{"id":1299,"date":"2025-04-14T00:00:00","date_gmt":"2025-04-14T00:00:00","guid":{"rendered":"https:\/\/goodchristadelphiantalks.com\/index.php\/podcast\/343-ben-brinkerhoff-in-search-of-conscience\/"},"modified":"2026-08-08T01:34:33","modified_gmt":"2026-08-08T01:34:33","slug":"343-ben-brinkerhoff-in-search-of-conscience","status":"publish","type":"podcast","link":"https:\/\/goodchristadelphiantalks.com\/index.php\/podcast\/343-ben-brinkerhoff-in-search-of-conscience\/","title":{"rendered":"343: Ben Brinkerhoff – In Search of Conscience"},"content":{"rendered":"

This weeks class is a mid-week class presented in March of 2025 by Brother Ben Brinkerhoff at the Christchurch West ecclesia.<\/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:\u00a0\u2060\u2060\u2060\u2060GoodChristadelphianTalks@gmail.com\u2060\u2060\u2060\u2060<\/a><\/p>\n

For Show Notes, visit our website:\u00a0\u2060\u2060\u2060\u2060GoodChristadelphianTalks.com\u2060\u2060\u2060\u2060<\/a><\/p>\n

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1
\n00:00:13,220 –> 00:00:14,660
\nWelcome to good Chris selfie and
\ntalks. <\/p>\n

2
\n00:00:14,660 –> 00:00:17,340
\nI’m Levi.
\nI’m Chris, I’m Jason, and I’m <\/p>\n

3
\n00:00:17,340 –> 00:00:18,900
\nBrian.
\nThank you for joining us this <\/p>\n

4
\n00:00:18,900 –> 00:00:21,140
\nweek.
\nOn this podcast, we select one <\/p>\n

5
\n00:00:21,140 –> 00:00:24,660
\ntalk a week to help us get the
\nBible in our Daily News feed. <\/p>\n

6
\n00:00:24,820 –> 00:00:28,460
\nEach week we post a talk that we
\npreviewed from suggestions sent <\/p>\n

7
\n00:00:28,460 –> 00:00:29,900
\nin by listeners from around the
\nworld. <\/p>\n

8
\n00:00:30,020 –> 00:00:33,620
\nThen we record a short intro
\nbeforehand as a personalized <\/p>\n

9
\n00:00:33,620 –> 00:00:36,420
\nrecommendation to you on why we
\nare sharing the talk. <\/p>\n

10
\n00:00:36,580 –> 00:00:39,040
\nAnd now?
\nLet’s talk more about this <\/p>\n

11
\n00:00:39,040 –> 00:00:51,300
\nweek’s talk.
\nHi, this is Levi. <\/p>\n

12
\n00:00:51,780 –> 00:00:55,460
\nThis week’s class is the third
\nin a series that Brother Ben <\/p>\n

13
\n00:00:55,460 –> 00:01:00,620
\nBrinkerhoff presented at
\nChristchurch West in New <\/p>\n

14
\n00:01:00,620 –> 00:01:03,100
\nZealand.
\nThe title of the series is <\/p>\n

15
\n00:01:03,100 –> 00:01:04,420
\ncalled In Search of
\nConsciousness. <\/p>\n

16
\n00:01:04,420 –> 00:01:08,180
\nI don’t actually have a name for
\nthe individual class. <\/p>\n

17
\n00:01:08,180 –> 00:01:11,820
\nThis was suggested by someone
\nwho listened to the class and I <\/p>\n

18
\n00:01:12,280 –> 00:01:14,720
\nvery much enjoyed it.
\nI think it should be clear that <\/p>\n

19
\n00:01:14,720 –> 00:01:18,720
\nI do have a bias to brother Ben
\ngrowing up a couple years behind<\/p>\n

20
\n00:01:18,720 –> 00:01:24,160
\nhim here in Los Angeles, and
\nalso I think a bias to the <\/p>\n

21
\n00:01:24,160 –> 00:01:28,840
\ntopic.
\nRomans 14 is a part of Scripture<\/p>\n

22
\n00:01:28,840 –> 00:01:32,400
\nthat I think is very challenging
\nand hard to figure out how to <\/p>\n

23
\n00:01:32,400 –> 00:01:35,400
\napply and when to apply in
\necclesial life. <\/p>\n

24
\n00:01:35,400 –> 00:01:39,680
\nAnd Ben has clearly struggled
\nwith that as well. <\/p>\n

25
\n00:01:39,680 –> 00:01:42,920
\nAnd I think this class does a
\nvery good job of establishing <\/p>\n

26
\n00:01:42,920 –> 00:01:46,640
\nsome important kind of ground
\nrules or parameters on how to <\/p>\n

27
\n00:01:46,640 –> 00:01:50,160
\napply.
\nYou know, when you know when <\/p>\n

28
\n00:01:50,160 –> 00:01:54,240
\nsomeone’s conscience should
\noverrule maybe the conscience or<\/p>\n

29
\n00:01:54,240 –> 00:01:57,640
\nallowance of another’s.
\nI also just enjoyed the tenor <\/p>\n

30
\n00:01:57,680 –> 00:01:59,760
\nthat brother Ben has in this
\nclass. <\/p>\n

31
\n00:01:59,760 –> 00:02:02,240
\nI feel like I say this in almost
\nevery introduction I do it just <\/p>\n

32
\n00:02:02,760 –> 00:02:05,520
\nI’m for the podcast
\nspecifically, I’m usually <\/p>\n

33
\n00:02:05,520 –> 00:02:09,759
\nlooking for someone who were
\nclearly listening to them <\/p>\n

34
\n00:02:09,759 –> 00:02:11,920
\ntalking about something they
\npassionately care about or have <\/p>\n

35
\n00:02:11,920 –> 00:02:14,160
\nbeen going through.
\nI mean, I think you can tell in <\/p>\n

36
\n00:02:14,240 –> 00:02:20,160
\nin in brother Ben’s voice in
\nthis class that he has a lot of <\/p>\n

37
\n00:02:20,160 –> 00:02:23,760
\nstories that he’s not sharing a
\nlot of experience that he’s not <\/p>\n

38
\n00:02:23,760 –> 00:02:27,840
\ndiving into in this class, which
\nI think makes it an easy listen <\/p>\n

39
\n00:02:27,920 –> 00:02:30,600
\nand makes it, you know,
\nencouraging in that way, very <\/p>\n

40
\n00:02:30,600 –> 00:02:33,480
\naccessible.
\nBut also, you know, it made me <\/p>\n

41
\n00:02:33,480 –> 00:02:36,000
\nlook at a lot of the principles
\nhe he has been saying in a <\/p>\n

42
\n00:02:36,000 –> 00:02:38,880
\ndifferent way.
\nI mean, I think at the core, his<\/p>\n

43
\n00:02:38,880 –> 00:02:43,800
\nreally core messages, you should
\nnot discuss, you know, any <\/p>\n

44
\n00:02:43,920 –> 00:02:47,320
\nmatters of conscience with any
\nbrother or sister who may also <\/p>\n

45
\n00:02:47,320 –> 00:02:50,400
\nbe unclear on whether or not you
\nlove them, which I think is a <\/p>\n

46
\n00:02:50,400 –> 00:02:54,600
\nreally powerful message.
\nYou know, do does that does the <\/p>\n

47
\n00:02:54,600 –> 00:02:59,480
\nperson that you’re talking to
\nknow you know, undisputedly that<\/p>\n

48
\n00:02:59,480 –> 00:03:01,960
\nyou love them or not?
\nThat’s what I took from it. <\/p>\n

49
\n00:03:02,320 –> 00:03:03,400
\nHe was really excited to share
\nit. <\/p>\n

50
\n00:03:03,920 –> 00:03:05,600
\nThank you again to the brother
\nwho sent it on. <\/p>\n

51
\n00:03:07,680 –> 00:03:12,400
\nAnd also I made a choice to keep
\nthe Q&A portion that they had <\/p>\n

52
\n00:03:13,200 –> 00:03:14,440
\ntime for at the end of the
\nclass. <\/p>\n

53
\n00:03:15,040 –> 00:03:17,080
\nSo but you don’t hear the
\nquestions. <\/p>\n

54
\n00:03:17,080 –> 00:03:19,440
\nSo you can obviously you can
\nturn the podcast off when it <\/p>\n

55
\n00:03:19,440 –> 00:03:24,120
\nswitches to the Q&A or listen to
\nit because I do think that it <\/p>\n

56
\n00:03:24,120 –> 00:03:28,200
\nwas worth including Ben make
\nsome good clarifications and has<\/p>\n

57
\n00:03:28,200 –> 00:03:32,560
\na lot more good stuff to say in
\nthat Q&A section. <\/p>\n

58
\n00:03:33,040 –> 00:03:38,200
\nSo here is Ben Bringerhoff in
\nsearch of consciousness. <\/p>\n

59
\n00:03:38,200 –> 00:03:41,240
\nWell.
\nBrothers, Sisters in this study <\/p>\n

60
\n00:03:41,240 –> 00:03:46,200
\nis where that’s much better.
\nI think off was the right, right<\/p>\n

61
\n00:03:46,440 –> 00:03:52,120
\nchoice there.
\nThis is the study where I think <\/p>\n

62
\n00:03:52,120 –> 00:03:53,720
\nthings get a little bit
\nchallenging. <\/p>\n

63
\n00:03:56,520 –> 00:04:01,240
\nSee, it’s, it’s one thing for us
\nto look at conscience in <\/p>\n

64
\n00:04:01,240 –> 00:04:11,000
\nrelation to, OK, it’s one thing
\nfor us to look at conscience <\/p>\n

65
\n00:04:12,040 –> 00:04:16,279
\nrelative to the principles of
\nGod, the commands of God, <\/p>\n

66
\n00:04:17,680 –> 00:04:20,920
\nThey’re difficult to follow.
\nWe all agree they’re difficult <\/p>\n

67
\n00:04:20,920 –> 00:04:22,680
\nto follow.
\nI’ll, I’ll struggle with that. <\/p>\n

68
\n00:04:22,680 –> 00:04:24,520
\nMy ego will definitely struggle
\nwith that. <\/p>\n

69
\n00:04:24,520 –> 00:04:27,840
\nBut at least we can say it’s
\nwritten down in Scripture and we<\/p>\n

70
\n00:04:27,840 –> 00:04:31,360
\nhave a consistent standard we
\ncan try to aim for in the <\/p>\n

71
\n00:04:31,360 –> 00:04:32,960
\nexample of the Lord Jesus
\nChrist. <\/p>\n

72
\n00:04:33,320 –> 00:04:34,400
\nBut.
\nHow? <\/p>\n

73
\n00:04:35,640 –> 00:04:37,560
\nHow do?
\nI live without giving offense to<\/p>\n

74
\n00:04:37,560 –> 00:04:39,880
\nyou, as we just read in Romans
\n14. <\/p>\n

75
\n00:04:42,800 –> 00:04:48,960
\nHow do I do with that?
\nYou know when I was in Israel? <\/p>\n

76
\n00:04:50,880 –> 00:04:54,200
\nThere is a kind of a joke that
\nwent around because I don’t know<\/p>\n

77
\n00:04:54,200 –> 00:04:59,320
\nif you know this about Israelis,
\nbut they argue a lot. <\/p>\n

78
\n00:05:00,320 –> 00:05:03,880
\nAnd the joke went something
\nalong the lines of if you have <\/p>\n

79
\n00:05:04,400 –> 00:05:07,160
\ntwo Jews, you have three
\nopinions. <\/p>\n

80
\n00:05:08,320 –> 00:05:10,840
\nNow I think this is true of
\nChristadelphians. <\/p>\n

81
\n00:05:11,000 –> 00:05:13,840
\nYou have two views.
\nYou have two Christadelphians, <\/p>\n

82
\n00:05:13,840 –> 00:05:17,200
\nyou have three opinions.
\nListen, in Christchurch, it’s <\/p>\n

83
\n00:05:17,200 –> 00:05:24,040
\nprobably 4 opinions, right?
\nSo, so you know, in this room <\/p>\n

84
\n00:05:24,080 –> 00:05:28,680
\nwill be people that have
\nopinions, that have views. <\/p>\n

85
\n00:05:29,720 –> 00:05:33,480
\nThat are totally at.
\nContrast with one another. <\/p>\n

86
\n00:05:34,480 –> 00:05:37,520
\nAnd you will each be fully
\npersuaded perhaps. <\/p>\n

87
\n00:05:37,920 –> 00:05:41,040
\nOf your particular view that
\nyou’ll think that your view on <\/p>\n

88
\n00:05:41,040 –> 00:05:44,360
\nwhatever matter that that it is,
\nis the right one. <\/p>\n

89
\n00:05:44,360 –> 00:05:48,120
\nAnd you’ll have your reasons.
\nYou’ll have your scriptural. <\/p>\n

90
\n00:05:48,120 –> 00:05:52,040
\nArguments and and in more than a
\nfew cases I I think your heart <\/p>\n

91
\n00:05:52,040 –> 00:05:56,480
\nwill probably be bound up in it
\nand others disagree with you. <\/p>\n

92
\n00:05:57,480 –> 00:06:01,400
\nYou might think for not very
\ngood reason, and perhaps we can <\/p>\n

93
\n00:06:01,400 –> 00:06:04,560
\neach have those disagreements.
\nIn a way where we just sort of <\/p>\n

94
\n00:06:04,560 –> 00:06:06,840
\nagree to disagree and we have
\npeace about that. <\/p>\n

95
\n00:06:07,120 –> 00:06:10,000
\nBut what if you exercising your
\nconscience bothers me? <\/p>\n

96
\n00:06:12,680 –> 00:06:16,120
\nWhat if it offends me?
\nWhat if it hurts me or I <\/p>\n

97
\n00:06:16,120 –> 00:06:18,200
\nperceive that it’s hurting my
\nchildren? <\/p>\n

98
\n00:06:19,920 –> 00:06:23,160
\nWhat do I do then?
\nWe may try to work it out. <\/p>\n

99
\n00:06:24,760 –> 00:06:26,880
\nBut we’ll probably find that’s
\nnot too easy. <\/p>\n

100
\n00:06:27,520 –> 00:06:31,200
\nAnd the real trouble is that we
\nhave both a difference in our <\/p>\n

101
\n00:06:31,200 –> 00:06:33,880
\nunderstanding of principle and
\napplication. <\/p>\n

102
\n00:06:33,880 –> 00:06:36,240
\nYou ask yourself, well, how
\ncould we have disagreements in <\/p>\n

103
\n00:06:36,240 –> 00:06:39,440
\nterms of principles?
\nWell, principles can be in <\/p>\n

104
\n00:06:39,440 –> 00:06:43,240
\nconflict with one another.
\nAnyone who’s ever now this never<\/p>\n

105
\n00:06:43,240 –> 00:06:46,920
\nhappens in my household, but
\nanyone who’s ever had someone, <\/p>\n

106
\n00:06:47,200 –> 00:06:50,640
\ntheir wife asked them, hey, do I
\nlook fat in this dress right <\/p>\n

107
\n00:06:51,520 –> 00:06:54,560
\nnow?
\nYou’ll recognize upon just that <\/p>\n

108
\n00:06:54,560 –> 00:06:57,440
\nsimple question that there might
\nbe a few principles to apply to <\/p>\n

109
\n00:06:57,440 –> 00:07:05,240
\nthat particular answer, right?
\nWith with me, it’d be more like,<\/p>\n

110
\n00:07:05,480 –> 00:07:07,320
\ndo you enjoy the meatloaf?
\nBut I mean. <\/p>\n

111
\n00:07:07,720 –> 00:07:10,040
\nHonestly, right there could be.
\nThere could be many. <\/p>\n

112
\n00:07:10,120 –> 00:07:14,200
\nOn on these simple questions of
\nlife, there can be more than one<\/p>\n

113
\n00:07:14,200 –> 00:07:20,000
\nprinciple that gets applied to
\nthese sorts of things, and <\/p>\n

114
\n00:07:20,000 –> 00:07:22,080
\nyou’ll have your life
\nexperience. <\/p>\n

115
\n00:07:23,080 –> 00:07:26,000
\nSome of it painful, some of it’s
\nscarring. <\/p>\n

116
\n00:07:26,280 –> 00:07:30,480
\nAnd it will.
\nEmphasize to you the wisdom of <\/p>\n

117
\n00:07:30,480 –> 00:07:34,960
\ncertain principles or the other,
\ndiminishing some, emphasizing <\/p>\n

118
\n00:07:34,960 –> 00:07:40,400
\nothers, and as a result, our
\nview on application may be <\/p>\n

119
\n00:07:40,400 –> 00:07:42,760
\ndifferent.
\nAnd I could eat, or I could <\/p>\n

120
\n00:07:42,760 –> 00:07:45,920
\nwear, or I could drink or I
\ncould sing. <\/p>\n

