Redeemed From the Curse of the Law (Higher Quality) — Paris Reidhead

Healing Ministry and the Lord Jesus as Healer

My first introduction to the important subject of the Lord for the Body, or Christ our Healer, came when I was a student here in Minneapolis at Northwestern School. I was sick. I had been sick for some time, I couldn't get my strength back, and so I went in to see my good pastor and president of the school, Dr. Riley.

I told him what I was, asked him if I thought I should, he thought I should quit school or what. And he looked at me and smiled, and I'd known him, and he said, Well, the first thing you're going to do is next Sunday afternoon go down to Jackson Hall to Charlie Ingersoll's meeting.

And you're going to go in and ask Charlie Ingersoll to pray for you, and you tell him I sent you. Well, I inquired a little bit about Charlie Ingersoll. In the book by T .J. McCrossan entitled Christ's Paralyzed Church X-rayed, you find reference made to Charlie Ingersoll.

Mr. Ingersoll was an elder in the Oliver Presbyterian Church when Dr. McCrossan was pastor there. And Dr. McCrossan had been examiner in Greek and Hebrew for the Manitoba Presbytery and for the Minnesota Presbytery.

And God had, through the marvelous workings of his grace, brought Dr. McCrossan to the conviction that the Lord Jesus is both able and willing and desirous of healing. And so this had become part of his ministry.

And one of his elders, Charlie Ingersoll, had been greatly blessed of God and had obviously been given this ministry of encouraging people to lay hold of the Lord. Well, I do not know just what happened, but it so fell out that when Dr. McCrossan left, apparently there was a change in emphasis at the Oliver Presbyterian Church, and Dr. Riley had been greatly influenced by A. B. Simpson back years before at Old Orchard, Maine.

And apparently he had gotten vision and burden that made him a friend of what McCrossan stood for, and of Mr. Ingersoll. And so he'd opened Jackson Hall, one of the rooms there in the Sunday school building, to Dr. or to Mr. Ingersoll.

And I went down, and Mr. Ingersoll gave a lovely exhortation and prayed for me. And the Lord touched me and helped me. But I left it there and soon was out in the pastures. The next encounter I had with the subject of healing was when I was pastor in Little Falls, Minnesota, at the First Baptist Church.

Someone was ill, and I went to the hospital. And the doctor met me in the hall, and he said, Brother, if you, Mr. or Reverend, or whatever it was, if you know anybody that knows how to pray, you better call on them.

Because unless something is done that I can't do, this poor party's going to die. Well, I'd already talked with him about this subject, somewhere he'd gotten interested in it, and gave him my unbelief, and told him that I did not believe that healing was for today, or part of our heritage in Christ.

And so in this particular situation, remembering our conversation, he said, If you know somebody that knows how to pray, you better get them. And it was something of a rebus to me. One of the deacons in that church came to me and said, Mr. So-and-so wants us to come and to anoint her and to pray for her.

And so in characteristic temerity, frontery in a sense, I said, Oh, I'm awfully sorry, I can't do that. Well, why not? She asked for it. Oh, I said, You know very well that James was written to the Jews in dispersion.

Now, if you can prove she's a dispersed Jew, I'll be willing to come, but otherwise. And spent 45 minutes explaining to him why I wasn't going to go. He said, You don't believe that. Oh, yes, I said, I believe it, but it's not for us.

And so he said, Well, I better see if there isn't some preacher in town and do it, because she wants someone to come and to anoint her. And so it went on. Very little happened until I got to Africa, and I used to get terribly angry with the Lord that he sent me to do Paul's work, and he didn't give me Paul's equipment.

That seemed sort of small of him, if you ask me, because these people didn't know whether Paul had lived 10 years ago or 2 ,000 years ago. They had no concept of time. And I'd been, when I went to Africa, my Bible was really all that was mine.

It's about the size of a Sunday school quarterly in a 12 Sunday month, or period, you know. It wasn't very big. I'd chopped it up, this to the Jews, this to the tribulation, and I ended up with a cover and a little bit in between.

But I had distributed most of it, and the consequence of that was I used to feel that it wasn't quite fair of the Lord to send me out to do what Paul was supposed to do, but not to allow me to have Paul's equipment and provision.

The Gospel's Challenge in Muslim North Africa

And I remember coming back from Kofte on a steamer where I was a guest of a Sudanese official, a Muslim, and we were talking, and I finally came around to the point where I witnessed to him of Christ, and this Muslim who told me that he was, didn't believe in the religion of Islam, but he was socially and politically and economically a Muslim, because it was his culture, but not religiously.

