p>\n
323
\n00:27:47,800 –> 00:27:56,300
\nshows up Lazarus is dead.
\nHarry’s involved, cold. <\/p>\n
324
\n00:27:58,200 –> 00:28:06,200
\nAnd quite gone.
\nMary and Martha are so horribly.<\/p>\n
325
\n00:28:06,200 –> 00:28:11,400
\nDistressed that Jesus delayed.
\nThey both say the same thing to <\/p>\n
326
\n00:28:11,400 –> 00:28:14,000
\nhim.
\nWhy did you take so long? <\/p>\n
327
\n00:28:14,000 –> 00:28:17,200
\nIf you would come her brother,
\nwould not have died. <\/p>\n
328
\n00:28:17,300 –> 00:28:21,000
\nJesus.
\nWatch this just watch this. <\/p>\n
329
\n00:28:23,100 –> 00:28:26,600
\nBuilds up to the say a huge
\nemotional setting. <\/p>\n
330
\n00:28:26,600 –> 00:28:31,100
\nJesus cries.
\nHe finally comes up to the tomb.<\/p>\n
331
\n00:28:34,700 –> 00:28:44,200
\nhas the Stone moved away.
\nAnd does the most observed thing<\/p>\n
332
\n00:28:45,300 –> 00:28:49,900
\nif you were anybody, but Jesus,
\nthat is observed thing you can <\/p>\n
333
\n00:28:49,900 –> 00:28:54,300
\nimagine which is to yell into a
\ntomb. <\/p>\n
334
\n00:28:56,800 –> 00:28:59,400
\nTo somebody who’s dead and tell
\nthem to come out. <\/p>\n
335
\n00:29:01,900 –> 00:29:05,300
\nIt says he said with a loud
\nvoice, which I obviously can not<\/p>\n
336
\n00:29:05,300 –> 00:29:08,000
\ndo today.
\nLazarus, come out. <\/p>\n
337
\n00:29:09,100 –> 00:29:12,400
\nHe’s dead, man.
\nYou know what this doesn’t <\/p>\n
338
\n00:29:12,400 –> 00:29:15,200
\nhappen but the dead man came
\nout. <\/p>\n
339
\n00:29:19,900 –> 00:29:25,700
\nAnd the value of belief in that
\nmiracle for Jesus own <\/p>\n
340
\n00:29:25,700 –> 00:29:30,500
\nResurrection to come shortly.
\nAs you can see, how close is was<\/p>\n
341
\n00:29:30,500 –> 00:29:33,700
\nto Jesus of, you know, man
\nactually in the Tomb and cold <\/p>\n
342
\n00:29:33,700 –> 00:29:37,200
\nand dead.
\nFor three days, that Jesus knew <\/p>\n
343
\n00:29:37,200 –> 00:29:43,300
\nthat it would be God’s angels,
\ntelling him to come out within. <\/p>\n
344
\n00:29:43,500 –> 00:29:48,500
\nI don’t know a years.
\nSo whenever this happened Is <\/p>\n
345
\n00:29:48,500 –> 00:29:51,900
\nthat?
\nAnd for all who saw this, but <\/p>\n
346
\n00:29:51,900 –> 00:29:56,300
\nthere’s a few more details here.
\nReally amplify this to even <\/p>\n
347
\n00:29:56,700 –> 00:29:59,700
\ngreater story.
\nThis is just just the way this <\/p>\n
348
\n00:29:59,700 –> 00:30:03,400
\ntext is constructed is
\nabsolutely amazing. <\/p>\n
349
\n00:30:03,400 –> 00:30:09,900
\nI will show a few things to you
\nthe named Lazarus occurs, excuse<\/p>\n
350
\n00:30:09,900 –> 00:30:22,800
\nme.
\nIn chapter 11 and 12, there’s 11<\/p>\n
351
\n00:30:23,100 –> 00:30:26,000
\noccurrences of the named
\nLazarus. <\/p>\n
352
\n00:30:29,300 –> 00:30:40,300
\nIf you look at verse 14, Where
\nJesus told them plainly Lazarus <\/p>\n
353
\n00:30:40,300 –> 00:30:47,200
\nis dead.