121
\n00:07:45,920 –> 00:07:49,440
\nSomething of not only those
\ncategories, but just picking <\/p>\n

122
\n00:07:49,440 –> 00:07:55,720
\nones that are common issues.
\nThat offends you, and we all <\/p>\n

123
\n00:07:55,720 –> 00:08:01,360
\nboth have our Bible verses and
\nwe’ll be at loggerheads with one<\/p>\n

124
\n00:08:01,360 –> 00:08:02,840
\nanother.
\nAnd guess what happens? <\/p>\n

125
\n00:08:02,840 –> 00:08:06,040
\nNext.
\nI’ll tell you what, I start to <\/p>\n

126
\n00:08:06,040 –> 00:08:08,200
\nfind you annoying.
\nThat’s what happens next. <\/p>\n

127
\n00:08:10,480 –> 00:08:13,280
\nAnd on the flip side, you
\nprobably find me annoying and <\/p>\n

128
\n00:08:13,280 –> 00:08:17,080
\nthink I’m leading others astray,
\nor that I’m not a good example <\/p>\n

129
\n00:08:17,080 –> 00:08:20,840
\nof leaving, of living the truth.
\nAnd and then what we start to do<\/p>\n

130
\n00:08:20,840 –> 00:08:22,480
\nis make assumptions about each
\nother. <\/p>\n

131
\n00:08:23,760 –> 00:08:24,880
\nAnd I’m going to make
\nassumptions. <\/p>\n

132
\n00:08:24,880 –> 00:08:27,240
\nI’m going to start watching you
\nlike a hawk is what I’m going to<\/p>\n

133
\n00:08:27,240 –> 00:08:28,760
\nstart doing.
\nI’m going to find any <\/p>\n

134
\n00:08:28,760 –> 00:08:31,240
\ncontradiction in your life of.
\nAny of the. <\/p>\n

135
\n00:08:31,240 –> 00:08:34,880
\nPrinciples that you pretend or
\nportend to have. <\/p>\n

136
\n00:08:35,320 –> 00:08:38,159
\nAnd when I find them, I’m going
\nto write them down in a book so <\/p>\n

137
\n00:08:38,159 –> 00:08:40,960
\nI don’t forget them, so I can
\nmeditate on them. <\/p>\n

138
\n00:08:41,360 –> 00:08:44,200
\nAnd I’m going to look at all.
\nThese all these evidences I’m <\/p>\n

139
\n00:08:44,200 –> 00:08:46,200
\nfinding.
\nAgainst you. <\/p>\n

140
\n00:08:46,360 –> 00:08:48,960
\nAnd I’m going to believe all
\nthese assumptions I’m making <\/p>\n

141
\n00:08:48,960 –> 00:08:51,920
\nabout you without ever talking
\nto you about it, by the way, as <\/p>\n

142
\n00:08:51,920 –> 00:08:57,280
\nif they’re ironclad proof.
\nIn fact, I might even share them<\/p>\n

143
\n00:08:57,280 –> 00:09:01,640
\nwith someone else just to just
\nso I know that what I’m saying <\/p>\n

144
\n00:09:01,640 –> 00:09:04,080
\nis not just a figment of my
\nimagination. <\/p>\n

145
\n00:09:06,600 –> 00:09:11,880
\nAnd, and, and, and in some ways
\nwe, we start to work on the idea<\/p>\n

146
\n00:09:11,880 –> 00:09:14,440
\nthat there could be a potential
\nrun in I very good some allies <\/p>\n

147
\n00:09:14,440 –> 00:09:18,680
\nhere.
\nNow, I hope you don’t relate to <\/p>\n

148
\n00:09:18,680 –> 00:09:23,160
\nany of this.
\nAnd, and perhaps that was an <\/p>\n

149
\n00:09:23,160 –> 00:09:26,320
\nextreme case I just pointed out,
\nbut it’s happened. <\/p>\n

150
\n00:09:27,760 –> 00:09:29,920
\nAny of us who’ve been in the
\ntruth long enough would know <\/p>\n

151
\n00:09:29,920 –> 00:09:31,400
\nthis kind of thing happens,
\ndoesn’t it? <\/p>\n

152
\n00:09:31,400 –> 00:09:37,000
\nSadly.
\nSo if it can happen today, <\/p>\n

153
\n00:09:38,400 –> 00:09:41,160
\nhere’s a question.
\nFor you, how do you think the <\/p>\n

154
\n00:09:41,160 –> 00:09:44,120
\nJew and Gentile found things in
\nthe 1st century ecclesia? <\/p>\n

155
\n00:09:45,680 –> 00:09:49,560
\nA little bit stressful, perhaps
\nyou think they’d run into <\/p>\n

156
\n00:09:49,560 –> 00:09:52,280
\nproblems like I’ve just
\ndescribed. <\/p>\n

157
\n00:09:53,000 –> 00:09:56,080
\nThe Jew and Gentile in the 1st
\ncentury ecclesia living in Rome?<\/p>\n

158
\n00:09:56,880 –> 00:10:01,520
\nAbsolutely.
\nNow, how do we apply conscience <\/p>\n

159
\n00:10:02,240 –> 00:10:06,320
\nin cases such as these?
\nIn cases where. <\/p>\n

160
\n00:10:07,760 –> 00:10:10,960
\nI think there’s a right answer.
\nYou probably don’t care for my <\/p>\n

161
\n00:10:10,960 –> 00:10:14,040
\nanswer.
\nThere might not be a right <\/p>\n

162
\n00:10:14,040 –> 00:10:18,240
\nanswer, in particularly because
\nit may not be an issue of <\/p>\n

163
\n00:10:18,240 –> 00:10:23,080
\ncommandment, but an issue of
\ninterpretation or application, <\/p>\n

164
\n00:10:24,200 –> 00:10:27,080
\nand where inevitably, those two
\nthings are going to be infused <\/p>\n

165
\n00:10:27,080 –> 00:10:32,600
\nwith opinion.
\nHow does contents apply to <\/p>\n

166
\n00:10:32,600 –> 00:10:36,280
\ndisagreements between brethren
\nwhere we can easily be offended <\/p>\n

167
\n00:10:37,040 –> 00:10:42,000
\nand offend one another, and
\nperhaps more particularly? <\/p>\n

168
\n00:10:42,280 –> 00:10:44,480
\nWhere does Scripture provide a
\nset of principles to work? <\/p>\n

169
\n00:10:44,480 –> 00:10:46,400
\nFrom to deal with issues like
\nthese. <\/p>\n

170
\n00:10:46,560 –> 00:10:48,320
\nSo this is a little bit where
\nwe’re going to be talking about <\/p>\n

171
\n00:10:48,320 –> 00:10:50,120
\nthe next two studies.
\nAre you interested? <\/p>\n

172
\n00:10:50,120 –> 00:10:53,080
\nAll right, would you like to
\ntalk about this? <\/p>\n

173
\n00:10:53,480 –> 00:10:55,680
\nAll right, let’s just talk about
\nit then. <\/p>\n

174
\n00:10:56,080 –> 00:10:57,840
\nThat’s what this class is going
\nto be about. <\/p>\n

175
\n00:10:58,200 –> 00:11:00,800
\nI’m sure this is going to be 1
\nwhere I get lots of questions at<\/p>\n

176
\n00:11:00,800 –> 00:11:04,080
\nthe end and and.
\nPlease be gentle with me. <\/p>\n

177
\n00:11:06,920 –> 00:11:09,840
\nScripture.
\nDoes give us some guidance here,<\/p>\n

178
\n00:11:10,400 –> 00:11:12,360
\nbut the difficulty is to know
\nhow to apply it. <\/p>\n

179
\n00:11:13,840 –> 00:11:16,480
\nThere are two main sections of
\nscripture as you might be aware <\/p>\n

180
\n00:11:16,480 –> 00:11:18,920
\nof apply to issues such as
\nthese. <\/p>\n

181
\n00:11:18,920 –> 00:11:23,240
\nThe 1st is in First Corinthians
\nchapter 8 through 10 which is <\/p>\n

182
\n00:11:23,240 –> 00:11:26,400
\none of application, and the
\nother being Romans 14 which is <\/p>\n

183
\n00:11:26,400 –> 00:11:29,560
\none of principle.
\nThey both have principle and <\/p>\n

184
\n00:11:29,560 –> 00:11:32,880
\napplication, but I would say 1
\ntends to the application and one<\/p>\n

185
\n00:11:32,880 –> 00:11:38,560
\ntends more to the principle.
\nThe object of this class then is<\/p>\n

186
\n00:11:38,560 –> 00:11:40,600
\nto understand the real source of
\nthe problem. <\/p>\n

187
\n00:11:40,600 –> 00:11:42,960
\nSo that’s what you have to hold
\nme to account to at the end of <\/p>\n

188
\n00:11:42,960 –> 00:11:45,200
\nthe class.
\nDid we understand? <\/p>\n

189
\n00:11:45,360 –> 00:11:51,240
\nThe real problem, not the
\nsurface problem, the real <\/p>\n

190
\n00:11:51,240 –> 00:11:53,600
\nproblem.
\nOK, that’s what I want to come <\/p>\n

191
\n00:11:53,600 –> 00:11:55,360
\nback at the end.
\nIf you haven’t gotten that, then<\/p>\n

192
\n00:11:55,360 –> 00:11:57,440
\nI’ve this class hasn’t been a
\nsuccess. <\/p>\n

193
\n00:12:00,320 –> 00:12:04,840
\nOK, the object of the next class
\nis to understand how Paul <\/p>\n

194
\n00:12:04,960 –> 00:12:08,080
\nprovides a process for dealing
\nwith the problem. <\/p>\n

195
\n00:12:10,520 –> 00:12:17,080
\nThe object of the 5th class is
\nto see how the weak could lead <\/p>\n

196
\n00:12:17,080 –> 00:12:19,960
\nto division in the ecclesia by
\nthe application of their weak <\/p>\n

197
\n00:12:19,960 –> 00:12:23,400
\nconscience.
\nAnd the object of the 6th class <\/p>\n

198
\n00:12:23,680 –> 00:12:27,040
\nis to see how the strong could
\nlead to a division of the <\/p>\n

199
\n00:12:27,040 –> 00:12:30,040
\necclesia by the application of
\ntheir strong conscience. <\/p>\n

200
\n00:12:31,400 –> 00:12:33,680
\nSo I’m going to put forward to
\nyou that both the weak and the <\/p>\n

201
\n00:12:33,680 –> 00:12:37,600
\nstrong can divide the ecclesia
\nand did in the 1st century. <\/p>\n

202
\n00:12:37,600 –> 00:12:41,240
\nAnd we’re going to look at
\nexamples of both to see in the <\/p>\n

203
\n00:12:41,240 –> 00:12:48,160
\nextremity what the problem was
\nwith both of those applications <\/p>\n

204
\n00:12:48,200 –> 00:12:51,760
\nof conscience that were
\nmisinformed, misguided, and <\/p>\n

205
\n00:12:51,760 –> 00:12:53,760
\nultimately sinful.
\nOK. <\/p>\n

206
\n00:12:55,080 –> 00:12:57,320
\nSo that’s that’s where we’re
\nheaded with the study. <\/p>\n

207
\n00:12:58,240 –> 00:13:01,640
\nAnd if you want to hear the 7th.
\nClass, you can go to North for <\/p>\n

208
\n00:13:01,640 –> 00:13:04,120
\nan extortation in May.
\nAll right, so that’s up to you, <\/p>\n

209
\n00:13:04,520 –> 00:13:08,600
\nright?
\nOK, so with that outline and <\/p>\n

210
\n00:13:08,600 –> 00:13:12,040
\nintroduction, let’s start this
\nconsideration of Romans 14, <\/p>\n

211
\n00:13:12,040 –> 00:13:13,600
\nwhich was our introductory
\nreading. <\/p>\n

212
\n00:13:14,760 –> 00:13:19,960
\nAnd here we see Paul is dealing
\nwith differences in the ecclesia<\/p>\n

213
\n00:13:20,280 –> 00:13:23,600
\nwhere the ecclesial members had
\nincompatible views. <\/p>\n

214
\n00:13:24,880 –> 00:13:27,840
\nOn a cursory level, you can see
\nthat the the issues themselves <\/p>\n

215
\n00:13:27,840 –> 00:13:32,480
\nhave to do with cultural
\ndifferences between Jews and <\/p>\n

216
\n00:13:32,480 –> 00:13:34,920
\nGentiles, right?
\nSo let’s just take a look at <\/p>\n

217
\n00:13:34,920 –> 00:13:37,400
\nthose together.
\nRomans chapter 14. <\/p>\n

218
\n00:13:37,760 –> 00:13:42,080
\nNow the first is in Romans
\nchapter 14 verse 2, which is <\/p>\n

219
\n00:13:42,080 –> 00:13:44,520
\ndifferences regarding what we
\neat. <\/p>\n

220
\n00:13:45,200 –> 00:13:49,320
\nWe read there for one believes
\nhe may eat all things. <\/p>\n

221
\n00:13:50,120 –> 00:13:53,040
\nAnother who is weak eateth
\nherbs. <\/p>\n

222
\n00:13:54,800 –> 00:13:57,440
\nFollow OK differences regarding.
\nWhat we eat. <\/p>\n

223
\n00:13:58,200 –> 00:14:01,680
\nThe second difference?
\nIs in regarding the observance <\/p>\n

224
\n00:14:01,680 –> 00:14:04,480
\nof holy days.
\nWe read this in verse five. <\/p>\n

225
\n00:14:04,960 –> 00:14:10,000
\nOne man esteemeth one day above
\nanother, another esteemeth every<\/p>\n

226
\n00:14:10,000 –> 00:14:13,680
\nday alike.
\nLet every man be fully persuaded<\/p>\n

227
\n00:14:13,680 –> 00:14:16,960
\nin his own mind.
\nOK, so differences regarding the<\/p>\n

228
\n00:14:16,960 –> 00:14:21,560
\nobservance of holy days and the
\nlast which is little bit more <\/p>\n

229
\n00:14:21,560 –> 00:14:24,440
\npainful for me is regarding the
\ndrinking of wine. <\/p>\n

230
\n00:14:25,560 –> 00:14:29,640
\nRomans chapter 14, verse 21.
\nIt is good neither to eat flesh <\/p>\n

231
\n00:14:29,640 –> 00:14:33,160
\nnor to drink wine, nor anything
\nwhereby thy brother stumble with<\/p>\n

232
\n00:14:33,160 –> 00:14:36,080
\nor is offended or is weak.
\nNow we would I think we’d be <\/p>\n

233
\n00:14:36,080 –> 00:14:38,240
\nfoolish to think these were the
\nonly three differences. <\/p>\n

234
\n00:14:39,000 –> 00:14:42,040
\nI think these differences are
\nemblematic of the. <\/p>\n

235
\n00:14:42,080 –> 00:14:47,160
\nOverall plethora of cultural.
\nDifferences going on in that <\/p>\n

236
\n00:14:47,160 –> 00:14:52,040
\necclesia between those with
\nJewish heritage and those with <\/p>\n

237
\n00:14:52,040 –> 00:14:54,760
\nGentile heritage.
\nOK. <\/p>\n

238
\n00:14:56,520 –> 00:15:02,520
\nIn fact, we know that that the
\nJew Gentile struggle is is is at<\/p>\n

239
\n00:15:02,520 –> 00:15:05,560
\nthe heart of this and we know
\nthat there is some pretty strong<\/p>\n

240
\n00:15:05,560 –> 00:15:09,400
\nlanguage being used because Paul
\nis going to use the really <\/p>\n

241
\n00:15:09,400 –> 00:15:11,840
\nloaded term.
\nWhat’s the loaded? <\/p>\n

242
\n00:15:11,840 –> 00:15:17,360
\nTerm that a Jew would give.
\nA Gentile regarding their their <\/p>\n

243
\n00:15:17,360 –> 00:15:21,320
\nway of life, that loaded term
\nwould be the word unclean. <\/p>\n

244
\n00:15:23,120 –> 00:15:27,960
\nAnd Paul uses that word unclean
\nin Romans chapter 14 verse 14, <\/p>\n

245
\n00:15:27,960 –> 00:15:30,760
\nwhere Paul says I know and I’m
\npersuaded by the Lord Jesus. <\/p>\n

246
\n00:15:31,000 –> 00:15:34,760
\nThere’s nothing unclean of
\nitself to him, but to him who <\/p>\n

247
\n00:15:34,760 –> 00:15:39,560
\nesteemeth anything to be unclean
\nto him it us is unclean. <\/p>\n

248
\n00:15:39,560 –> 00:15:43,160
\nAnd you know for sure that that
\nis a very much a word taken from<\/p>\n