And so I told him of Christ, and he sat there and just wept. And then, just about the time I thought surely he was going to open his heart to our wonderful Lord, he left. And I didn't see him till the next day, when I came to talk with him, he was quite aloof and indifferent, and I was disturbed.

Well, we got to talking, and I pressed the claims of Christ upon him and asked him to receive our Lord. And I'll never forget his looking at me and saying, Mr. Reed, you want me to receive Christ. Do you know what that's going to cost me?

That's going to mean I'll lose my job, or if I witness to him I'll certainly lose that. It's going to mean I'll lose my house, because the mortgage is held by my father-in-law, who's a fanatical Muslim.

It means my wife will be taken away from me. My children will be taken away from me. And it furthermore means that my mother is going to take a vow down at the mosque that she will not rest until she's killed me, because this is one of the five pillars of our faith, to kill the infidel.

And she's going to swear a curse on anybody's head that kills me, because she's going to say it's her responsibility to do it. She bore me and she should kill me. Now I, he said, you're asking me to do that on the basis of what you presented.

I said, yes, I am. I know that. He said, let me ask you something. You say that Jesus Christ is alive, and I say that Muhammad is dead. We know he's buried in the Kaaba in Mecca. We go there to go around the tomb of Muhammad.

Now I want to ask you one question. What can your living Jesus do that our dead Muhammad can't? And I said, now he's opened the door. I said, he can take you to heaven. He said, I understand that's what your faith believes, but let me ask you one thing.

Has anyone ever come back, having gone your way, and said he made it? Our people believe that Muhammad will take them to heaven. Now what proof do you have that your way takes people to heaven? Don't they all die?

What happens to them afterwards? How do you know? Other than what the Bible says. Well, I said, we don't, we just know that's what happens. He said, good, but that's what our people believe. What else can Jesus do?

Well, I said, he can make people holy. Oh, he said, like those people that go to the cathedral on Sunday, but they've been drunk at the club on Saturday night. Holy like that, you mean? Well, I mean, no, you've got to distinguish between Christians and Christians, you understand.

Oh, like the missionaries that come and stand up in front of my counter and hammer on the desk when they don't get service fast enough. Is that what you? Well, I said, I'm sure there are some of those.

No, he said, I know there's a difference between them, but I'm just not satisfied. We have some people that live very abstemious lives also. I'm not satisfied with that. What else can he do? Well, I said, after all, he's the one that sent teachers to carry education and medical help to lands like the Sudan.

Oh, yes, I know. He said, also slavery and the atom bomb came from your countries. What else do you have? By this time, I didn't have much to say. He said, I'd like to know what your Jesus can do for our people that are in need.

And I hadn't been taught very much about that. So I left Africa, and I, we talked more, and I left Africa ringing in my ears, what can your living Jesus do that our dead Muhammad can? You see, nine people are being won to Muhammadanism, for every one being won to Christianity.

And missions in North Africa have been there for 150 years, and we have recorded so far 300 converts. That is, we have record of two converts a year for 150 years from Islam. And nine people are being won to Islam, for one being won to Christianity.

Union With Christ and the Fullness of the Spirit

This is the greatest challenge to the church that she's ever faced. And the answer came back to this, what can your living Jesus do that our dead Muhammad can't? Now, this drove me to the Word. I returned from Africa, was made a deputational secretary for a mission, and worked myself to the place out of sheer frustration, and I sometimes think out of a death wish, just to try and escape from myself and the world.

I worked myself down so that in three years of deputational work, I had acute sinusitis, which the doctor said there was no cure, early arteriosclerosis, a vascular collapse, so that most of the time my hands were numb to my elbows.

I'd had a hemorrhoid condition, so that I'd had to have an operation which was only of temporary relief. And the doctor told me that the total condition was such that unless there was immediate relief, I probably could expect death within months.

And I was just about thirty at the time, maybe a little older. And I was desperate, because I knew of nothing else than just the pressure of human enterprise and human activity. One day, down in a little hotel in Georgia, I'd been praying for a long list of needs totaling a quarter of a million dollars, and crying out to God for the supply of these needs.

And all of a sudden it dawned on me that God had sent in about half of that amount, and it was the same sum last year. And this seemed like we were running up hill, we weren't getting anywhere. A quarter of a million dollars last year, God sent in a hundred and twenty-five thousand, and we were up to a quarter of a million again.