\nFrom verse 14 until verse 43. <\/p>\n
354
\n00:30:47,300 –> 00:30:50,000
\nHowever, the named Lazarus does
\nnot occur. <\/p>\n
355
\n00:30:51,400 –> 00:30:56,500
\nThere’s a space in which he is
\nonly referred to as a pronoun, <\/p>\n
356
\n00:30:57,800 –> 00:31:04,700
\nor your brother, or the dead man
\nnamed Lazarus disappears from <\/p>\n
357
\n00:31:04,700 –> 00:31:07,900
\nthe text.
\nIt occurs, five times up to <\/p>\n
358
\n00:31:07,900 –> 00:31:15,200
\nthere and the six of cards is in
\nverse 43, where he says, Lazarus<\/p>\n
359
\n00:31:15,200 –> 00:31:19,800
\ncome out.
\nSo, the whole time Lazarus is <\/p>\n
360
\n00:31:19,800 –> 00:31:21,800
\ndead.
\nHe has to Identity. <\/p>\n
361
\n00:31:22,900 –> 00:31:25,400
\nHe’s just your brother.
\nHe’s the dead, man. <\/p>\n
362
\n00:31:25,500 –> 00:31:29,400
\nHe’s him.
\nBut the named Lazarus is never <\/p>\n
363
\n00:31:29,400 –> 00:31:31,800
\nused in the text during the
\ntime. <\/p>\n
364
\n00:31:31,800 –> 00:31:34,900
\nHe’s dead.
\nIt’s the emphasized. <\/p>\n
365
\n00:31:34,900 –> 00:31:40,000
\nHe’s gone.
\nEven more. <\/p>\n
366
\n00:31:43,000 –> 00:31:51,200
\nLook at verse 39.
\nJesus said, take away the stone <\/p>\n
367
\n00:31:51,200 –> 00:31:58,300
\nmarthis, the sister of who the
\ndead man did say, the sister of <\/p>\n
368
\n00:31:58,300 –> 00:32:01,300
\nLazarus, remember he’s dead.
\nHe’s gone. <\/p>\n
369
\n00:32:01,800 –> 00:32:05,900
\nHe’s only the dead, man.
\nIt’s the first time that phrases<\/p>\n
370
\n00:32:05,900 –> 00:32:09,500
\nused, and then that is the
\nphrase. <\/p>\n
371
\n00:32:09,600 –> 00:32:16,400
\nAnd that is shows up again, in
\nverse 44, the dead man, came <\/p>\n
372
\n00:32:16,400 –> 00:32:22,500
\nout, debt meant, don’t come Of
\ngraves, but this was different. <\/p>\n
373
\n00:32:23,500 –> 00:32:27,400
\nThis was after Jesus called him
\nby name again. <\/p>\n
374
\n00:32:28,200 –> 00:32:31,800
\nSo you have the dead man and
\nLazarus. <\/p>\n
375
\n00:32:31,800 –> 00:32:34,400
\nCome out.
\nThe first time this is his <\/p>\n
376
\n00:32:34,400 –> 00:32:38,800
\nactual name is used since way
\nback in first 1314. <\/p>\n
377
\n00:32:41,100 –> 00:32:43,200
\nAnd now the dead man is alive
\nagain. <\/p>\n
378
\n00:32:44,100 –> 00:32:47,900
\nJust remarkable how the text is
\nemphasizing. <\/p>\n
379
\n00:32:48,900 –> 00:32:52,400
\nThat’s it and for the rest of 11
\nand chapter 12, he’s Lazarus <\/p>\n
380
\n00:32:52,400 –> 00:32:59,200
\nagain, he’s back to life. but
\nthat’s pretty good but that’s <\/p>\n
381
\n00:32:59,200 –> 00:33:04,200
\neven more this emphasis on the
\nname. <\/p>\n
382
\n00:33:04,800 –> 00:33:12,700
\nTurn back one page to chapter 10
\nof John. <\/p>\n
383
\n00:33:19,000 –> 00:33:32,000
\nThis is and look at this.
\nLook at the first. or versus <\/p>\n
384
\n00:33:34,400 –> 00:33:38,200
\nJohn 10, 1 through 4 verily,
\nverily. <\/p>\n
385
\n00:33:38,200 –> 00:33:41,000
\nI say unto you.