249
\n00:15:43,160 –> 00:15:46,560
\nthe context.
\nOf the Law of Moses. <\/p>\n

250
\n00:15:50,280 –> 00:15:53,360
\nOK, so Paul does not use, as
\nyou’re aware, as we read the <\/p>\n

251
\n00:15:53,360 –> 00:15:57,560
\nchapter, he doesn’t use the word
\nJew in Gentile Romans 14. <\/p>\n

252
\n00:15:57,800 –> 00:16:00,920
\nHe’s instead uses these term
\nweak and strong. <\/p>\n

253
\n00:16:00,920 –> 00:16:04,440
\nAnd we have to understand what
\nhe means by those terms, right? <\/p>\n

254
\n00:16:04,800 –> 00:16:09,000
\nSo let’s let’s just define that
\nbecause having that really clear<\/p>\n

255
\n00:16:09,000 –> 00:16:11,840
\nin our mind will kind of make
\nthe text a little bit easier to <\/p>\n

256
\n00:16:11,840 –> 00:16:14,480
\nfollow and understand as we go
\nthrough it together. <\/p>\n

257
\n00:16:14,640 –> 00:16:17,600
\nSo who are the weak and who are
\nthe strong? <\/p>\n

258
\n00:16:18,480 –> 00:16:24,640
\nWell, the weak were those who
\ntook who For whom it took only a<\/p>\n

259
\n00:16:24,680 –> 00:16:30,560
\nmild or a weak stimulus for them
\nto be concerned or offended. <\/p>\n

260
\n00:16:31,560 –> 00:16:34,400
\nIt only took a weak stimulus.
\nThey’re very sensitive. <\/p>\n

261
\n00:16:34,920 –> 00:16:38,440
\nOnly a weak stimulus would make
\nthem feel offended. <\/p>\n

262
\n00:16:39,000 –> 00:16:41,520
\nPaul would say.
\nThey are weak in faith because, <\/p>\n

263
\n00:16:41,520 –> 00:16:45,800
\nPaul would say, faith itself
\ngives you an ability to wish to <\/p>\n

264
\n00:16:45,840 –> 00:16:52,080
\nnot be as easily offended.
\nOK, they are probably, and <\/p>\n

265
\n00:16:52,080 –> 00:16:55,600
\nalmost, well, almost definitely
\nreferring to the Jews or those <\/p>\n

266
\n00:16:55,600 –> 00:16:57,920
\nwith Jewish heritage in Romans
\n14. <\/p>\n

267
\n00:16:58,800 –> 00:17:02,840
\nThe strong, by contrast, are
\nthose for which it took a strong<\/p>\n

268
\n00:17:03,000 –> 00:17:07,560
\nstimulus for them to feel that
\nthey were concerned or offended <\/p>\n

269
\n00:17:07,560 –> 00:17:10,240
\nover a matter.
\nPaul would say that they are <\/p>\n

270
\n00:17:10,240 –> 00:17:14,079
\nstrong because they are strong
\nin faith, and faith is given the<\/p>\n

271
\n00:17:14,079 –> 00:17:17,800
\nability to to withstand the idea
\nof feeling offended. <\/p>\n

272
\n00:17:17,800 –> 00:17:19,640
\nPaul would say he was strong in
\nfaith. <\/p>\n

273
\n00:17:19,800 –> 00:17:21,640
\nThis is why he can.
\nHe can. <\/p>\n

274
\n00:17:22,200 –> 00:17:24,280
\nWhen he’s amongst Jews, he can
\nact like. <\/p>\n

275
\n00:17:24,280 –> 00:17:26,920
\nA Jew, when he’s among Gentiles,
\nhe can dress like a Gentile. <\/p>\n

276
\n00:17:27,480 –> 00:17:30,600
\nBecause he is strong in faith,
\nPaul would say so. <\/p>\n

277
\n00:17:30,640 –> 00:17:33,360
\nThe strong are those for which
\nit takes a strong stimulus for <\/p>\n

278
\n00:17:33,360 –> 00:17:34,720
\nthem to be concerned or
\noffended. <\/p>\n

279
\n00:17:34,960 –> 00:17:37,720
\nBut in this chapter we could, we
\nshould consider the strong when <\/p>\n

280
\n00:17:37,720 –> 00:17:42,160
\nwe see the term as generally
\nspeaking about the Gentiles. <\/p>\n

281
\n00:17:43,880 –> 00:17:49,120
\nOK, hopefully that clears up
\nthose terms, but I can <\/p>\n

282
\n00:17:49,120 –> 00:17:53,000
\nunderstand why those terms are
\nthemselves a little bit <\/p>\n

283
\n00:17:53,000 –> 00:17:55,560
\nconfusing.
\nSo Paul’s. <\/p>\n

284
\n00:17:55,560 –> 00:17:59,920
\nAdmonition as the chapter begins
\nin verse one of the RSV is this,<\/p>\n

285
\n00:18:01,080 –> 00:18:02,480
\nhe says.
\nAs. <\/p>\n

286
\n00:18:02,480 –> 00:18:06,280
\nFor the man who is weak in
\nfaith, welcome him. <\/p>\n

287
\n00:18:06,800 –> 00:18:10,120
\nBut for not.
\nNot for disputes over opinions. <\/p>\n

288
\n00:18:10,840 –> 00:18:15,400
\nI think the King James has
\ndoubtful disputations, but I <\/p>\n

289
\n00:18:15,400 –> 00:18:18,400
\nthink the RSV really does a good
\njob of translating this. <\/p>\n

290
\n00:18:18,760 –> 00:18:22,240
\nDoubtful disputations are really
\ndisputes about opinions. <\/p>\n

291
\n00:18:25,480 –> 00:18:27,320
\nSo what Paul’s doing here right
\naway by. <\/p>\n

292
\n00:18:27,320 –> 00:18:28,840
\nThe way as you can see right
\naway. <\/p>\n

293
\n00:18:29,120 –> 00:18:31,720
\nWho is he?
\nAddressing in Romans 14, he’s <\/p>\n

294
\n00:18:31,720 –> 00:18:37,120
\nactually addressing the strong.
\nHe’s saying to the strong in the<\/p>\n

295
\n00:18:37,120 –> 00:18:40,120
\necclesia.
\nI want you to welcome. <\/p>\n

296
\n00:18:40,320 –> 00:18:47,040
\nThe weak but don’t welcome them
\njust so you can argue about your<\/p>\n

297
\n00:18:47,040 –> 00:18:52,800
\ndifferent opinions.
\nAnd the first question that <\/p>\n

298
\n00:18:52,800 –> 00:18:55,480
\narises when you start to unpack
\nthis a little bit. <\/p>\n

299
\n00:18:56,440 –> 00:19:00,880
\nIs what is a conscience issue
\nanyway ever had that question <\/p>\n

300
\n00:19:01,920 –> 00:19:05,080
\nand and and we can disagree that
\nsomething even is a conscience <\/p>\n

301
\n00:19:05,080 –> 00:19:09,040
\nissue.
\nWe we. <\/p>\n

302
\n00:19:09,240 –> 00:19:12,360
\nThe term throw is thrown about
\nso and so as a conscience. <\/p>\n

303
\n00:19:12,360 –> 00:19:17,360
\nAbout this issue.
\nSo and so as another conscience,<\/p>\n

304
\n00:19:17,560 –> 00:19:20,000
\na different conscience about a
\nparticular issue. <\/p>\n

305
\n00:19:20,760 –> 00:19:24,280
\nWell, what makes something an
\nissue of conscience? <\/p>\n

306
\n00:19:26,640 –> 00:19:30,520
\nThis is my idea about this.
\nI don’t, I can’t give you an <\/p>\n

307
\n00:19:30,520 –> 00:19:34,040
\nironclad definition, but I think
\nthis is a good working <\/p>\n

308
\n00:19:34,040 –> 00:19:40,280
\ndefinition For something to be
\nan issue of conscience where the<\/p>\n

309
\n00:19:40,280 –> 00:19:43,920
\nverses of Romans 14, the
\napplication of First Corinthians<\/p>\n

310
\n00:19:43,920 –> 00:19:49,120
\nchapters 8-9 and ten are
\napplicable, it must be a matter <\/p>\n

311
\n00:19:49,400 –> 00:19:52,000
\nover which we do not have a
\ncommand from the Lord. <\/p>\n

312
\n00:19:53,440 –> 00:19:58,560
\nIn other words, Romans 14 verse
\none, it’s got to be about an <\/p>\n

313
\n00:19:58,560 –> 00:20:04,040
\nopinion.
\nPerhaps the best example of this<\/p>\n

314
\n00:20:04,040 –> 00:20:07,520
\nis in Corinth.
\nSee, there is a conscience issue<\/p>\n

315
\n00:20:07,520 –> 00:20:12,400
\nin Corinth about eating meat
\nthat had been sacrificed to an <\/p>\n

316
\n00:20:12,400 –> 00:20:16,680
\nidol for some.
\nUnderstandably, the association <\/p>\n

317
\n00:20:16,680 –> 00:20:21,400
\nof doing anything that was
\nconnected to an idol was <\/p>\n

318
\n00:20:21,600 –> 00:20:26,160
\nunacceptable.
\nThose that felt it was <\/p>\n

319
\n00:20:26,160 –> 00:20:29,400
\nunacceptable were weak in faith
\nin that respect. <\/p>\n

320
\n00:20:29,400 –> 00:20:32,000
\nAnd because they are weak in
\nfaith, they wanted rules. <\/p>\n

321
\n00:20:32,200 –> 00:20:34,960
\nA rule that said we do not eat
\nit, it’s a rule. <\/p>\n

322
\n00:20:36,560 –> 00:20:39,840
\nBut others felt that meat is
\njust meat. <\/p>\n

323
\n00:20:40,920 –> 00:20:43,920
\nThe belly is made for meat.
\nObviously it can digest it. <\/p>\n

324
\n00:20:44,120 –> 00:20:47,040
\nIf God gave me a belly to digest
\nit, God must be happy with it. <\/p>\n

325
\n00:20:47,720 –> 00:20:50,200
\nThe belly for meats and meats
\nfor the belly, as it were. <\/p>\n

326
\n00:20:51,360 –> 00:20:54,520
\nThey were strong in faith
\nregarding. <\/p>\n

327
\n00:20:54,520 –> 00:20:58,640
\nThis and embrace liberty.
\nTo them, idols were nothing. <\/p>\n

328
\n00:20:59,160 –> 00:21:01,960
\nEating meat offered to an idol
\nis like eating meat offered to a<\/p>\n

329
\n00:21:01,960 –> 00:21:05,480
\nblock of stone, as long as it
\nwas eating with Thanksgiving. <\/p>\n

330
\n00:21:05,480 –> 00:21:08,880
\nWhat’s the problem?
\nSo both. <\/p>\n

331
\n00:21:08,880 –> 00:21:15,080
\nOpinions had some validity, but
\non the issue there wasn’t a <\/p>\n

332
\n00:21:15,080 –> 00:21:18,480
\nspecific command because the
\nLord had declared all foods <\/p>\n

333
\n00:21:18,480 –> 00:21:27,200
\nclean, all foods clean, period.
\nSo while eating meat was an <\/p>\n

334
\n00:21:27,200 –> 00:21:31,800
\nissue of conscience.
\nWhat was not a conscience issue <\/p>\n

335
\n00:21:31,800 –> 00:21:33,760
\nwould be a question worth
\nasking. <\/p>\n

336
\n00:21:34,080 –> 00:21:35,640
\nWell, what isn’t a conscience
\nissue? <\/p>\n

337
\n00:21:35,920 –> 00:21:37,880
\nWell, do you know what?
\nIsn’t a conscience issue <\/p>\n

338
\n00:21:40,200 –> 00:21:43,720
\nidolatry?
\nWorshipping a false God? <\/p>\n

339
\n00:21:44,000 –> 00:21:47,000
\nGuess what?
\nThat’s not a conscience issue. <\/p>\n

340
\n00:21:48,800 –> 00:21:51,200
\nDo you know what else is not a
\nconscience issue? <\/p>\n

341
\n00:21:52,880 –> 00:21:55,800
\nAdultery.
\nSleeping with a temple <\/p>\n

342
\n00:21:55,800 –> 00:22:02,680
\nprostitute as a part of a ritual
\nmeal was not a conscience. <\/p>\n

343
\n00:22:02,680 –> 00:22:07,280
\nIssue that was a.
\nSin and and it’s not for no <\/p>\n

344
\n00:22:07,280 –> 00:22:10,360
\nreason whatsoever that we read
\nin First Corinthians chapter 6. <\/p>\n

345
\n00:22:10,680 –> 00:22:13,160
\nVerses 15 to 16 and verse 18
\nthese. <\/p>\n

346
\n00:22:13,160 –> 00:22:18,160
\nWords know ye not?
\nThat your bodies are the members<\/p>\n

347
\n00:22:18,160 –> 00:22:20,240
\nof Christ.
\nShall I take? <\/p>\n

348
\n00:22:20,440 –> 00:22:24,120
\nThe members of Christ.
\nAnd make them the members of a <\/p>\n

349
\n00:22:24,120 –> 00:22:28,800
\nharlot.
\nGod forbid what know ye not? <\/p>\n

350
\n00:22:29,280 –> 00:22:31,480
\nThat.
\nHe which is joined to in harlot <\/p>\n

351
\n00:22:31,640 –> 00:22:37,400
\nis 1 body for two saith he shall
\nbe 1 flesh flee fornication <\/p>\n

352
\n00:22:37,760 –> 00:22:41,800
\nevery sin.
\nThat a man doeth is without the <\/p>\n

353
\n00:22:41,800 –> 00:22:46,680
\nbody, but he that commits
\nfornication sinneth against his <\/p>\n

354
\n00:22:46,680 –> 00:22:49,680
\nown body.
\nSo, stating the obvious here, <\/p>\n

355
\n00:22:49,920 –> 00:22:54,160
\nPaul does not consider that
\nfornicating with temple harlots <\/p>\n

356
\n00:22:54,160 –> 00:22:55,880
\nor any variety of harlot, I
\nsuppose. <\/p>\n

357
\n00:22:57,240 –> 00:23:00,240
\nWhich was clearly an issue that
\nhad to be covered in Corin. <\/p>\n

358
\n00:23:01,240 –> 00:23:02,880
\nHe doesn’t think that’s a
\nconscience issue. <\/p>\n

359
\n00:23:04,080 –> 00:23:07,880
\nThat’s very unambiguously a sin.
\nNow I use that for its <\/p>\n

360
\n00:23:07,880 –> 00:23:11,160
\nobviousness, but I also use that
\nfor the relevance of the context<\/p>\n

361
\n00:23:11,840 –> 00:23:14,120
\nof what’s happening in First
\nCorinthians. <\/p>\n

362
\n00:23:18,840 –> 00:23:20,800
\nSo I, I like how one brother put
\nit. <\/p>\n

363
\n00:23:21,280 –> 00:23:23,600
\nHe sort of divided the world
\ninto three boxes. <\/p>\n

364
\n00:23:23,760 –> 00:23:26,440
\nNow I, I got you want to want a
\nlittle hint? <\/p>\n

365
\n00:23:26,720 –> 00:23:32,920
\nSisters, men like boxes.
\nThe fewer the boxes, the better.<\/p>\n

366
\n00:23:33,440 –> 00:23:38,400
\nReally.
\nAnd so in this example there’s <\/p>\n

367
\n00:23:38,400 –> 00:23:44,760
\nonly three boxes.
\nBox number one is the things we <\/p>\n

368
\n00:23:44,760 –> 00:23:46,360
\nare commanded not to do.
\nNow this. <\/p>\n

369
\n00:23:46,360 –> 00:23:51,320
\nIs very hard to see, but that is
\na black box black, right? <\/p>\n

370
\n00:23:51,560 –> 00:23:53,160
\nThings we’re commanded not to
\ndo. <\/p>\n

371
\n00:23:53,320 –> 00:23:59,480
\nSo is everyone OK if I put
\nidolatry and adultery in that <\/p>\n

372
\n00:23:59,480 –> 00:24:00,480
\nparticular?
\nBox. <\/p>\n

373
\n00:24:00,960 –> 00:24:04,080
\nWe’re all happy with that, OK?
\nWe’re commanded not to do those <\/p>\n

374
\n00:24:04,080 –> 00:24:06,240
\nthings.
\nThose things are clearly sin. <\/p>\n

375
\n00:24:07,920 –> 00:24:12,160
\nOK, well on the other end is a
\nwhite. <\/p>\n

376
\n00:24:12,160 –> 00:24:16,600
\nBox well these.
\nAre the things we’re commanded <\/p>\n

377
\n00:24:16,600 –> 00:24:21,280
\nto do?
\nWould everyone be OK if, if I <\/p>\n

378
\n00:24:21,280 –> 00:24:26,360
\nput things like caring for the
\npoor, loving our neighbor, <\/p>\n