How would you ever finish? And all of a sudden the futility dawned on me, and I slipped off the edge of the bed where I was kneeling, and fell straight out on the floor, and sobbed like a baby. And I can remember saying this, Lord, I'm through.

I'm finished. It's absolutely wrong for you ever to have called human beings with nothing but nerves and blood and tissue to serve you. You ought to have made some robots that had copper nerves and aluminum tubes for veins that wouldn't break down.

A human being can't stand this. It's too much. And I told the Lord what I thought of him, and I thought of his work, and that I was utterly finished and absolutely through, and I wouldn't go any further, and as soon as the merry-go-round stopped I was going to get off.

And when I'd finished and was too tired to cry or to sob deep down in my heart, I thought I heard him say something like this, Do you mean you're really through? Well, that's what I've been waiting for.

You know, you've really run me a chase. You mean you're not going to just rest a little and get up and tear off again? You're through? Well, that's the best news I've heard. I've got something far better for you than what you thought I had.

And it wasn't long after that until I discovered the wonderful truth of our union with Christ, and our identification with Christ, and victory through that identification. That when Jesus died, we died.

Oh, it was like springtime in midwinter. My heart leaped with delight and joy to think that there was victory over our personalities and deliverance from this slavery to our traits and nature. And then the next thing I learned was down in Louisville, Kentucky, a dear woman in a little church there where my brother Wallace Cobble was pastor, it was in a morning meeting.

I had been expounding on identification with Christ, and she came and stood there so sweet and smiling and said, Oh, that was rich, that blessed my heart. But you know, I do wish that you'd known the baptism, knew the baptism of the Holy Spirit in the fullness of spirit.

Well, I went pouting off into a corner. I knew one thing, I wasn't going to get very near her after that. She just couldn't appreciate the fine things of life, and that wasn't it. But you know, those words just stuck in my heart.

And finally I began to see that God did have something more than just victory, that the normal Christian life wasn't our just trying to live for him in our energy, even delivered from our traits and tendencies, but the normal Christian life was given to us in the words of Paul, I am crucified with Christ, that's identification, nevertheless I live, yet not I, but Christ liveth in me.

And I had to realize that I knew very little of his indwelling life. So there came a time in February of 1953, when after months of searching the word and meeting and seeking him, I actually knew for the first time the fullness of his presence and his covering anointing presence.

And that same time, dear friends with whom I was praying said, let's ask the Lord about your other needs. He said, you have very cute eye trouble, and I did. And so he prayed for my eyes. And he said, and your sinus is very bad, let's ask the Lord about that.

And he said, and your circulation is very poor, let's ask the Lord about that. And you know, within just days, my glasses didn't fit. They weren't quite right, but they were much better than they'd been.

And my sinus had cleared up, and my circulation was better. And it wasn't long until I'd just known the healing life and the restoring life of the Lord go through my body, and I was rejuvenated, and how I rejoiced.

The Curse of the Law and Its Meaning

But there was one area that didn't respond. I'd been anointed, I'd sought the Lord, he'd done such wonderful things for me, I didn't have any question as to what he could do. But why about this? Why not this?

And gradually it began to dawn on me that there was something more the Lord wanted to teach me. And so I went into the Word, went studying it and seeking it, continually asking God to show me what it was that he wanted to use.

And I can't tell you what train of suggestion or influence came, but all at once I began to be greatly concerned about the verse in front of us. Christ hath redeemed us from the curse of the law, having been made a curse for us.

I went back to some notes I'd made in school, went to some commentaries I had, and almost invariably they said the curse of the law is death. The curse of the law is the same as the penalty of the law.

And to be redeemed from the curse of the law is just the same as to be redeemed from the penalty of the law. Now the penalty of the law is clear, the soul that sinneth it shall die. And so I said, now is the curse of the law synonymous with the penalty of the law?

Whatever the curse of the law is, I've got to find out, because Christ was made a curse for us. Now we know that there's no remission of sins but by the shedding of blood. But if all we get out of the death of Christ is the remission of sin, why did he have to go to the cross?

Why the spear could have pierced his heart on the garden path, and he could have died and shed his blood. And you mean then that all these hours of agony that he had on the cross had no other purpose than just the remission of sin?