\nHe that entereth not by the door<\/p>\n
386
\n00:33:41,000 –> 00:33:44,200
\ninto the fold of the sheep, but
\nclimbing up some other way. <\/p>\n
387
\n00:33:44,200 –> 00:33:47,600
\nThe same is a thief and a
\nrobber, but he that entereth in <\/p>\n
388
\n00:33:47,600 –> 00:33:51,300
\nby the door, is The Shepherd of
\nthe sheep to him, the Porter <\/p>\n
389
\n00:33:51,300 –> 00:33:54,300
\nopeneth and the sheep hear his
\nvoice and he calleth his own <\/p>\n
390
\n00:33:54,300 –> 00:33:56,300
\nSheep by name and leadeth them
\nout. <\/p>\n
391
\n00:33:56,800 –> 00:34:00,000
\nWhen he has put forth all his
\nown, he goeth before them and <\/p>\n
392
\n00:34:00,000 –> 00:34:02,200
\nthe Sheep.
\nFollow him for they know his <\/p>\n
393
\n00:34:02,200 –> 00:34:09,699
\nvoice This parable of the
\nillustration of the sheep is <\/p>\n
394
\n00:34:09,699 –> 00:34:15,000
\nactually, what’s happening.
\nWith Jesus Lazarus. <\/p>\n
395
\n00:34:19,600 –> 00:34:24,400
\nThe door that is open the
\ngatekeeper opens. <\/p>\n
396
\n00:34:24,400 –> 00:34:28,100
\nRemember Jesus said move the
\nstone? <\/p>\n
397
\n00:34:30,300 –> 00:34:35,699
\nHe calls them by name in verse
\n3. <\/p>\n
398
\n00:34:35,900 –> 00:34:40,400
\nHe calls them by name member
\nLazarus, come out Jeep. <\/p>\n
399
\n00:34:40,400 –> 00:34:45,800
\nJesus opens and calls Lazarus
\nand the text in the leaven is so<\/p>\n
400
\n00:34:45,800 –> 00:34:52,600
\ncareful about how it uses that.
\nThey was worse so he says it <\/p>\n
401
\n00:34:52,600 –> 00:34:58,000
\ncalls him by name.
\nIt’s as an extra meaning, he’s <\/p>\n
402
\n00:34:58,000 –> 00:35:01,600
\nnot the dead man anymore.
\nHe’s brought to life again by <\/p>\n
403
\n00:35:01,600 –> 00:35:04,400
\nthe use of his name.
\nJesus calling him by name. <\/p>\n
404
\n00:35:05,900 –> 00:35:10,200
\nAnd he leads them out.
\nJust as it’s written a John <\/p>\n
405
\n00:35:10,200 –> 00:35:16,300
\nOliver chapter 11, he came out
\nof the Grave when he is, brought<\/p>\n
406
\n00:35:16,300 –> 00:35:19,800
\nthem out.
\nAll his own, he goes before <\/p>\n
407
\n00:35:19,800 –> 00:35:24,900
\nthem, the Sheep follow him.
\nSo, Lazarus is not only brought <\/p>\n
408
\n00:35:24,900 –> 00:35:29,700
\nback to life.
\nHe’s brought back because of the<\/p>\n
409
\n00:35:29,700 –> 00:35:31,900
\nvoice of Jesus Calling You by
\nname. <\/p>\n
410
\n00:35:31,900 –> 00:35:35,600
\nIt’s an act of shepherding as
\nwell as an act of Resurrection. <\/p>\n
411
\n00:35:37,000 –> 00:35:42,100
\nAnd even one more, one more,
\namplification of this theme. <\/p>\n
412
\n00:35:42,100 –> 00:35:56,600
\nGo back to John, chapter 5.
\nWhen she uses his discourse <\/p>\n
413
\n00:35:56,600 –> 00:36:04,300
\nhanging on judgment, and how he,
\nthe father is given to Jesus all<\/p>\n
414
\n00:36:04,300 –> 00:36:11,500
\njudgment.
\nAnd those who hear the voice of <\/p>\n
415
\n00:36:11,500 –> 00:36:17,100
\nJesus will live.
\nLook at John 5 and verse 25, <\/p>\n
416
\n00:36:20,400 –> 00:36:22,900
\nverily, verily.
\nI say unto you the hour cometh. <\/p>\n
417
\n00:36:22,900 –> 00:36:27,800
\nAnd now is, when the dead, shall
\nhear the voice of the Son of God<\/p>\n
418
\n00:36:28,300 –> 00:36:33,000
\nand they, that hear shall live
\nthe hour is coming and now is <\/p>\n
419
\n00:36:33,000 –> 00:36:36,200
\nwhen the dead will hear the
\nvoice. <\/p>\n
420
\n00:36:37,600 –> 00:36:40,200
\nOf the Son of God, those who
\nhear will live. <\/p>\n
421
\n00:36:40,200 –> 00:36:45,400
\nHe’s talking metaphorically
\nabout the people dead in sins. <\/p>\n
422
\n00:36:46,800 –> 00:36:50,500
\nBut he’s also talking
\nfiguratively about what’s going <\/p>\n
423
\n00:36:50,500 –> 00:36:55,100
\nto happen in the Resurrection.