379
\n00:24:26,840 –> 00:24:29,960
\nloving the Lord our God with our
\nheart, soul, mind and strength, <\/p>\n

380
\n00:24:30,320 –> 00:24:33,440
\nhonoring our father and mother?
\nWould you be OK if I put those <\/p>\n

381
\n00:24:33,440 –> 00:24:35,200
\nsort of things in this box over
\nhere? <\/p>\n

382
\n00:24:36,240 –> 00:24:39,320
\nWe all agree that those are
\nthings we’re commanded to do. <\/p>\n

383
\n00:24:39,320 –> 00:24:42,720
\nAnd if we’re honoring our father
\nand mother, then we’re, we’re <\/p>\n

384
\n00:24:42,720 –> 00:24:44,520
\nprobably doing something in the
\nwhite box. <\/p>\n

385
\n00:24:46,280 –> 00:24:47,160
\nBut you know.
\nWhat the trouble? <\/p>\n

386
\n00:24:47,160 –> 00:24:52,160
\nIs the trouble is the third box?
\nRight. <\/p>\n

387
\n00:24:52,600 –> 00:24:55,680
\nAnd the third.
\nBox is things we are neither <\/p>\n

388
\n00:24:55,680 –> 00:24:58,360
\ncommanded nor not commanded to
\ndo. <\/p>\n

389
\n00:24:58,880 –> 00:25:01,920
\nBut for which we use things in
\nthe black box or in the white <\/p>\n

390
\n00:25:01,920 –> 00:25:04,360
\nbox to imply.
\nWhat we should do? <\/p>\n

391
\n00:25:08,760 –> 00:25:11,560
\nAll right.
\nFor example, should I have for <\/p>\n

392
\n00:25:11,560 –> 00:25:14,400
\nlunch a peanut butter or a ham
\nsandwich? <\/p>\n

393
\n00:25:16,120 –> 00:25:18,200
\nNow for a Jew.
\nBy the way, that’s not in the <\/p>\n

394
\n00:25:18,200 –> 00:25:19,800
\nmiddle.
\nBox right, right. <\/p>\n

395
\n00:25:20,640 –> 00:25:24,400
\nBut it is for me because all
\nfoods are clean. <\/p>\n

396
\n00:25:26,080 –> 00:25:30,320
\nOr should I?
\nBuy Hyundai or Jaguar. <\/p>\n

397
\n00:25:30,560 –> 00:25:33,560
\nNow you might think that buying
\na Jaguar is definitely in the <\/p>\n

398
\n00:25:33,560 –> 00:25:35,280
\nblack box.
\nWhat a waste of money could be <\/p>\n

399
\n00:25:35,280 –> 00:25:37,720
\ngiven to the poor.
\nBut what you’re doing is you’re <\/p>\n

400
\n00:25:37,760 –> 00:25:41,680
\nsaying, hey, giving the pores in
\nthe white box, buying the Jaguar<\/p>\n

401
\n00:25:41,920 –> 00:25:45,640
\nmeans money not for the poor.
\nI’m using a white box issue to <\/p>\n

402
\n00:25:45,640 –> 00:25:49,480
\nmake a Gray box decision.
\nThere’s no command about that. <\/p>\n

403
\n00:25:54,680 –> 00:25:56,840
\nNothing makes a Hyundai.
\nHoly, by the way. <\/p>\n

404
\n00:25:57,720 –> 00:26:00,480
\nLike if anyone’s driven my white
\nband, they’ll know that for a <\/p>\n

405
\n00:26:00,480 –> 00:26:04,040
\ncertainty, right?
\nIt is. <\/p>\n

406
\n00:26:04,040 –> 00:26:12,040
\nIt’s in the Gray box now.
\nMost things we do I suggest are <\/p>\n

407
\n00:26:12,040 –> 00:26:16,360
\nin the Gray box.
\nTaking an action, not taking an <\/p>\n

408
\n00:26:16,360 –> 00:26:19,720
\naction, Doing, not doing,
\nsaying, not saying, eating, not <\/p>\n

409
\n00:26:19,720 –> 00:26:22,920
\neating, drinking, not drinking,
\nobserving, not observing, <\/p>\n

410
\n00:26:22,920 –> 00:26:25,080
\nwearing, not wearing, singing,
\nnot singing. <\/p>\n

411
\n00:26:25,400 –> 00:26:28,880
\nMost of those things are found
\nin the middle section. <\/p>\n

412
\n00:26:28,880 –> 00:26:36,080
\nThere the middle box, I can’t
\npoint to a single command to <\/p>\n

413
\n00:26:36,080 –> 00:26:40,600
\nknow exactly how to act.
\nThe action may be acceptable, <\/p>\n

414
\n00:26:41,320 –> 00:26:44,120
\nmaybe it’s not acceptable.
\nIt depends on context. <\/p>\n

415
\n00:26:44,680 –> 00:26:47,960
\nI could definitely suggest to
\nyou that that someone buying a a<\/p>\n

416
\n00:26:47,960 –> 00:26:52,360
\nreally expensive car could be
\nfine or could really not be <\/p>\n

417
\n00:26:52,360 –> 00:26:58,640
\nfine, and context might dictate
\nthe wisdom of that, but it’s not<\/p>\n

418
\n00:26:58,640 –> 00:27:00,800
\njust.
\nMe thinking that or saying that <\/p>\n

419
\n00:27:00,800 –> 00:27:02,720
\ncontext is important for things
\nin the middle. <\/p>\n

420
\n00:27:02,720 –> 00:27:05,360
\nBox I think.
\nThat is explicitly what <\/p>\n

421
\n00:27:05,360 –> 00:27:08,880
\nScripture tells us, and that is
\nthe application of conscience <\/p>\n

422
\n00:27:08,880 –> 00:27:13,440
\nissues that Paul tells us in
\nFirst Corinthians. <\/p>\n

423
\n00:27:13,440 –> 00:27:15,720
\nNow let me give you some some
\nevidence for that. <\/p>\n

424
\n00:27:17,160 –> 00:27:21,600
\nWhy would I say context is so
\nimportant with conscience issues<\/p>\n

425
\n00:27:21,960 –> 00:27:23,880
\nin understanding the wisdom of
\nwhat you’re doing? <\/p>\n

426
\n00:27:25,320 –> 00:27:28,880
\nSo for example.
\nTurn with me if you want. <\/p>\n

427
\n00:27:28,880 –> 00:27:30,680
\nI think you might want to even
\nmark this in your Bibles. <\/p>\n

428
\n00:27:30,680 –> 00:27:33,680
\nUp to you really.
\nFirst Corinthians chapter 10, <\/p>\n

429
\n00:27:33,840 –> 00:27:37,000
\nverses 25 to 28.
\nI’ll also put it on the screen. <\/p>\n

430
\n00:27:40,000 –> 00:27:44,040
\nIn this case, what I’m I’m going
\nto point out is we’re going to <\/p>\n

431
\n00:27:44,040 –> 00:27:48,800
\ntalk about eating meats offered
\nto idols and in one example, <\/p>\n

432
\n00:27:49,840 –> 00:27:52,680
\neating meat offered to idols.
\nIs going to be perfectly <\/p>\n

433
\n00:27:52,680 –> 00:27:57,680
\nacceptable.
\nAnd the second example, eating <\/p>\n

434
\n00:27:57,680 –> 00:28:01,160
\nmeat offered to idols is not OK
\nwhatsoever. <\/p>\n

435
\n00:28:03,080 –> 00:28:04,800
\nBut you know what’s not
\ndifferent between those two <\/p>\n

436
\n00:28:04,800 –> 00:28:09,600
\nexamples?
\nIs the meat hasn’t changed. <\/p>\n

437
\n00:28:10,840 –> 00:28:14,720
\nLook, let’s take a look at this.
\nFirst Corinthians chapter 10, <\/p>\n

438
\n00:28:14,720 –> 00:28:20,440
\nverses 25 to 28.
\nWho’s whatsoever we’re told is <\/p>\n

439
\n00:28:20,440 –> 00:28:23,880
\nsold in the shambles, that being
\nmeat that’s sold in the shambles<\/p>\n

440
\n00:28:24,480 –> 00:28:29,840
\nthat eat, asking no question for
\nconscience sake, For the earth <\/p>\n

441
\n00:28:29,840 –> 00:28:31,560
\nis the Lord’s and the fullness
\nthereof. <\/p>\n

442
\n00:28:32,640 –> 00:28:37,240
\nIf any of them that believe not,
\nbid you to a feast, and ye be. <\/p>\n

443
\n00:28:37,240 –> 00:28:40,400
\nDeposed to go.
\nWhatsoever is set before you <\/p>\n

444
\n00:28:40,400 –> 00:28:47,720
\neat, asking no question for
\nconscience sake, but if any man <\/p>\n

445
\n00:28:47,720 –> 00:28:52,520
\nsaying to you, hey this is
\noffered unto idols. <\/p>\n

446
\n00:28:54,040 –> 00:28:57,680
\nYou don’t worship idols, do you?
\nI added that last bit. <\/p>\n

447
\n00:28:58,800 –> 00:29:04,320
\nEat not for his sake that showed
\nit, and for conscience sake. <\/p>\n

448
\n00:29:05,080 –> 00:29:07,160
\nFor the earth is the Lord.
\n‘S and the fullness. <\/p>\n

449
\n00:29:07,160 –> 00:29:09,800
\nThorough of how do I make sense
\nof this, right? <\/p>\n

450
\n00:29:10,240 –> 00:29:13,040
\nIs it OK to eat meat offered
\nidols? <\/p>\n

451
\n00:29:13,200 –> 00:29:17,040
\nWhat we want is a black box or
\nwhite box decision. <\/p>\n

452
\n00:29:17,880 –> 00:29:21,640
\nIs it in the black box?
\nIs it in the white box? <\/p>\n

453
\n00:29:22,800 –> 00:29:28,760
\nThat’s what I want, right?
\nPaul says, well, it’s a neither <\/p>\n

454
\n00:29:28,760 –> 00:29:35,160
\nbox, unfortunately.
\nIf if the meats put in front of <\/p>\n

455
\n00:29:35,160 –> 00:29:39,720
\nyou and no one makes an issue of
\nit and you’d be disposed to to <\/p>\n

456
\n00:29:39,720 –> 00:29:41,880
\neat it, go ahead.
\nThere’s nothing wrong. <\/p>\n

457
\n00:29:42,000 –> 00:29:43,960
\nWhy is there nothing wrong?
\nPaul says. <\/p>\n

458
\n00:29:44,120 –> 00:29:47,200
\nWell.
\nPaul very conveniently quotes a <\/p>\n

459
\n00:29:47,200 –> 00:29:48,920
\nverse.
\nEver had someone with a <\/p>\n

460
\n00:29:48,920 –> 00:29:54,000
\nconscience issue with a verse?
\nAny ever had someone with a <\/p>\n

461
\n00:29:54,000 –> 00:29:55,720
\nconscience issue that has a
\nverse? <\/p>\n

462
\n00:29:56,280 –> 00:29:58,800
\nNo, no, I’m sure you haven’t.
\nRight. <\/p>\n

463
\n00:29:59,000 –> 00:30:00,600
\nWell, Paul says.
\nI’ll give you a verse. <\/p>\n

464
\n00:30:00,840 –> 00:30:04,200
\nGreat, Paul says.
\nOh, all the earth is the Lord, <\/p>\n

465
\n00:30:04,200 –> 00:30:06,320
\nSee.
\nI can eat that meat. <\/p>\n

466
\n00:30:06,320 –> 00:30:07,400
\nYou know why I can eat that
\nmeat? <\/p>\n

467
\n00:30:07,720 –> 00:30:09,680
\nBecause that came from the rump
\nof a cow. <\/p>\n

468
\n00:30:10,080 –> 00:30:11,840
\nWell, if it was good meat, it
\ncame from the. <\/p>\n

469
\n00:30:11,840 –> 00:30:14,200
\nRump of a cow.
\nAnd you know what? <\/p>\n

470
\n00:30:14,320 –> 00:30:19,320
\nThat cow is the Lord’s, because
\nall of the earth is the Lord’s. <\/p>\n

471
\n00:30:19,680 –> 00:30:23,960
\nThe cow that was sacrificed to
\nan idol that is still the <\/p>\n

472
\n00:30:23,960 –> 00:30:24,960
\nLord’s.
\nCow. <\/p>\n

473
\n00:30:25,560 –> 00:30:27,160
\nHe made it.
\nHe gave it life. <\/p>\n

474
\n00:30:28,160 –> 00:30:31,760
\nAll of the earth is the Lord’s.
\nIt’s the Lord’s cow, no matter. <\/p>\n

475
\n00:30:32,040 –> 00:30:35,760
\nWho killed it?
\nNo matter where it came from. <\/p>\n

476
\n00:30:36,600 –> 00:30:38,360
\nPaul says the verse.
\nTells me it. <\/p>\n

477
\n00:30:39,160 –> 00:30:40,920
\nGreat.
\nWhat a great first. <\/p>\n

478
\n00:30:40,920 –> 00:30:42,640
\nPaul says look at that, look at
\nthat. <\/p>\n

479
\n00:30:43,400 –> 00:30:45,280
\nConscience issue.
\nI got a verse. <\/p>\n

480
\n00:30:50,640 –> 00:30:53,560
\nIsn’t it?
\nIf it wasn’t so serious, you’d. <\/p>\n

481
\n00:30:53,560 –> 00:30:55,720
\nLaugh, isn’t it?
\nBecause you know what Paul does,<\/p>\n

482
\n00:30:55,720 –> 00:30:57,440
\nright?
\nLike I’m setting this up right? <\/p>\n

483
\n00:30:58,080 –> 00:31:01,920
\nSo he says, well, I love it.
\nIf someone tells you a sacrifice<\/p>\n

484
\n00:31:01,920 –> 00:31:03,520
\nof idols, he’s like, don’t eat
\nit. <\/p>\n

485
\n00:31:03,920 –> 00:31:05,200
\nBut Paul’s like, wait, wait,
\nwait, wait. <\/p>\n

486
\n00:31:06,120 –> 00:31:10,080
\nI’m going to give you a verse
\nand Paul’s like, you’re like, <\/p>\n

487
\n00:31:10,120 –> 00:31:13,000
\noh, good.
\nWhat’s the contradictory verse <\/p>\n

488
\n00:31:13,000 –> 00:31:15,880
\nto the verse you used last time?
\nPaul’s like, oh, I got, I got a <\/p>\n

489
\n00:31:15,880 –> 00:31:20,360
\nverse for you.
\nOh, it’s it’s here. <\/p>\n

490
\n00:31:20,360 –> 00:31:22,080
\nThis the Lords and the fullness
\nthereof. <\/p>\n

491
\n00:31:24,840 –> 00:31:29,680
\nPaul’s like, it’s the same
\nverse, but I thought my verse <\/p>\n

492
\n00:31:29,680 –> 00:31:31,200
\nproved my point.
\nIt’s my verse. <\/p>\n

493
\n00:31:31,200 –> 00:31:34,800
\nDon’t touch my verse.
\nDon’t touch my verse. <\/p>\n

494
\n00:31:38,240 –> 00:31:43,760
\nBut the issue is that Paul’s
\nlike, oh, but this time if the <\/p>\n

495
\n00:31:43,760 –> 00:31:46,440
\nearth is the Lord’s yet, But you
\nknow what else is the Lord’s? <\/p>\n

496
\n00:31:48,680 –> 00:31:51,800
\nThe fullness is the Lord’s.
\nAnd do you know what the <\/p>\n

497
\n00:31:51,800 –> 00:31:55,880
\nfullness of the Lord is?
\nIt’s you. <\/p>\n

498
\n00:31:58,960 –> 00:32:06,840
\nYou’re the fullness of the Lords
\nand there’s just no mixing the <\/p>\n

499
\n00:32:06,840 –> 00:32:12,600
\nLord with an idol.
\nSame verse. <\/p>\n

500
\n00:32:17,080 –> 00:32:18,880
\nSo do you appreciate?
\nWhat I’m saying? <\/p>\n

501
\n00:32:18,880 –> 00:32:24,280
\nWhat about context here?
\nAbout the middle box, is it wise<\/p>\n

502
\n00:32:24,280 –> 00:32:28,200
\nor is it unwise?
\nMaybe a better way of thinking <\/p>\n

503
\n00:32:28,360 –> 00:32:30,800
\nthan is it right or is it not
\nright? <\/p>\n

504
\n00:32:31,160 –> 00:32:34,880
\nListen, the black and white
\nboxes are a little bit right or <\/p>\n

505
\n00:32:34,880 –> 00:32:37,600
\nnot right.
\nNo one hears arguing that <\/p>\n