And so I remembered that back in school I'd been taught a principle called the first mention principle. And you go to the scripture to find out the first mention of a word. And there you usually find how God uses that word and how he wants you to understand it.

So the word involved in a question was curse. Well that meant I had to go back to Genesis, the third chapter. And this was the first mention of the word curse. It was the time when Adam and Eve had sinned, and God called the pair before him and Satan as well.

We find it here in the fourteenth verse, God speaks first to the serpent and then elsewhere. And this is the first mention of this word curse. Now remember, penalty is clear. The soul that sinneth it shall die.

Die, death is the penalty. And the question to be established was, is curse and penalty synonymous? So let's look. And the Lord said unto the serpent, because thou hast done this thou art cursed. Does this mean that he died?

Or was it a change in his condition from pleasantness to unpleasantness? I think you will see that that's what it was. Thou art cursed above all cattle, and above every beast of the field. Upon thy belly shalt thou go, and thus shalt thou eat all the days of thy life.

And I will put enmity between thee and the woman, and between thy seed and her seed. It shall bruise thy head, and thou shalt bruise his heel. Now unto the woman, he said, I will greatly multiply thy sorrow, change condition, and thy conception.

In sorrow shalt thou bring forth children, and thy desire shall be to thy husband, and he shall rule over thee. And unto Adam, he said, because thou hast hearkened unto the voice of thy wife, and hast eaten of the three, of which I commanded thee saying, thou shalt not eat of it.

Cursed is the ground. Now does this mean it died? Or did there come a change of condition? Well obviously it became a change of condition. Cursed is the ground for thy sake. In sorrow shalt thou eat of it all the days of thy life.

Thorns also and thistles shall it bring forth to thee, and thou shalt eat the herbs of the field. In the sweat of thy face shalt thou eat bread till thou return unto the ground. Now here is the first use of the word curse.

A change condition from pleasantness to unpleasantness. So obviously the first mention of the word curse indicates that it is something that results from sin, but seemingly is an intermediate experience between the time the penalty is pronounced until the penalty is carried out.

Deuteronomy 28 and the Curse as a Foretaste of Judgment

Now let's see if that is sustained. If you'll turn to Deuteronomy chapter 28, we'll have an opportunity at great length here to check and see whether our definition of curse is correct. The first 14 verses of Deuteronomy 28 have to do with blessings, which mean the improvement of condition, pleasantness, satisfaction, supply, joy, blessing.

But beginning with verse 15, you have another thing introduced. And if this is the proper use of the word curse, we ought to see it here. That curse therefore has reference to a condition imposed upon those that are under the penalty of the law, previous to the exercising of that penalty, for the purpose of persuading them to return in repentance so as to escape the penalty.

Do you see? Now let's see if this is sustained. But it shall come to pass, if thou wilt not hearken unto the voice of the Lord thy God, to observe to do all his commandments and his statutes, which I command thee this day, that all these curses shall come upon thee and overtake thee.

Cursed shall thou be in the city, cursed shall thou be in the field, cursed shall be thy basket and thy store, cursed shall be the fruit of thy body, the fruit of thy land, the increase of thy kind, and the flocks of thy sheep.

Cursed shall thou be when thou comest in, cursed shall thou be when thou goest out. This doesn't sound like death, does it? It sounds like a foretaste of it. It sounds like a condition that results from the penalty having been pronounced but previous to the exercising of the penalty.

Now notice what it says about the body. The Lord, in verse 21, shall make the pestilence cleave unto thee until he hath consumed thee. Verse 22, the Lord shall smite thee with a consumption, with a fever, with an inflammation, with an extreme burning.

Then we'll go down to verse 27. The Lord will smite thee with the botch of Egypt. I don't know. When I got to Egypt, I got sick after there three days. I kind of figured that's what it was. I don't know.

At first I thought I'd be sick. Then I was afraid I was sick. First I was afraid I'd die, and then I was afraid I wouldn't die. And it's encouraging. When you come to the place that you're afraid you won't die, you're almost through with it, then you get better.

But this must be the botch of Egypt. Whatever it was, it certainly changed my plans for me. The Lord will smite thee with the botch of Egypt, and with the hemorrhoids, another word for hemorrhoids, with the scab and with the itch whereof thou canst not be healed.

The Lord shall smite thee with madness and blindness and astonishment at heart. Thou shall grope it noonday as the blind grope it. Verse 35, the Lord shall smite thee in the knees and in the legs with a sore botch that cannot be healed from the sole of thy foot under the top thy head.