\nThe Dead will hear the voice of <\/p>\n
424
\n00:36:55,100 –> 00:36:58,200
\nthe Son of God.
\nThis was literally true of <\/p>\n
425
\n00:36:58,200 –> 00:37:01,400
\nLazarus.
\nSo I said, you don’t walk up to <\/p>\n
426
\n00:37:01,400 –> 00:37:07,300
\nit tomb and talk to dead people
\nunless you’re Jesus, the dead <\/p>\n
427
\n00:37:07,300 –> 00:37:11,000
\nwill hear his voice.
\nDead can’t hear your voice <\/p>\n
428
\n00:37:11,000 –> 00:37:12,800
\nunless they’re brought back to
\nlife. <\/p>\n
429
\n00:37:13,400 –> 00:37:18,300
\nSo, it’s more than a story of
\npeople being redeemed from sin. <\/p>\n
430
\n00:37:19,100 –> 00:37:24,100
\nIt’s about it doesn’t matter
\nwhere you are in life, even if <\/p>\n
431
\n00:37:24,100 –> 00:37:32,500
\nyou’re dead, Jesus will bring
\nyou life again. the Redemption <\/p>\n
432
\n00:37:32,500 –> 00:37:42,400
\nfrom sin is, Given in terms of
\nlife and death resurrected, the <\/p>\n
433
\n00:37:42,400 –> 00:37:44,600
\nhour is coming.
\nAnd now is when the dead will <\/p>\n
434
\n00:37:44,600 –> 00:37:47,600
\nhear, that is people listening
\nto Jesus. <\/p>\n
435
\n00:37:47,700 –> 00:37:52,200
\nNow is John chapter 5 people
\nlistening, the spiritually dead <\/p>\n
436
\n00:37:52,200 –> 00:37:58,000
\nhere, Jesus the hour is coming
\nand will be when Lazarus will <\/p>\n
437
\n00:37:58,300 –> 00:38:00,400
\nliterally hear the voice of
\nJesus. <\/p>\n
438
\n00:38:00,800 –> 00:38:03,100
\nThe hours yet coming and the
\nresurrection. <\/p>\n
439
\n00:38:03,100 –> 00:38:07,300
\nWhen all those who have died in,
\nJesus will hear his voice when <\/p>\n
440
\n00:38:07,300 –> 00:38:09,400
\nhe says.
\nTo them come out. <\/p>\n
441
\n00:38:10,800 –> 00:38:17,700
\nThey know him by name.
\nSo exhortation, the value were <\/p>\n
442
\n00:38:17,700 –> 00:38:24,200
\nthe application of Resurrection
\nis exportation is to teach us <\/p>\n
443
\n00:38:24,200 –> 00:38:32,300
\nthat there is no problem too,
\nbig for God, not Life Death, no <\/p>\n
444
\n00:38:32,300 –> 00:38:35,500
\nmatter how much we sin, no
\nmatter how much we mess up. <\/p>\n
445
\n00:38:36,000 –> 00:38:41,500
\nThe prodigal son goes away,
\nAbraham dead in his old age <\/p>\n
446
\n00:38:41,500 –> 00:38:46,700
\nLazarus dead in the Tomb and God
\nsaid The debt shall be alive. <\/p>\n
447
\n00:38:48,100 –> 00:38:52,300
\nThis is the power of
\nResurrection that encourages us <\/p>\n
448
\n00:38:52,500 –> 00:38:55,600
\ndaily to believe that.
\nThat’s the Jesus. <\/p>\n
449
\n00:38:55,600 –> 00:38:58,700
\nWe believe in that God.