506
\n00:32:37,600 –> 00:32:39,960
\nidolatry is OK.
\nThat’s. <\/p>\n

507
\n00:32:39,960 –> 00:32:46,880
\nBlack box, right?
\nAnd the middle box, is it wise <\/p>\n

508
\n00:32:49,120 –> 00:32:52,680
\nor is it not wise?
\nWell, how am I supposed to know <\/p>\n

509
\n00:32:52,680 –> 00:32:55,920
\nthat without context?
\nLet me let me give you another <\/p>\n

510
\n00:32:55,920 –> 00:33:01,000
\nexample.
\nIs drinking wine, OK? <\/p>\n

511
\n00:33:01,000 –> 00:33:02,760
\nBecause that came up in Romans
\n14. <\/p>\n

512
\n00:33:02,760 –> 00:33:04,120
\nDrinking wine.
\nIs drinking wine. <\/p>\n

513
\n00:33:04,120 –> 00:33:06,720
\nOK?
\nWell, I happen to really like <\/p>\n

514
\n00:33:06,720 –> 00:33:08,360
\nwine.
\nAnd if you want to, if you, I <\/p>\n

515
\n00:33:08,360 –> 00:33:10,880
\ndon’t think you care, but
\nCalifornian red wine would be my<\/p>\n

516
\n00:33:10,880 –> 00:33:12,960
\nfavorite.
\nAnd of those, Zinfandel. <\/p>\n

517
\n00:33:13,160 –> 00:33:14,640
\nAnd if you don’t know the
\ndifference. <\/p>\n

518
\n00:33:14,840 –> 00:33:18,920
\nWe should talk.
\nNow. <\/p>\n

519
\n00:33:20,080 –> 00:33:23,160
\nI enjoy red wine.
\nMy wife, for reasons specific to<\/p>\n

520
\n00:33:23,160 –> 00:33:28,000
\nher, won’t touch red wine or any
\nwine at all, really. <\/p>\n

521
\n00:33:29,760 –> 00:33:33,440
\nWell, I could say that the Lord
\ndrank wine. <\/p>\n

522
\n00:33:34,880 –> 00:33:37,520
\nI could say that that Paul said
\nto Timothy, I have a little bit <\/p>\n

523
\n00:33:37,520 –> 00:33:43,080
\nof wine for thy stomach’s sake.
\nOK, That’s that’s all true. <\/p>\n

524
\n00:33:44,040 –> 00:33:45,880
\nSo should we serve wine at the
\npotluck? <\/p>\n

525
\n00:33:48,320 –> 00:33:49,880
\nAnyone.
\nAnyone for serving wine of the <\/p>\n

526
\n00:33:49,880 –> 00:33:57,520
\npotluck, Right.
\nI mean, you say that, but you <\/p>\n

527
\n00:33:57,520 –> 00:34:00,760
\ncan’t.
\nIsn’t this amazing what artists <\/p>\n

528
\n00:34:00,760 –> 00:34:02,600
\ncan do?
\nHe’s clearly drunk. <\/p>\n

529
\n00:34:02,800 –> 00:34:06,920
\nLike the artists are amazing.
\nAnd how they can look at this, <\/p>\n

530
\n00:34:07,240 –> 00:34:11,040
\nthis eye is slightly out of is
\nnot focusing properly. <\/p>\n

531
\n00:34:11,679 –> 00:34:14,120
\nI really think that’s clever how
\nan artist can do that. <\/p>\n

532
\n00:34:14,239 –> 00:34:18,719
\nRight.
\nBut we all know in in First <\/p>\n

533
\n00:34:18,719 –> 00:34:21,360
\nCorinthians Chapter 11 that Paul
\nhad said that some at the <\/p>\n

534
\n00:34:21,360 –> 00:34:23,560
\nmemorial meeting were drunk and
\nsome were hungry. <\/p>\n

535
\n00:34:24,440 –> 00:34:27,280
\nSo why that?
\nIt sounds comical to us? <\/p>\n

536
\n00:34:27,560 –> 00:34:29,719
\nMaybe it wasn’t as comical in
\ncorn. <\/p>\n

537
\n00:34:33,840 –> 00:34:40,920
\nYou see, that’s another context.
\nWine is neither OK or not OK. <\/p>\n

538
\n00:34:42,440 –> 00:34:44,159
\nBut the context matters, doesn’t
\nit? <\/p>\n

539
\n00:34:48,159 –> 00:34:50,560
\nAnother issue that comes up a
\nlot of time is dress. <\/p>\n

540
\n00:34:52,239 –> 00:34:56,560
\nIs casual dress OK?
\nWell, I love to dress casually. <\/p>\n

541
\n00:34:56,960 –> 00:34:59,000
\nI grew up in Southern
\nCalifornia, right? <\/p>\n

542
\n00:34:59,200 –> 00:35:02,800
\nThis day, like today would be
\nlike, our coldest day of the <\/p>\n

543
\n00:35:02,800 –> 00:35:05,440
\nyear, right?
\nI mean, it’s generally hot. <\/p>\n

544
\n00:35:05,560 –> 00:35:07,280
\nI would never.
\nWear sweater like this in <\/p>\n

545
\n00:35:07,320 –> 00:35:08,880
\nCalifornia.
\nHardly ever, right? <\/p>\n

546
\n00:35:09,000 –> 00:35:11,760
\nI’d buy one just to just to say
\nthat I had one. <\/p>\n

547
\n00:35:11,880 –> 00:35:12,800
\nI had a sweater.
\nSee. <\/p>\n

548
\n00:35:12,800 –> 00:35:14,120
\nLook, I had a sweater.
\nRight. <\/p>\n

549
\n00:35:14,120 –> 00:35:17,360
\nYou know, and occasionally if I
\nhad to go to Canada to give a <\/p>\n

550
\n00:35:17,360 –> 00:35:18,960
\ntalk, I’d have my sweater,
\nright? <\/p>\n

551
\n00:35:18,960 –> 00:35:21,760
\nBut I just you just you know,
\nwhat I want to do in California <\/p>\n

552
\n00:35:21,760 –> 00:35:23,560
\nis wear shorts and T-shirts all
\nyear long. <\/p>\n

553
\n00:35:23,800 –> 00:35:26,400
\nI basically wear shorts and
\nT-shirts my entire high school <\/p>\n

554
\n00:35:26,400 –> 00:35:29,240
\ncareer here.
\nYou wear these beautiful <\/p>\n

555
\n00:35:29,240 –> 00:35:31,960
\nuniforms.
\nIt’s Muffy everyday in. <\/p>\n

556
\n00:35:31,960 –> 00:35:33,720
\nCalifornia, it’s just how it’s
\njust how the. <\/p>\n

557
\n00:35:33,720 –> 00:35:40,840
\nCulture of it goes there.
\nOK so I like dressing casually. <\/p>\n

558
\n00:35:42,720 –> 00:35:44,760
\nIs it OK to dress casually at a
\nwedding? <\/p>\n

559
\n00:35:48,480 –> 00:35:50,080
\nWell, that’s a context, isn’t
\nit? <\/p>\n

560
\n00:35:52,080 –> 00:35:56,440
\nRight now, even in the Lord
\nJesus day, we know from the <\/p>\n

561
\n00:35:56,440 –> 00:36:03,320
\nparable that that not wearing
\ncertain garments at a wedding, <\/p>\n

562
\n00:36:03,320 –> 00:36:08,280
\nfailing to put on what is called
\na wedding garment was an offense<\/p>\n

563
\n00:36:11,200 –> 00:36:15,760
\neven in Christ Day because
\nperhaps the gravity of the <\/p>\n

564
\n00:36:15,760 –> 00:36:18,640
\nsituation suggested a certain
\ntype of clothing. <\/p>\n

565
\n00:36:18,640 –> 00:36:21,280
\nNow, by the way, I’m not making
\na case about clothing per SE. <\/p>\n

566
\n00:36:21,640 –> 00:36:25,600
\nWhat I’m saying is context
\nmattered even in the Lord Jesus <\/p>\n

567
\n00:36:25,600 –> 00:36:30,680
\nChrist day that wearing certain
\nclothings in certain contexts <\/p>\n

568
\n00:36:31,640 –> 00:36:36,760
\ncreated an offense to the master
\nof the of the ceremony. <\/p>\n

569
\n00:36:40,040 –> 00:36:43,200
\nAnd so, you know, we’re told
\nthat. <\/p>\n

570
\n00:36:44,240 –> 00:36:47,640
\nThis this, this, this man who
\ndidn’t wear the wedding garment,<\/p>\n

571
\n00:36:47,760 –> 00:36:50,680
\nhe was cast out.
\nFriend, how did you even come <\/p>\n

572
\n00:36:50,800 –> 00:36:54,160
\nin?
\nHere is what the master of the <\/p>\n

573
\n00:36:54,160 –> 00:36:57,000
\nceremony says to the man not
\nwearing the wedding garment. <\/p>\n

574
\n00:36:57,120 –> 00:36:59,160
\nNow Jesus wasn’t making a point
\nabout clothing. <\/p>\n

575
\n00:36:59,680 –> 00:37:04,400
\nIt’s just we can observe this
\nparable to say it was obvious <\/p>\n

576
\n00:37:04,400 –> 00:37:06,880
\nthat Jesus hearers, you wouldn’t
\ncome to a wedding without a <\/p>\n

577
\n00:37:06,880 –> 00:37:12,880
\nwedding garment because the
\ncontext suggested. <\/p>\n

578
\n00:37:13,240 –> 00:37:15,160
\nThat to not do that would give
\nan offense. <\/p>\n

579
\n00:37:16,760 –> 00:37:19,960
\nDo you see what I’m saying about
\ncontexts here? <\/p>\n

580
\n00:37:20,480 –> 00:37:23,280
\nAbout the middle box, about the
\nGray box? <\/p>\n

581
\n00:37:23,480 –> 00:37:25,680
\nIs it wise?
\nIs it unwise? <\/p>\n

582
\n00:37:25,880 –> 00:37:29,120
\nNot necessarily.
\nIs it right or wrong? <\/p>\n

583
\n00:37:29,480 –> 00:37:31,800
\nAnd the Gray box is the issue of
\nthe offense. <\/p>\n

584
\n00:37:32,080 –> 00:37:34,960
\nI don’t really care whether
\nsomeone is or is not offended by<\/p>\n

585
\n00:37:34,960 –> 00:37:38,520
\nsomething like idolatry or
\nworshipping a false God. <\/p>\n

586
\n00:37:38,720 –> 00:37:41,440
\nIt’s wrong.
\nOffense has nothing to do with <\/p>\n

587
\n00:37:41,440 –> 00:37:44,040
\nthis.
\nBut in the Gray. <\/p>\n

588
\n00:37:44,040 –> 00:37:46,440
\nBox.
\nApparently offense matters, and <\/p>\n

589
\n00:37:46,440 –> 00:37:53,120
\nthis was an offense.
\nWhat about the issue in Corinth?<\/p>\n

590
\n00:37:55,080 –> 00:38:02,040
\nYou see in Corinth a weak
\nbrother, maybe someone who even <\/p>\n

591
\n00:38:02,040 –> 00:38:05,800
\nrecently came into the truth,
\nwho had left the world of <\/p>\n

592
\n00:38:06,120 –> 00:38:09,200
\nidolatry behind, that just come
\ninto the truth. <\/p>\n

593
\n00:38:11,200 –> 00:38:15,720
\nThey might look at a brother in
\nthe ecclesia marching up into <\/p>\n

594
\n00:38:15,720 –> 00:38:21,280
\nthe hill to go to the temple to
\nbuy some meat offered to the to <\/p>\n

595
\n00:38:21,280 –> 00:38:24,440
\na false God.
\nAnd, and if and if they saw that<\/p>\n

596
\n00:38:24,440 –> 00:38:27,280
\nbrother they respected going up
\nand doing that, maybe, maybe. <\/p>\n

597
\n00:38:27,280 –> 00:38:31,240
\nThey follow their example and at
\nthe top of that hill they were <\/p>\n

598
\n00:38:31,240 –> 00:38:36,200
\nprostitutes, lots of them.
\nIt was a very dangerous place to<\/p>\n

599
\n00:38:36,200 –> 00:38:41,000
\ngo buy meat.
\nI mean, context here is <\/p>\n

600
\n00:38:41,000 –> 00:38:44,480
\nimportant.
\nWe’re not really talking about <\/p>\n

601
\n00:38:44,960 –> 00:38:47,080
\nwhether or not someone worships
\na false God. <\/p>\n

602
\n00:38:47,080 –> 00:38:49,520
\nClearly that’s wrong.
\nWe’re we’re talking about is his<\/p>\n

603
\n00:38:49,520 –> 00:38:52,200
\nbuying meat.
\nWhat’s the context there? <\/p>\n

604
\n00:38:52,360 –> 00:38:55,320
\nWell, let me take you to to one
\nof the first ancient <\/p>\n

605
\n00:38:55,320 –> 00:39:02,680
\ngeographers.
\nGeographer is someone who <\/p>\n

606
\n00:39:02,760 –> 00:39:07,760
\nstudies cities and the geography
\nand the demographics of those <\/p>\n

607
\n00:39:07,760 –> 00:39:09,640
\ncities.
\nRight, one of the first. <\/p>\n

608
\n00:39:09,840 –> 00:39:13,560
\nGeographers ever was a man named
\nStrabo. <\/p>\n

609
\n00:39:13,560 –> 00:39:15,400
\nI don’t know if you’ve heard of
\nhim, but he wrote around the <\/p>\n

610
\n00:39:15,400 –> 00:39:20,160
\ntime of Julius Caesar and he
\nwrote about many places in the <\/p>\n

611
\n00:39:20,160 –> 00:39:23,520
\nRoman Empire at that time.
\nBut amongst the cities that <\/p>\n

612
\n00:39:23,520 –> 00:39:24,400
\nStrabo.
\nWrote. <\/p>\n

613
\n00:39:24,400 –> 00:39:29,440
\nAbout was Corinth, and this is
\nwhat Strabo has to say about <\/p>\n

614
\n00:39:29,440 –> 00:39:34,600
\nCorinth, and it’s useful because
\nit’s good context, Strabo said. <\/p>\n

615
\n00:39:36,840 –> 00:39:42,200
\nThe Temple of Aphrodite.
\nIn Corinth, in the days of the <\/p>\n

616
\n00:39:42,200 –> 00:39:49,560
\ntyrant, Calypsos was so rich
\nthat it owned more than 1000 <\/p>\n

617
\n00:39:49,560 –> 00:39:54,120
\ntemple slaves.
\nCourtesans, both men and women, <\/p>\n

618
\n00:39:54,440 –> 00:39:58,840
\nhad dedicated to the goddess,
\nand therefore it was on account <\/p>\n

619
\n00:39:58,920 –> 00:40:01,280
\nof these women that the city
\nwas. <\/p>\n

620
\n00:40:01,280 –> 00:40:05,440
\nCrowded with people and grew
\nrich, for instance, the ship <\/p>\n

621
\n00:40:05,440 –> 00:40:08,440
\ncaptains freely squandered their
\nmoney. <\/p>\n

622
\n00:40:10,080 –> 00:40:14,880
\nAnd hence the proverb Not for
\nevery man is a voyage to <\/p>\n

623
\n00:40:14,880 –> 00:40:20,840
\nCorinth.
\nNow Corinth being so closely <\/p>\n

624
\n00:40:20,840 –> 00:40:27,960
\nassociated with harlotry led to
\ntwo different ancient Greek <\/p>\n

625
\n00:40:27,960 –> 00:40:33,080
\nphrases. 1 was the term
\nCorinthia Zomai. <\/p>\n

626
\n00:40:34,320 –> 00:40:36,840
\nCorinthia zomai is roughly
\ntranslated. <\/p>\n

627
\n00:40:37,120 –> 00:40:42,080
\nI act like a Corinthian.
\nAnd when that term was used, as <\/p>\n

628
\n00:40:42,080 –> 00:40:46,200
\nit was used by the playwright
\nAristophanes, it was a reference<\/p>\n

629
\n00:40:46,200 –> 00:40:50,520
\nto sexual immorality.
\nTo act like a Corinthian was <\/p>\n

630
\n00:40:50,520 –> 00:40:52,840
\nsufficient as a say, you’re
\nsexually immoral. <\/p>\n

631
\n00:40:53,320 –> 00:40:54,640
\nI don’t have to explain what it
\nmeans. <\/p>\n

632
\n00:40:54,800 –> 00:40:57,760
\nIt’s so obvious what acting like
\na Corinthian is all about. <\/p>\n

633
\n00:40:58,400 –> 00:41:02,880
\nAristophanes just throws out the
\nphrase in his in his plays. <\/p>\n

634
\n00:41:04,040 –> 00:41:06,960
\nThe second phrase was used by
\nthe philosopher Plato. <\/p>\n