Now, do you understand, and we could read further, but this is sufficient to enable us to understand that the curse was given by God after they had disobeyed and come under the penalty, so that getting a good taste of the penalty, they changed their mind about how smart it was to sin, so that there would be reason within and without to drive them to God in confession to no forgiveness and pardon.

And so it was a foretaste of the penalty, but it wasn't the penalty. The penalty was death always. But God, in being gracious, had a little time of probation when he would put on them a sample of the penalty.

And this was to induce them to flee back to him to no forgiveness and pardon. Now this is the curse. That which upon the earth, came upon man, came upon woman, came upon Satan, and then came upon his people because of sin.

Passover, the Lamb, and Deliverance From Egypt

Now if you'll stay with me, then we'll go a little further. God had as his great purpose to secure people for himself. We're already in Deuteronomy 28. I'd like to have you go back to Exodus the 12th chapter with me, and see what happened.

Now you remember, God wanted to have a nation. And he allowed this nation to go down into Egypt to 70 of Jacob's family, and stay there 400 years. And then Moses was called of him to draw his people out of Egypt and unto himself, that he might have this testimony, that this nation that would know him and understand him and be his witness.

Now they were slaves. They were forced to live on an absolutely inadequate diet. They were brutally treated. There was no unions to protect working conditions. And you can see them building the pyramids and other things, can't you?

And they're rolling a big block up, and somebody lets go of a rope, and it runs back over a chap's foot, and he's kicked with the horses, and he's hurt, and he's bruised, and he's crippled, and he's suffering from all these diseases.

I used to think that when Israel went out of Egypt, they had 12 tribes, and then the ambulatory, then the litter cases that they carried along with them. And so they had to take along all, they weren't going to leave the sick there.

They weren't going to leave all of these people in Israel, in Egypt. They were all of Israel, all of the delivered line. And so we have to go back. Let's find out what happened. We're back at Exodus 12 now, and this will give us a little insight as to what God is doing in deliverance of his people.

These things are for our example. Speaking unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house.

And as the household be too little for the lamb, let him and his neighbor next unto his house take it, according to the number of souls. Every man, according to his eating, shall make your account for the lamb.

Your lamb shall be without blemish, a male of the first year. He shall take it out from the sheep and from the goats, and he shall keep it up until the fourteenth day of the month. And the whole assembly of the congregation of Israel shall kill it in the evening.

And they shall take the lamb and nail it to the top of the door. Is that what it says? No. They shall take of the blood and strike it on the upper two side posts and on the upper door posts of the houses.

And then when the angel of the Lord goes through at night, he will see the blood and will pass over you. It is blood that makes atonement for sin, and it was the blood that the angel looked for. And so the lamb would be slain, the blood caught in the basin, and the bunch of hyssop broken off the wall and made into a little brush, dipped into the basin, and sprinkled plainly on the upper post and the side post, speaking to us, incidentally, of a cross.

For if you move those two posts together and put the one the little down a little further, you have a cross. And it was the blood of his cross where he died and shed his, poured out his life that he might redeem us.

And without the shedding of blood, there's no remission of sin. So it's the blood that makes atonement for the soul. But what about the body of the lamb? Did they just say, well, it's not important, let the dogs eat it?

What'd they do with the body? Well, the first thing they did was to make a cross. Well, they're going to have to roast it over the fire. And I've been enough out in the East, the Near East, to know how they do that.

They take a long stick, often a green sapling that won't burn, and they will put it through the lamb in such a way that it will turn more or less smoothly on the crotch sticks that they stick in the ground on each side of the fire.

Then, in order that the fire can penetrate, they'll often cut the breast and put another stick crosswise, so as to open the body of the lamb up, that all might have the same penetration of heat, and all might be done and ready to eat at the same time, and some wouldn't be burned.

So can you see this lamb now? Put on a long stick with a cross straight, opening up the breast, so as the fire could get in. And there it is, over, on a cross, over the fire. And notice, we begin with the eighth verse, and they shall eat the flesh in that night, roast with fire and unleavened bread, and with bitter herbs shall they eat it.

Eat not of it raw, nor soften it all with water, but roast with fire his head with his legs, and with the pertinences thereof. And ye shall let nothing of it remain until the morning, and that which remaineth of it until the morning ye shall burn with fire.