\nResurrected him in. <\/p>\n
450
\n00:38:58,700 –> 00:39:02,700
\nHe has that power in our lives
\nnow, and when he returns,<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"
Class 4 from Bro. David Levin\u2019s series on \u201cFive Facets of Resurrection\u201d Class 4 from this…<\/p>\n","protected":false},"author":1,"featured_media":786,"menu_order":0,"comment_status":"open","ping_status":"closed","template":"","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"episode_type":"","audio_file":"https:\/\/anchor.fm\/s\/8765608\/podcast\/play\/36499939\/https%3A%2F%2Fd3ctxlq1ktw2nl.cloudfront.net%2Fstaging%2F2021-6-1%2Fbb47d97a-623b-bf4d-0299-8708941dd250.mp3","podmotor_file_id":"","podmotor_episode_id":"","cover_image":"","cover_image_id":"","duration":"00:39:07","filesize":"17.91M","filesize_raw":"","date_recorded":"","explicit":"","block":""},"tags":[7],"series":[18],"class_list":["post-717","podcast","type-podcast","status-publish","has-post-thumbnail","hentry","tag-season2","series-gct-ext"],"aioseo_notices":[],"episode_featured_image":"https:\/\/goodchristadelphiantalks.com\/wp-content\/uploads\/2022\/11\/1319730-1546836077275-ad9b1fa65b482-scaled.jpg","episode_player_image":"https:\/\/i0.wp.com\/goodchristadelphiantalks.com\/wp-content\/uploads\/2022\/03\/1319730-1546836075997-e4feb369d8bf.jpg?fit=400%2C400&ssl=1","download_link":"https:\/\/goodchristadelphiantalks.com\/podcast-download\/717\/david-levin-class-4-resurrection-as-exhortation-exhortation","player_link":"https:\/\/goodchristadelphiantalks.com\/podcast-player\/717\/david-levin-class-4-resurrection-as-exhortation-exhortation","audio_player":"https:\/\/goodchristadelphiantalks.com\/podcast-player\/717\/david-levin-class-4-resurrection-as-exhortation-exhortation<\/a>","episode_data":{"playerMode":"dark","subscribeUrls":{"anchor":{"key":"anchor","url":"https:\/\/anchor.fm\/gct-extended","label":"Anchor","class":"anchor","icon":"anchor.png"},"apple_podcasts":{"key":"apple_podcasts","url":"https:\/\/itunes.apple.com\/us\/podcast\/good-christadelphian-talks-extended\/id1451458376?mt=2&uo=4","label":"Apple Podcasts","class":"apple_podcasts","icon":"apple-podcasts.png"},"breaker":{"key":"breaker","url":"","label":"Breaker","class":"breaker","icon":"breaker.png"},"castbox":{"key":"castbox","url":"https:\/\/castbox.fm\/channel\/id1440738","label":"CastBox","class":"castbox","icon":"castbox.png"},"google_podcasts":{"key":"google_podcasts","url":"https:\/\/www.google.com\/podcasts?feed=aHR0cHM6Ly9hbmNob3IuZm0vcy84NzY1NjA4L3BvZGNhc3QvcnNz","label":"Google Podcasts","class":"google_podcasts","icon":"google-podcasts.png"},"overcast":{"key":"overcast","url":"https:\/\/overcast.fm\/itunes1451458376\/good-christadelphian-talks-extended","label":"Overcast","class":"overcast","icon":"overcast.png"},"pocketcasts":{"key":"pocketcasts","url":"https:\/\/pca.st\/s6u6","label":"PocketCasts","class":"pocketcasts","icon":"pocketcasts.png"},"podbean":{"key":"podbean","url":"","label":"Podbean","class":"podbean","icon":"podbean.png"},"radio_public":{"key":"radio_public","url":"https:\/\/radiopublic.com\/good-christadelphian-talks-extend-8X4LpA","label":"Radio Public","class":"radio_public","icon":"radio-public.png"},"spotify":{"key":"spotify","url":"https:\/\/open.spotify.com\/show\/572NtU94bGKGknHF4gmlM6","label":"Spotify","class":"spotify","icon":"spotify.png"},"stitcher":{"key":"stitcher","url":"https:\/\/www.stitcher.com\/podcast\/anchor-podcasts\/good-christadelphian-talks-extended","label":"Stitcher","class":"stitcher","icon":"stitcher.png"},"youtube":{"key":"youtube","url":"https:\/\/www.youtube.com\/c\/GoodChristadelphianTalksPodcast","label":"YouTube","class":"youtube","icon":"youtube.png"}},"rssFeedUrl":"https:\/\/goodchristadelphiantalks.com\/feed\/podcast\/gct-ext","embedCode":"David Levin – Class 4: Resurrection as Exhortation (Exhortation)<\/a><\/blockquote>