635
\n00:41:07,360 –> 00:41:11,200
\nNow Plato, as you know, was
\ntalking about in his book on the<\/p>\n

636
\n00:41:11,200 –> 00:41:15,080
\nRepublic was talking about how a
\ngovernment could be moral, <\/p>\n

637
\n00:41:16,240 –> 00:41:17,600
\nright?
\nHe’s talking about morality <\/p>\n

638
\n00:41:17,600 –> 00:41:20,360
\nwithin government, right?
\nThat’s what the book Republic is<\/p>\n

639
\n00:41:20,360 –> 00:41:22,920
\nreally kind of getting at.
\nHe infuses that with a lot of <\/p>\n

640
\n00:41:22,920 –> 00:41:26,760
\nhis philosophy.
\nNow in one of his books, Book 3,<\/p>\n

641
\n00:41:26,760 –> 00:41:29,480
\nhe’s talking about someone
\ntraining for the games, and <\/p>\n

642
\n00:41:29,480 –> 00:41:31,160
\ngames are very important in
\nGreece. <\/p>\n

643
\n00:41:31,800 –> 00:41:34,360
\nSo if you’re training for the
\ngames, you got to be very <\/p>\n

644
\n00:41:34,360 –> 00:41:37,440
\ndisciplined, Plato says.
\nWell, if you’re being very <\/p>\n

645
\n00:41:37,440 –> 00:41:40,040
\ndisciplined, there’s certain
\ntypes of people you don’t want <\/p>\n

646
\n00:41:40,040 –> 00:41:42,200
\nto hang out with.
\nSo Plato says this. <\/p>\n

647
\n00:41:43,160 –> 00:41:46,240
\nIf a man is to be in condition,
\nthat means condition for the <\/p>\n

648
\n00:41:46,240 –> 00:41:48,840
\ngames.
\nWould you allow him to have a? <\/p>\n

649
\n00:41:48,840 –> 00:41:51,360
\nCorinthian girl as his fair
\nfriend? <\/p>\n

650
\n00:41:52,480 –> 00:41:55,320
\nCertainly not now.
\nNow the point. <\/p>\n

651
\n00:41:55,320 –> 00:41:56,760
\nThis is the point I want to make
\nabout this. <\/p>\n

652
\n00:41:57,440 –> 00:42:00,320
\nPlato didn’t have to explain
\nwhat the term Corinthian girl <\/p>\n

653
\n00:42:00,320 –> 00:42:06,560
\nmeant.
\nIt was obvious to his readers. <\/p>\n

654
\n00:42:07,120 –> 00:42:12,200
\nWhat that term was all about,
\nthat’s context. <\/p>\n

655
\n00:42:15,920 –> 00:42:21,360
\nSo Paul’s admonition that if a
\nweak brother followed the <\/p>\n

656
\n00:42:21,360 –> 00:42:26,640
\nexample of a supposedly, and I
\nuse that term advisedly, A <\/p>\n

657
\n00:42:26,640 –> 00:42:33,160
\nsupposedly strong brother eating
\nmeat in an idol’s temple, he <\/p>\n

658
\n00:42:33,160 –> 00:42:34,960
\ncould be destroyed.
\nNow, we’re not talking about <\/p>\n

659
\n00:42:34,960 –> 00:42:36,720
\nmeat sold at shambles, by the
\nway. <\/p>\n

660
\n00:42:36,960 –> 00:42:39,440
\nRemember in First Corinthians
\n10, I we talked about, hey, you <\/p>\n

661
\n00:42:39,440 –> 00:42:41,880
\nbuy some meat in the shambles.
\nYou buy it, don’t ask where it <\/p>\n

662
\n00:42:41,880 –> 00:42:43,320
\ncame from, eat it if you want
\nto. <\/p>\n

663
\n00:42:44,080 –> 00:42:46,320
\nPaul’s not talking about buying
\nmeat in the shambles. <\/p>\n

664
\n00:42:47,240 –> 00:42:49,560
\nPaul says this.
\nIn First Corinthians chapter 8, <\/p>\n

665
\n00:42:49,800 –> 00:42:53,400
\nif anyone sees you a man of
\nknowledge, meaning a strong <\/p>\n

666
\n00:42:53,440 –> 00:43:01,840
\nbrother at table in an idol’s
\ntemple, might he not be <\/p>\n

667
\n00:43:01,840 –> 00:43:05,240
\nencouraged, if his conscience is
\nweak, to eat food offered to <\/p>\n

668
\n00:43:05,240 –> 00:43:08,840
\nidols and so by your knowledge?
\nThis weak man is. <\/p>\n

669
\n00:43:08,920 –> 00:43:13,840
\nDestroyed for whom?
\nChrist died. <\/p>\n

670
\n00:43:16,880 –> 00:43:18,680
\nThat is useful.
\nContext. <\/p>\n

671
\n00:43:21,560 –> 00:43:28,120
\nIs it about meat really?
\nIs it really about meat or is it<\/p>\n

672
\n00:43:28,120 –> 00:43:34,440
\nabout something more?
\nAnd meat is like this this <\/p>\n

673
\n00:43:34,440 –> 00:43:36,520
\nsurface issue.
\nReally. <\/p>\n

674
\n00:43:38,160 –> 00:43:40,080
\nOh.
\nYou find often on conscious <\/p>\n

675
\n00:43:40,080 –> 00:43:43,040
\nmatters that that the conscious
\nmatter of the day is just really<\/p>\n

676
\n00:43:43,040 –> 00:43:46,640
\nthe surface issue.
\nNot saying that everything <\/p>\n

677
\n00:43:46,640 –> 00:43:49,440
\nunderneath is as serious as
\nthis, but there is something <\/p>\n

678
\n00:43:49,440 –> 00:43:54,320
\nunderneath typically.
\nSo this is the context of what <\/p>\n

679
\n00:43:54,320 –> 00:43:59,320
\nwas going on, and the context
\ninforms wise or unwise <\/p>\n

680
\n00:43:59,320 –> 00:44:04,760
\ndecisions, not right or wrong
\ndecisions, not black box or <\/p>\n

681
\n00:44:04,760 –> 00:44:10,080
\nwhite box decisions, wise or
\nunwise Gray decisions, context. <\/p>\n

682
\n00:44:11,160 –> 00:44:17,440
\nIt’s a conscience issue.
\nIt’s not a command, but it might<\/p>\n

683
\n00:44:17,440 –> 00:44:19,720
\ninfluence some commands we can
\nsee. <\/p>\n

684
\n00:44:19,720 –> 00:44:25,600
\nThat pretty clearly can’t we?
\nBut let’s now let’s let’s. <\/p>\n

685
\n00:44:25,640 –> 00:44:29,040
\nReflect back on what’s happening
\nin Rome, because from what I can<\/p>\n

686
\n00:44:29,040 –> 00:44:33,280
\ntell, what’s happening in Romans
\n14 isn’t nearly so clear as what<\/p>\n

687
\n00:44:33,280 –> 00:44:35,400
\nwas happening in First
\nCorinthians 8-9 and ten. <\/p>\n

688
\n00:44:36,880 –> 00:44:39,960
\nSee in First Corinthians 14 we
\nhave the Jew and the Gentile and<\/p>\n

689
\n00:44:39,960 –> 00:44:45,680
\nI don’t get the impression.
\nThat if the Jew saw the Gentile <\/p>\n

690
\n00:44:45,680 –> 00:44:49,400
\nnot observing the Sabbath that
\nthey’d be tempted. <\/p>\n

691
\n00:44:49,400 –> 00:44:52,880
\nTo go sleep with the harlot.
\nThat’s not what’s going on here <\/p>\n

692
\n00:44:53,000 –> 00:44:55,720
\nin First Corinthians chapter 4,
\nno, excuse me, in Romans chapter<\/p>\n

693
\n00:44:55,720 –> 00:44:59,120
\n14.
\nNow that that Jew might be <\/p>\n

694
\n00:44:59,120 –> 00:45:04,440
\noffended, but it’s not.
\nNecessarily leading the Jew to <\/p>\n

695
\n00:45:04,440 –> 00:45:10,560
\nsin, at least not in the same
\nobvious way, could be leading <\/p>\n

696
\n00:45:10,560 –> 00:45:13,480
\nhim to sin if he sins against
\nhis faith, but not in the same <\/p>\n

697
\n00:45:13,480 –> 00:45:21,000
\nobvious way as was in corn.
\nSo what I want to get to now is <\/p>\n

698
\n00:45:21,000 –> 00:45:26,280
\nlooking at Romans 14 is what the
\nreal issue was rather than <\/p>\n

699
\n00:45:26,280 –> 00:45:35,320
\nnecessarily the surface issue.
\nAnd I I believe the real issue <\/p>\n

700
\n00:45:35,320 –> 00:45:39,320
\nin Romans 14 is revealed to us
\nin verse. <\/p>\n

701
\n00:45:39,320 –> 00:45:41,880
\nThree, you might even want to
\nwrite. <\/p>\n

702
\n00:45:41,880 –> 00:45:44,480
\nThe real issue in your margin
\nnext to verse 3. <\/p>\n

703
\n00:45:45,080 –> 00:45:47,640
\nSo what was the?
\nReal issue going on. <\/p>\n

704
\n00:45:48,360 –> 00:45:50,880
\nIn Romans chapter 14.
\nLet’s put it up here and take a <\/p>\n

705
\n00:45:50,880 –> 00:45:54,640
\nlook at it, it says.
\nThere let. <\/p>\n

706
\n00:45:54,640 –> 00:46:01,400
\nHim that Edith despise, let not
\nI should say that’s an important<\/p>\n

707
\n00:46:01,400 –> 00:46:02,880
\nword, not don’t want to miss
\nthat one. <\/p>\n

708
\n00:46:04,320 –> 00:46:12,920
\nLet not him that Edith despise.
\nHim that Edith not, and let not <\/p>\n

709
\n00:46:12,920 –> 00:46:19,520
\nhim which Edith not judge him
\nthat Edith for God hath <\/p>\n

710
\n00:46:19,520 –> 00:46:24,760
\nreceived.
\nHim that word not shouldn’t be <\/p>\n

711
\n00:46:24,760 –> 00:46:26,720
\nthere.
\nAnd let not him which Edith <\/p>\n

712
\n00:46:26,840 –> 00:46:30,280
\njudge him that Edith no what
\nnot. <\/p>\n

713
\n00:46:30,600 –> 00:46:34,360
\nAnd let him which Edith not
\njudge him, that Edith for God <\/p>\n

714
\n00:46:34,360 –> 00:46:34,960
\nhath received.
\nHim. <\/p>\n

715
\n00:46:34,960 –> 00:46:37,040
\nSo I guess having the emphasis
\non the right words is critical. <\/p>\n

716
\n00:46:37,040 –> 00:46:40,200
\nHere.
\nSo I think we, although I <\/p>\n

717
\n00:46:40,400 –> 00:46:42,240
\nbutchered that, I think you get
\nthe idea. <\/p>\n

718
\n00:46:42,600 –> 00:46:51,800
\nSo what we have is is how
\nbrethren were feeling about one <\/p>\n

719
\n00:46:51,800 –> 00:46:57,240
\nanother because of the conflict
\nand and let’s look at what these<\/p>\n

720
\n00:46:57,240 –> 00:47:00,520
\nwords.
\nMean first this word despise. <\/p>\n

721
\n00:47:00,760 –> 00:47:03,200
\nThis word despise.
\nIf you look in a dictionary, it <\/p>\n

722
\n00:47:03,200 –> 00:47:06,920
\nmeans to set it not but but
\nwhat? <\/p>\n

723
\n00:47:06,920 –> 00:47:09,400
\nWhat do I mean by set it not?
\nBecause that’s not even <\/p>\n

724
\n00:47:09,400 –> 00:47:10,440
\nlanguage.
\nThat we would use. <\/p>\n

725
\n00:47:10,440 –> 00:47:14,520
\nToday, that means count as if
\nyou’re nothing. <\/p>\n

726
\n00:47:16,240 –> 00:47:20,360
\nSaid it not means to count as if
\nyou’re nothing. <\/p>\n

727
\n00:47:21,480 –> 00:47:23,200
\nSo.
\nSo what’s going on here? <\/p>\n

728
\n00:47:24,400 –> 00:47:29,560
\nSomeone feels judged.
\nThey think it doesn’t matter if <\/p>\n

729
\n00:47:29,560 –> 00:47:31,600
\nyou judge me.
\nDo you know why it doesn’t <\/p>\n

730
\n00:47:31,600 –> 00:47:35,360
\nmatter if you judge me?
\nBecause I don’t care about you <\/p>\n

731
\n00:47:35,360 –> 00:47:38,840
\nat all.
\nThere’s nothing you can say <\/p>\n

732
\n00:47:38,840 –> 00:47:42,840
\nthat’s going to hurt me because
\nI care for your opinion like I <\/p>\n

733
\n00:47:42,840 –> 00:47:46,280
\ncare for a bug.
\nI just squashed beneath my shoe.<\/p>\n

734
\n00:47:47,240 –> 00:47:51,200
\nI did not care about the life of
\nthe bug, the the insect. <\/p>\n

735
\n00:47:51,560 –> 00:47:53,360
\nI didn’t care about the life of
\nthe insect. <\/p>\n

736
\n00:47:53,680 –> 00:47:59,760
\nI squashed it beneath my shoe.
\nI set that at naughty and that’s<\/p>\n

737
\n00:47:59,760 –> 00:48:01,320
\nhow much I care about your
\nopinion. <\/p>\n

738
\n00:48:01,400 –> 00:48:04,240
\nIt doesn’t matter to me because
\nI don’t care about you. <\/p>\n

739
\n00:48:04,800 –> 00:48:07,440
\nSo you can say whatever you
\nwant. <\/p>\n

740
\n00:48:09,560 –> 00:48:12,200
\nThat’s what that’s getting at.
\nNow that’s a strong statement, <\/p>\n

741
\n00:48:12,200 –> 00:48:15,280
\nisn’t it?
\nAnd and actually the word <\/p>\n

742
\n00:48:15,280 –> 00:48:18,320
\ndespise.
\nIs a really good English word. <\/p>\n

743
\n00:48:18,480 –> 00:48:20,560
\nTo.
\nCapture that Greek idea of said <\/p>\n

744
\n00:48:20,560 –> 00:48:24,320
\nit not because despise is a
\nstrong. <\/p>\n

745
\n00:48:24,320 –> 00:48:28,160
\nWord.
\nI mean, if there’s a spectrum of<\/p>\n

746
\n00:48:28,160 –> 00:48:33,800
\nwords about not liking someone,
\ndespise is way on on the on the <\/p>\n

747
\n00:48:33,800 –> 00:48:40,160
\nedge, right?
\nI don’t care about your opinion <\/p>\n

748
\n00:48:40,160 –> 00:48:41,920
\nabout now, why would someone say
\nthat? <\/p>\n

749
\n00:48:44,120 –> 00:48:46,560
\nWell, to protect themselves,
\nright? <\/p>\n

750
\n00:48:48,120 –> 00:48:51,280
\nIf if you’re going to judge me
\nand I’m going to get hurt by <\/p>\n

751
\n00:48:51,280 –> 00:48:56,080
\nthat, the easiest way to handle
\nnot getting hurt is simply not <\/p>\n

752
\n00:48:56,080 –> 00:48:59,480
\nto care about your opinions.
\nAnd if I don’t care about your <\/p>\n

753
\n00:48:59,480 –> 00:49:04,800
\nopinions, I can’t be hurt.
\nYou follow how that emotional <\/p>\n

754
\n00:49:04,800 –> 00:49:08,800
\nlogic works.
\nWhat about the one who’s judging<\/p>\n

755
\n00:49:09,760 –> 00:49:13,320
\nwhat’s going on there?
\nWell, I I, I. <\/p>\n

756
\n00:49:13,320 –> 00:49:17,240
\nLiken this to almost really go
\ninto a courtroom and, and that I<\/p>\n

757
\n00:49:17,240 –> 00:49:18,320
\ndon’t know how it is in New
\nZealand. <\/p>\n

758
\n00:49:18,320 –> 00:49:21,640
\nI haven’t been in any courtrooms
\nin New Zealand really in in 14 <\/p>\n

759
\n00:49:21,640 –> 00:49:25,960
\nyears, thankfully, but in
\nAmerican courtrooms, the judge <\/p>\n

760
\n00:49:25,960 –> 00:49:27,960
\nis always sitting higher than
\neverybody else. <\/p>\n

761
\n00:49:27,960 –> 00:49:31,960
\nHas that happened also in?
\nIn New Zealand and and the and <\/p>\n

762
\n00:49:31,960 –> 00:49:33,400
\nthe judge in America, they’re
\nlooking down. <\/p>\n

763
\n00:49:35,640 –> 00:49:39,880
\nAnd, and So what the person is
\njudging is doing is they’re <\/p>\n