And thus shall ye eat it, with your loins girded, your shoes on your feet, and your staff in your hand, and ye shall eat it in haste. It is the Lord's Passover, for I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast, and against all the gods of Egypt will I execute judgment.

I am the Lord, and the blood shall be to you for a token upon the houses where ye are, and when I see the blood I will pass over you, and the plague shall not be upon you to destroy you when I smite the land of Egypt.

The Crippled Firstborn and the Healing Power of the Lamb

Now see then what is happening. It says, and you shall eat it with your loins girded, your shoes on your feet, and your staff in your hand. I want to take you into a home in Egypt. Just one of the slave homes.

There's a young man in that home, about 22 or 23. He was working when he was a lad at 14 on one of Pharaoh's projects there near Luxor. He was trying to build one of those big buildings, and they were moving some blocks up on rollers, and the block slipped, the chuck block slipped, and the block rolled back and hit him in the thigh, and it crushed him, and it crushed his leg, and crushed his hip pocket, and his left or his right thigh and leg had withered.

He couldn't walk, and because of sickness and disease resulting from it in proper care, he was unable to walk at all. And so here he was with one side of him crushed, his leg crushed and hopelessly deformed, and the other through malnutrition and disease so that he couldn't move.

And he's in this house. They've been caring for him. He has no allotment of food from Pharaoh's store because he can't work. According to the utilitarian idea, they should have let him die. But instead of that, the family's watched after him.

And now he's been hearing that Moses is going to lead the people out to worship. And deep down in his heart, he wants his people to go, because he wants them free from slavery. But there's a deep fear, because it's been now some ten years since he's walked.

And he knows that his family couldn't carry him. He's too old, he's too heavy, and they're too old. And he knows that his neighbors will have more than they can carry. And so in his mind, he's resigned to the fact that he's got to stay there.

He's just got to stay there in Egypt, and be hated, and be the point of all the anger of the Egyptians after Israel is gone. And this isn't a very happy lot. And deep in his heart, he hopes to die. But the afternoon comes, and he's beginning to think about it.

And he says, Mother, does Father have the lamb? And she says, Yes, son. He's out there, you can hear it bleeding. And he gets toward evening, and he says, Mother, has Father killed the lamb yet? Why are you so concerned?

Well, Mother, even as crippled as I am, I know that tonight the angel of the Lord is coming through. And I'm the firstborn in this home. And if the blood isn't there, I'll be destroyed with the Egyptians.

And she says, Well, son, Father's just taken the lamb out now, and he's killed it. What's he doing with it? What's he doing? Well, he caught the blood in the basin. What else is he doing, Mother? Well, he's gone over, and he's taken some hyssop off the wall, and he's making a little brush out of it.

Well, Mother, what else? And he's putting it up on the wall. Is it plain, Mother? Can you see it, or is it just a little? Oh, no, son, it's plain. It's quite large on both side posts and over the top.

You sure it's plain enough for the angel of the Lord to see it? Oh, yes, son. I'd like to see it, but I don't want you to have to take me out. You sure it's there? You're satisfied, Mother? Oh, yes, son, it's there, there's no question.

I can see it. And so he waits. Father comes in, and he says, Son, can you smell the lamb roasting in the yard? Yes, I can smell it, but I'm not hungry. I'm sorry, I don't think I have any appetite, Father.

I'm not going to eat tonight. Well, we'll see about that, boy. A little while later, his father comes in and says, I got this out of the case. Yes, that's my old cloak, isn't it? That's the one I wore the week before I was hurt.

I haven't seen it for a long time. I didn't even know you kept it. Oh, yes, we kept it. And here, put it on. Oh, no, Father, I'm not going out. It'll be warm in here. I won't have any chill with this.

Put it on, son. Well, why should I put it on? Because Moses said we were to eat with our coats on. Oh, but I told you I wasn't going to eat. Well, you just do what Moses said. Will you, son, put your arm out.

Now put your other arm out. Now tie it around you. That's fine. See, Dad, well, Father, what are those? Well, those are your sandals. Oh, you kept those too? Yes, I kept them. What are you going to do with them?

I'm going to put them on your feet. Father, I haven't had a sandal on my feet for ten years. No use putting it on, I'm not going to walk anywhere. Son, I'm going to put it on your left foot. That's the better one.

Tie it. Now the right. See, that's been badly twisted, hasn't it? Well, I'd forgotten how badly that was hurt. But we'll tie it on anyway. I don't know why you're doing this. Father, what's that? That's my staff over there.