764
\n00:49:39,880 –> 00:49:43,720
\ngiving up a liberty.
\nI’m giving up a liberty to do <\/p>\n

765
\n00:49:43,720 –> 00:49:46,320
\nwhat I want on that day.
\nI’m giving up a liberty to eat <\/p>\n

766
\n00:49:46,320 –> 00:49:49,000
\nwhat I want to eat.
\nI’m giving up a liberty to drink<\/p>\n

767
\n00:49:49,000 –> 00:49:52,280
\nwhat I might want to drink.
\nNow, I’m telling you that you <\/p>\n

768
\n00:49:52,280 –> 00:49:53,640
\nactually have the liberty to do
\nthat. <\/p>\n

769
\n00:49:53,800 –> 00:49:56,160
\nYou have the liberty to not
\nobserve the Sabbath. <\/p>\n

770
\n00:49:56,360 –> 00:49:59,800
\nYou actually have the liberty to
\ndrink that wine. <\/p>\n

771
\n00:49:59,800 –> 00:50:03,840
\nYou have a liberty to eat that
\nmeat, but you don’t want to take<\/p>\n

772
\n00:50:03,840 –> 00:50:05,720
\nthat liberty.
\nNow if you don’t want to take <\/p>\n

773
\n00:50:05,720 –> 00:50:10,680
\nthat liberty, then what are you
\nthinking in your mind? <\/p>\n

774
\n00:50:10,960 –> 00:50:14,520
\nWell, not taking that liberty is
\nprobably really important. <\/p>\n

775
\n00:50:15,960 –> 00:50:20,240
\nIn fact, it’s so important that
\nI’m going to elevate its <\/p>\n

776
\n00:50:20,240 –> 00:50:22,280
\nimportance and tell everyone
\nelse about it. <\/p>\n

777
\n00:50:22,280 –> 00:50:25,520
\nBecause if I convince them about
\nhow important it is to not take <\/p>\n

778
\n00:50:25,520 –> 00:50:27,520
\nthe liberty, I feel better not
\ntaking it. <\/p>\n

779
\n00:50:29,560 –> 00:50:32,880
\nI’ve elevated its importance to
\nmaybe even something that’s <\/p>\n

780
\n00:50:32,880 –> 00:50:36,800
\nsalvation worthy.
\nBecause that motivates me to <\/p>\n

781
\n00:50:36,800 –> 00:50:40,640
\nforego that liberty comfortably.
\nI I’ve seen this play out in <\/p>\n

782
\n00:50:40,640 –> 00:50:43,440
\nother contexts.
\nI’ve, I’ve seen, I’ve seen <\/p>\n

783
\n00:50:43,600 –> 00:50:47,880
\npeople start crazy diets, crazy
\ndiets where they’re giving up <\/p>\n

784
\n00:50:47,880 –> 00:50:49,360
\nall these different types of
\nfoods. <\/p>\n

785
\n00:50:49,360 –> 00:50:53,360
\nRight.
\nAnd then talk to everybody else <\/p>\n

786
\n00:50:53,360 –> 00:50:57,200
\nabout their crazy diet, right?
\nAnd and then and then and then <\/p>\n

787
\n00:50:57,200 –> 00:50:59,520
\nbrag about look how I look.
\nMy ankles aren’t fat anymore. <\/p>\n

788
\n00:50:59,520 –> 00:51:01,880
\nAnd like everything you’re
\ntalking about this wonderful <\/p>\n

789
\n00:51:01,880 –> 00:51:05,440
\ndiet, right?
\nAnd really, why are you talking <\/p>\n

790
\n00:51:05,440 –> 00:51:08,960
\nto us about your diet?
\nBecause you actually want to eat<\/p>\n

791
\n00:51:08,960 –> 00:51:11,720
\na chocolate bar, right?
\nAnd, and if you, if you, if you <\/p>\n

792
\n00:51:11,880 –> 00:51:14,080
\nlisten, you can convince
\neveryone how important your diet<\/p>\n

793
\n00:51:14,080 –> 00:51:18,360
\nis, right?
\nThen, then you then, then, then <\/p>\n

794
\n00:51:18,360 –> 00:51:20,480
\nyou’re motivated more to keep
\nit. <\/p>\n

795
\n00:51:21,960 –> 00:51:23,920
\nI’m not criticizing anyone about
\nthose things. <\/p>\n

796
\n00:51:23,920 –> 00:51:25,680
\nI’m just saying this is a human
\nthing. <\/p>\n

797
\n00:51:26,800 –> 00:51:28,600
\nIt’s a human thing.
\nI’m going to raise its <\/p>\n

798
\n00:51:28,600 –> 00:51:33,720
\nimportance.
\nSo when I give up my liberty, I <\/p>\n

799
\n00:51:33,720 –> 00:51:42,160
\nfeel better about that because I
\nmade it important and that’s <\/p>\n

800
\n00:51:42,160 –> 00:51:46,480
\nhuman.
\nAnd so the person that judges <\/p>\n

801
\n00:51:46,640 –> 00:51:52,040
\nand the person that despises,
\nthey’re stuck in their humanity.<\/p>\n

802
\n00:51:59,330 –> 00:52:01,490
\nAnd you know what?
\nIn this case, what’s at least <\/p>\n

803
\n00:52:01,490 –> 00:52:05,450
\nwhat’s.
\nHappening in in in in Romans, <\/p>\n

804
\n00:52:07,520 –> 00:52:13,240
\nsadly, what they’re definitely
\nnot doing is they’re not loving <\/p>\n

805
\n00:52:13,240 –> 00:52:19,040
\none another.
\nNow you, you know that the <\/p>\n

806
\n00:52:19,040 –> 00:52:21,280
\ngreatest commandment of the law
\nis to love the Lord thy God with<\/p>\n

807
\n00:52:21,280 –> 00:52:22,720
\nall thy heart, soul, mind and
\nstrength. <\/p>\n

808
\n00:52:22,720 –> 00:52:24,960
\nYou know that for sure, right?
\nAnd you also know that the <\/p>\n

809
\n00:52:24,960 –> 00:52:30,240
\nsecond greatest commandment is
\nto love your neighbor as <\/p>\n

810
\n00:52:30,240 –> 00:52:36,120
\nyourself now.
\nThankfully, the Lord. <\/p>\n

811
\n00:52:36,160 –> 00:52:38,520
\nJesus actually told us that was
\nthe second greatest command <\/p>\n

812
\n00:52:38,520 –> 00:52:40,360
\nbecause you know, what we would
\ndo is squabble. <\/p>\n

813
\n00:52:40,720 –> 00:52:42,680
\nWe’d say, well, this commandment
\nis better than that commandment <\/p>\n

814
\n00:52:42,680 –> 00:52:46,080
\nthat, you know, we’re, we’re
\ngetting together, you know, oh, <\/p>\n

815
\n00:52:46,080 –> 00:52:47,400
\nthat this commandment is more
\nimportant. <\/p>\n

816
\n00:52:47,400 –> 00:52:48,640
\nOh, that’s commandment is more
\nimportant. <\/p>\n

817
\n00:52:48,640 –> 00:52:50,520
\nWell, the Lord Jesus Christ
\nsays, you know what, these are <\/p>\n

818
\n00:52:50,520 –> 00:52:55,080
\nthe number one, number two.
\nIn fact, what Paul is going to <\/p>\n

819
\n00:52:55,080 –> 00:52:59,000
\nsay in the previous chapter of
\nRomans 13 verse 8, he’s going to<\/p>\n

820
\n00:52:59,000 –> 00:53:00,640
\nsay this.
\nNotice he uses the word love <\/p>\n

821
\n00:53:00,640 –> 00:53:02,920
\nabout five times there in 3
\nverses. <\/p>\n

822
\n00:53:03,440 –> 00:53:06,480
\nNow in this instance, he’s
\nreally, I think, talking <\/p>\n

823
\n00:53:06,480 –> 00:53:12,120
\nprimarily to the weak, because
\nit was the weak who loved the <\/p>\n

824
\n00:53:12,120 –> 00:53:13,040
\nlaw.
\nSee this. <\/p>\n

825
\n00:53:13,040 –> 00:53:16,320
\nFulfilling in the law a bit.
\nThe weak. <\/p>\n

826
\n00:53:16,320 –> 00:53:20,000
\nLoved the law.
\nAnd wanted to keep the law and <\/p>\n

827
\n00:53:20,000 –> 00:53:22,360
\nwanted to make commandments
\nabout keeping the law and and <\/p>\n

828
\n00:53:22,400 –> 00:53:28,400
\nand and impart those and and and
\nscrutinize others who were not <\/p>\n

829
\n00:53:28,400 –> 00:53:29,520
\nkeeping the law.
\nAnd Paul? <\/p>\n

830
\n00:53:29,520 –> 00:53:32,240
\nSays this about.
\nThe fulfilling of the law In <\/p>\n

831
\n00:53:32,240 –> 00:53:38,400
\nRomans chapter 13 he says, Oh no
\nman anything but to love one <\/p>\n

832
\n00:53:38,400 –> 00:53:43,880
\nanother, for he that loveth
\nanother hath fulfilled the law. <\/p>\n

833
\n00:53:44,400 –> 00:53:47,680
\nFor this thou shalt not commit
\nadultery. <\/p>\n

834
\n00:53:47,960 –> 00:53:50,880
\nThou shalt not kill.
\nThou shalt not steal. <\/p>\n

835
\n00:53:51,080 –> 00:53:53,040
\nThou shalt not bear false
\nwitness. <\/p>\n

836
\n00:53:53,200 –> 00:53:56,920
\nThou shalt not covet all this
\nblack box stuff. <\/p>\n

837
\n00:53:57,720 –> 00:54:00,480
\nAll these things that we’d say
\ngo in the black box. <\/p>\n

838
\n00:54:01,280 –> 00:54:04,480
\nIf there be any other
\ncommandment is briefly <\/p>\n

839
\n00:54:04,480 –> 00:54:07,320
\ncomprehended in this saying,
\nnamely, Thou shalt love thy <\/p>\n

840
\n00:54:07,320 –> 00:54:10,320
\nneighbor as thyself love worketh
\nno I’ll. <\/p>\n

841
\n00:54:10,320 –> 00:54:13,320
\nTo his neighbor, therefore.
\nLove is the fulfilling of the <\/p>\n

842
\n00:54:13,320 –> 00:54:18,600
\nlaw.
\nSo, Paul? <\/p>\n

843
\n00:54:18,840 –> 00:54:23,040
\nIn this verse takes commandments
\nabout no one when no one was <\/p>\n

844
\n00:54:23,040 –> 00:54:25,280
\ndisputing.
\nBy the way, no one in Rome, in <\/p>\n

845
\n00:54:25,280 –> 00:54:28,040
\nthe Roman ecclesia was saying,
\noh, killing, that’s OK. <\/p>\n

846
\n00:54:29,000 –> 00:54:32,000
\nNo one was saying, as far as we
\nknow, stealing, that’s OK. <\/p>\n

847
\n00:54:33,480 –> 00:54:36,680
\nThey, they weren’t even arguing
\nabout these commands. <\/p>\n

848
\n00:54:37,480 –> 00:54:41,400
\nAnd Paul says these indisputable
\ncommands, these commands. <\/p>\n

849
\n00:54:41,400 –> 00:54:46,000
\nWhich everybody agreed these
\ncommands on which on which <\/p>\n

850
\n00:54:46,080 –> 00:54:47,960
\nthere’s no argument about these
\nones. <\/p>\n

851
\n00:54:48,280 –> 00:54:53,200
\nThese ones are fulfilled in the
\ncommand to love your neighbor as<\/p>\n

852
\n00:54:53,200 –> 00:54:55,360
\nyourself.
\nAnd the question that hangs in <\/p>\n

853
\n00:54:55,360 –> 00:55:00,520
\nthe air is clearly this if the
\nif loving your neighbor as <\/p>\n

854
\n00:55:00,520 –> 00:55:04,200
\nyourself fulfills.
\nThese these these commands like <\/p>\n

855
\n00:55:04,200 –> 00:55:06,480
\nthat that are found in the 10
\ncommandments. <\/p>\n

856
\n00:55:08,520 –> 00:55:13,480
\nThen loving your neighbor as
\nyourself must fulfill whatever <\/p>\n

857
\n00:55:13,480 –> 00:55:15,440
\nsmall issue you’re arguing
\nabout. <\/p>\n

858
\n00:55:17,960 –> 00:55:21,800
\nAnd so you are asked, you are
\ninvited to ask the question, <\/p>\n

859
\n00:55:24,080 –> 00:55:28,000
\nhave I made whatever this
\ndispute is? <\/p>\n

860
\n00:55:30,440 –> 00:55:36,760
\nMore important than the command
\nto love my neighbor as myself, <\/p>\n

861
\n00:55:36,760 –> 00:55:44,240
\nas myself is could I really say
\nthat that that if I have love <\/p>\n

862
\n00:55:44,240 –> 00:55:45,960
\nthe Lord your God and love your
\nneighbor. <\/p>\n

863
\n00:55:46,000 –> 00:55:48,760
\nThat actually this issue that
\nwe’re arguing about, it jumps <\/p>\n

864
\n00:55:48,760 –> 00:55:51,760
\nover love your neighbor and
\nslots right into second place. <\/p>\n

865
\n00:55:53,360 –> 00:55:55,480
\nIs that what I’m saying, or am
\nI? <\/p>\n

866
\n00:55:55,480 –> 00:56:03,440
\nAm I sacrificing the love of the
\nneighbor in order to promote <\/p>\n

867
\n00:56:04,440 –> 00:56:09,960
\nthis command?
\nHave I made the command more? <\/p>\n

868
\n00:56:09,960 –> 00:56:13,000
\nImportant than to love the
\nneighbor. <\/p>\n

869
\n00:56:13,400 –> 00:56:15,840
\nWhich is essentially the issue
\nof judgment, isn’t it? <\/p>\n

870
\n00:56:17,160 –> 00:56:20,120
\nBecause when we want to give up
\na liberty, we want to make <\/p>\n

871
\n00:56:20,120 –> 00:56:22,160
\nsomething really, really,
\nreally, really important. <\/p>\n

872
\n00:56:22,840 –> 00:56:25,240
\nBecause we make it really
\nimportant, it motivates us all <\/p>\n

873
\n00:56:25,240 –> 00:56:35,560
\nthe more to give up the liberty.
\nPaul’s saying is it more <\/p>\n

874
\n00:56:35,560 –> 00:56:36,720
\nimportant than loving your
\nneighbor? <\/p>\n

875
\n00:56:39,080 –> 00:56:40,960
\nAnd and actually it begs this
\nquestion. <\/p>\n

876
\n00:56:41,560 –> 00:56:45,440
\nI probably if you’re here, if
\nyou’re, if you’re my age or <\/p>\n

877
\n00:56:45,440 –> 00:56:48,200
\nolder there you’ve definitely
\nbeen involved in an ecclesial <\/p>\n

878
\n00:56:48,200 –> 00:56:49,400
\nissues where you’ve been
\noffended. <\/p>\n

879
\n00:56:50,840 –> 00:56:54,640
\nIf you haven’t been offended yet
\nand that’s possible, then that’s<\/p>\n

880
\n00:56:54,640 –> 00:56:56,920
\nwonderful.
\nBut but many of your older <\/p>\n

881
\n00:56:56,920 –> 00:56:59,000
\nbrothers and sisters have been
\nin situations where someone in <\/p>\n

882
\n00:56:59,000 –> 00:57:00,200
\nthe collegiate has offended
\nthem. <\/p>\n

883
\n00:57:00,320 –> 00:57:02,800
\nSo we can we can reflect on that
\nexperience. <\/p>\n

884
\n00:57:05,320 –> 00:57:12,600
\nIf if I if someone offended me
\nand it’s it was the middle of <\/p>\n

885
\n00:57:12,600 –> 00:57:18,120
\nwhatever issue that I was
\noffended over and I went to that<\/p>\n

886
\n00:57:18,120 –> 00:57:20,400
\nbrother that offended me.
\nNo. <\/p>\n

887
\n00:57:20,400 –> 00:57:23,120
\nIf you went to the brother that
\noffended me and you asked them <\/p>\n

888
\n00:57:23,120 –> 00:57:25,800
\nthe question, hey.
\nAre you sure? <\/p>\n

889
\n00:57:25,800 –> 00:57:30,680
\nRight now that Ben Brinkerhoff
\nloves you, What would they say? <\/p>\n

890
\n00:57:35,120 –> 00:57:41,560
\nOr or.
\nOn the flip side, I’ve offended <\/p>\n

891
\n00:57:41,560 –> 00:57:47,520
\nsomeone else.
\nAnd I’ve taken a liberty that <\/p>\n

892
\n00:57:47,520 –> 00:57:51,760
\nthey didn’t like being taken.
\nI’ve, I’ve pushed AII, I, I <\/p>\n

893
\n00:57:51,760 –> 00:57:54,640
\nthought it was necessary to push
\na boundary that they, that they <\/p>\n

894
\n00:57:54,640 –> 00:57:56,040
\ndidn’t want.
\nThey’re maybe they’re stuck in <\/p>\n

895
\n00:57:56,040 –> 00:57:57,800
\nthe mud, but you know, they
\ndidn’t want, they didn’t want <\/p>\n

896
\n00:57:57,800 –> 00:58:00,640
\nthis, this liberty taken.
\nAnd so I’ve really pushed them <\/p>\n

897
\n00:58:00,640 –> 00:58:02,440
\noutside of their comfort zone.
\nI know I’m pushing their <\/p>\n

898
\n00:58:02,440 –> 00:58:04,320
\nbuttons, but you know, I feel
\nlike it has to be done. <\/p>\n

899
\n00:58:05,200 –> 00:58:07,400
\nSo, so they’re, so they’re
\noffended. <\/p>\n

900
\n00:58:09,600 –> 00:58:13,520
\nAnd let’s say I’ve done that.
\nIf you went to that person and <\/p>\n

901
\n00:58:13,520 –> 00:58:15,880
\nyou ask them, hey, do you think
\nthat Ben Brinkerhoff, this <\/p>\n

902
\n00:58:15,880 –> 00:58:17,320
\nperson that’s pushing your
\nbuttons? <\/p>\n

903
\n00:58:17,600 –> 00:58:26,080
\nDo you think that he loves you?
\nWhat would they say sort of <\/p>\n

904
\n00:58:26,080 –> 00:58:29,360
\nmakes you think, what would they
\nsay? <\/p>\n

905
\n00:58:31,160 –> 00:58:35,840
\nThe person that has offended me,
\nwould they think I love them? <\/p>\n

906
\n00:58:37,840 –> 00:58:41,040
\nWith the person that I’ve
\noffended by pushing my agenda, <\/p>\n

907
\n00:58:43,120 –> 00:58:44,600
\nWould they?
\nThink I love them if. <\/p>\n

908
\n00:58:46,280 –> 00:58:52,200
\nThey were asked and if not?
\nHave I put? <\/p>\n

909
\n00:58:52,200 –> 00:58:54,520
\nSomething in the second place
\nthat shouldn’t be there? <\/p>\n

910
\n00:58:57,800 –> 00:59:02,360
\nHave I raised the importance of
\nsomething above? <\/p>\n

911
\n00:59:02,360 –> 00:59:06,160
\nWhat is clearly what is clearly
\ninferior. <\/p>\n

912
\n00:59:07,760 –> 00:59:10,880
\nYou see, so many of these issues
\nof ecclesial life can actually <\/p>\n

913
\n00:59:10,880 –> 00:59:15,760
\nbe worked out attitudinally once
\npeople are sure they love each <\/p>\n

914
\n00:59:15,760 –> 00:59:22,040
\nother, once that’s clear.
\nBut when that’s in question, <\/p>\n

915
\n00:59:23,120 –> 00:59:25,040
\neven the smallest issues break
\nus apart. <\/p>\n

916
\n00:59:28,080 –> 00:59:32,640
\nAnd so in reality, in.
\nRome. <\/p>\n

917
\n00:59:34,280 –> 00:59:42,160
\nThey thought the issue was over
\ndays and food and drink and <\/p>\n

918
\n00:59:42,200 –> 00:59:47,120
\ncultural issues.
\nAnd you know what Paul could <\/p>\n

919
\n00:59:47,120 –> 00:59:48,520
\nhave?
\nGiven us an exposition on the <\/p>\n

920
\n00:59:48,520 –> 00:59:53,320
\nSabbath in Romans 14 could have.
\nHe could have given us an <\/p>\n

921
\n00:59:53,320 –> 00:59:56,920
\nexposition on unclean foods.
\nCould have. <\/p>\n

922
\n00:59:59,120 –> 01:00:04,480
\nHe didn’t.
\nThis isn’t about unclean foods. <\/p>\n

923
\n01:00:07,000 –> 01:00:12,640
\nThis isn’t about days.
\nThis is about. <\/p>\n

924
\n01:00:12,640 –> 01:00:14,000
\nHow you are treating one
\nanother? <\/p>\n

925
\n01:00:16,640 –> 01:00:22,120
\nThat’s the problem.
\nNow what to do about the <\/p>\n

926
\n01:00:22,120 –> 01:00:25,320
\nproblem?
\nWell, that’s what we’ll have to <\/p>\n

927
\n01:00:25,320 –> 01:00:52,040
\ntalk about next time.
\nThanks a lot for that, Ben. <\/p>\n

928
\n01:00:52,920 –> 01:00:57,920
\nThere’s an awful lot to think
\nabout with what you’ve said. <\/p>\n

929
\n01:00:59,040 –> 01:01:03,920
\nI’ll, I think it’s probably good
\nthat we open up the class for <\/p>\n

930
\n01:01:03,920 –> 01:01:06,800
\nany discussion.
\nBen, do you want to come back up<\/p>\n

931
\n01:01:06,800 –> 01:01:07,840
\nhere?
\nBecause that’s probably going to<\/p>\n

932
\n01:01:07,840 –> 01:01:12,000
\nbe easier.
\nYeah, I keep forgetting. <\/p>\n

933
\n01:01:12,120 –> 01:01:13,320
\nYou’re not north.
\nAll right. <\/p>\n

934
\n01:01:15,000 –> 01:01:17,000
\nLet’s start with a question and
\nthank you. <\/p>\n

935
\n01:01:17,000 –> 01:01:24,370
\nThanks.
\nAnd the question is you use the <\/p>\n

936
\n01:01:24,730 –> 01:01:41,190
\nword penis in times continue to
\nexpand on that further. <\/p>\n

937
\n01:01:42,390 –> 01:01:44,950
\nFuture or what’s?
\nIt what does it mean in <\/p>\n

938
\n01:01:44,950 –> 01:01:45,430
\nrelation?
\nYeah. <\/p>\n

939
\n01:01:45,430 –> 01:01:48,950
\nSo I’m not going to expand on
\nit, but if you want to expand on<\/p>\n

940
\n01:01:48,950 –> 01:01:51,590
\nit, you would go to 1st
\nCorinthians chapter 10. <\/p>\n

941
\n01:01:58,400 –> 01:02:05,480
\nOr says in verse 31, So whatever
\nyou do, so whether you eat or <\/p>\n

942
\n01:02:05,480 –> 01:02:09,680
\ndrink, whatever you do, do all
\nto the glory of God. <\/p>\n

943
\n01:02:12,400 –> 01:02:17,080
\nGive no offense to the Jews or
\nto the Greeks or to the ecclesia<\/p>\n

944
\n01:02:17,080 –> 01:02:22,040
\nof God.
\nJust as I try to please all men <\/p>\n

945
\n01:02:22,520 –> 01:02:24,880
\nin everything I do.
\nYou see that the opposite there,<\/p>\n

946
\n01:02:24,880 –> 01:02:27,720
\nTim.
\nHe simply doesn’t use a fence. <\/p>\n

947
\n01:02:28,080 –> 01:02:33,640
\nMaybe using a fence by itself
\nwould be difficult to <\/p>\n

948
\n01:02:33,640 –> 01:02:38,520
\nunderstand.
\nSo Paul then flips it and he. <\/p>\n

949
\n01:02:38,520 –> 01:02:44,040
\nSays just as I try to please
\nall. <\/p>\n

950
\n01:02:44,040 –> 01:02:48,360
\nMen in everything I do now, does
\nthat mean Paul’s a men? <\/p>\n

951
\n01:02:48,360 –> 01:02:50,160
\nPleaser.
\nHe doesn’t. <\/p>\n

952
\n01:02:50,160 –> 01:02:53,000
\nPlease, men, because he’s afraid
\nof offending men like Paul. <\/p>\n

953
\n01:02:53,000 –> 01:02:54,680
\nPaul definitely offended a lot
\nof people. <\/p>\n

954
\n01:02:56,200 –> 01:03:00,400
\nNot seeking my own advantage,
\nbut that of many that they may <\/p>\n

955
\n01:03:00,400 –> 01:03:05,880
\nbe saved.
\nSo I think that’s the best. <\/p>\n

956
\n01:03:05,880 –> 01:03:10,360
\nPlace we can go in scripture to
\nunpack maybe what is meant by <\/p>\n

957
\n01:03:11,080 –> 01:03:26,160
\noffense.
\nI’ve spoken to a number of <\/p>\n

958
\n01:03:26,240 –> 01:03:37,000
\npeople about these categories,
\neveryone of them. <\/p>\n

959
\n01:03:37,960 –> 01:03:42,680
\nSo can you clarify this concept
\nagain? <\/p>\n

960
\n01:03:42,680 –> 01:03:48,680
\nBecause I think probably a lot
\nof us will think that a strong <\/p>\n

961
\n01:03:48,880 –> 01:03:56,960
\nperson brother who has chapter
\nand list the previous point in. <\/p>\n

962
\n01:04:04,530 –> 01:04:07,050
\nI don’t think it’s a matter of
\nchapter and verse because Paul <\/p>\n

963
\n01:04:07,050 –> 01:04:09,410
\nhad chapter and verse, didn’t
\nhe? <\/p>\n

964
\n01:04:09,930 –> 01:04:12,730
\nAnd Paul would.
\nPaul was very When Paul would <\/p>\n

965
\n01:04:12,810 –> 01:04:23,860
\ndescribes himself as one who is
\nstrong, the offended one could <\/p>\n

966
\n01:04:23,860 –> 01:04:26,940
\nbe the weak or the strong.
\nBut the way the scripture <\/p>\n

967
\n01:04:26,940 –> 01:04:31,020
\ntypically shows this is in terms
\nof defining liberality. <\/p>\n

968
\n01:04:33,040 –> 01:04:38,200
\nThe weak conscience 1 is one
\nthat does not want liberality. <\/p>\n

969
\n01:04:38,240 –> 01:04:43,680
\nWho prefers a rule, right, Even
\nwhen the rule isn’t necessary <\/p>\n

970
\n01:04:43,680 –> 01:04:46,520
\nanymore?
\nAll foods are clean, but I still<\/p>\n

971
\n01:04:46,520 –> 01:04:48,120
\nwant the rule.
\nWhy? <\/p>\n

972
\n01:04:48,120 –> 01:04:51,920
\nBecause that Gray box is pretty
\nassociated with the black box, <\/p>\n

973
\n01:04:52,040 –> 01:04:53,520
\nand the black box is definitely
\nblack. <\/p>\n

974
\n01:04:53,520 –> 01:04:57,200
\nNo one’s arguing about the black
\nbox being black, but to me that <\/p>\n

975
\n01:04:57,240 –> 01:05:00,040
\nthat’s too close to the black to
\nbe comfortable, right? <\/p>\n

976
\n01:05:00,680 –> 01:05:06,320
\nWhereas so so the strong is 1
\nwho’s described as being strong <\/p>\n

977
\n01:05:06,320 –> 01:05:09,480
\nin faith.
\nPaul could look at that and look<\/p>\n

978
\n01:05:09,480 –> 01:05:13,400
\nat that same meat and say idols
\nare nothing. <\/p>\n

979
\n01:05:15,000 –> 01:05:16,480
\nWhy?
\nBecause of his knowledge. <\/p>\n

980
\n01:05:17,680 –> 01:05:20,720
\nBut Paul would also say
\nknowledge puffs up, right? <\/p>\n

981
\n01:05:22,000 –> 01:05:28,240
\nSo, so the way that I think the
\nway that that we should <\/p>\n

982
\n01:05:28,240 –> 01:05:32,720
\nunderstand it is that it’s the
\nthe way scriptures is describing<\/p>\n

983
\n01:05:32,720 –> 01:05:36,920
\nit typically is that the weak is
\nthe one taking offense because <\/p>\n

984
\n01:05:36,920 –> 01:05:39,320
\nthey are forgoing a liberal, a
\nliberality. <\/p>\n

985
\n01:05:40,240 –> 01:05:44,520
\nThe strong is someone who can
\npartake of that liberality <\/p>\n

986
\n01:05:44,880 –> 01:05:48,680
\nbecause of their faith, because
\nthey understand because of their<\/p>\n

987
\n01:05:48,680 –> 01:05:52,320
\nfaith that these rules that they
\nused to be under, they’re no <\/p>\n

988
\n01:05:52,320 –> 01:05:54,360
\nlonger under.
\nBut Paul is at. <\/p>\n

989
\n01:05:54,360 –> 01:05:58,080
\nPains to say just because you
\ncan. <\/p>\n

990
\n01:05:59,280 –> 01:06:04,360
\nDoesn’t mean that you should it
\nmay not be wise. <\/p>\n

991
\n01:06:04,680 –> 01:06:09,000
\nPay attention to the context is
\nwhat Paul is trying to get at. <\/p>\n

992
\n01:06:11,360 –> 01:06:15,520
\nSo, so I think it’s, I, I think
\nit’s defies the idea of a <\/p>\n

993
\n01:06:15,520 –> 01:06:18,920
\nchapter in a verse in my
\nexperience and a collegial <\/p>\n

994
\n01:06:18,920 –> 01:06:22,360
\ncontroversies.
\nYou know, there could be those <\/p>\n

995
\n01:06:22,360 –> 01:06:26,120
\npeople who want to take a
\nliberality, want, want, want to <\/p>\n

996
\n01:06:26,120 –> 01:06:28,480
\nhave the freedom to do
\nsomething. <\/p>\n

997
\n01:06:28,600 –> 01:06:30,800
\nAnd those people, the saying
\nthat freedom has dangers. <\/p>\n

998
\n01:06:31,720 –> 01:06:36,800
\nBoth had verses, both had both
\nhad verses and in, in First <\/p>\n

999
\n01:06:36,800 –> 01:06:40,560
\nCorinthians both had verses and
\nin Romans both had verses. <\/p>\n

1000
\n01:06:41,280 –> 01:06:46,040
\nBut their understanding of what
\nChrist has accomplished in <\/p>\n

1001
\n01:06:46,040 –> 01:06:49,960
\nfreeing us from the bounds and
\nthe burdens of the law was <\/p>\n

1002
\n01:06:49,960 –> 01:06:51,920
\ndifferent.
\nAnd Paul does link that <\/p>\n

1003
\n01:06:51,920 –> 01:06:53,640
\nunderstanding of that difference
\nto faith. <\/p>\n

1004
\n01:08:00,340 –> 01:08:02,860
\nYeah, I’ve done that.
\nVery powerful, but asking. <\/p>\n

1005
\n01:08:02,980 –> 01:08:06,660
\nA question.
\nWhen they’re, you know, on both <\/p>\n

1006
\n01:08:06,700 –> 01:08:13,740
\nsides, do they at that time
\nactually love the other other <\/p>\n

1007
\n01:08:13,740 –> 01:08:16,580
\nsystem?
\nBecause if I think of context in<\/p>\n

1008
\n01:08:16,580 –> 01:08:20,779
\nmy own life where that may have
\nhappened, whichever, whichever <\/p>\n

1009
\n01:08:20,779 –> 01:08:26,840
\nside I’m on, probably not that
\nI’ve been loving the other <\/p>\n

1010
\n01:08:26,840 –> 01:08:30,520
\nbrother or sister.
\nAnd that’s quite a powerful <\/p>\n

1011
\n01:08:30,680 –> 01:08:46,220
\naddition for us.
\nThe other thing that comes up <\/p>\n

1012
\n01:08:46,580 –> 01:08:51,420
\nfrom that is we’re not
\nnecessarily as individuals in. <\/p>\n

1013
\n01:08:51,460 –> 01:08:55,140
\nOne or other.
\nCamp permanent, We can have a <\/p>\n

1014
\n01:08:55,180 –> 01:08:57,460
\nstrong conscience about some
\nthings and a weak conscience <\/p>\n

1015
\n01:08:57,660 –> 01:09:01,240
\nabout others.
\nAnd actually the pointers and <\/p>\n

1016
\n01:09:01,240 –> 01:09:05,120
\nthis is what you’re good for.
\nNow the pointers, it’s about our<\/p>\n

1017
\n01:09:05,279 –> 01:09:13,720
\nattitude and that’s what changes
\nwhat whether we are weak or <\/p>\n

1018
\n01:09:13,720 –> 01:09:21,439
\nstrong and how we live that.
\nIt’s very. <\/p>\n

1019
\n01:09:21,439 –> 01:09:27,200
\nPossible that we have we have
\nthe ability because some of the <\/p>\n

1020
\n01:09:27,319 –> 01:09:35,080
\nthings of the law had been
\nlifted to to take freedoms that <\/p>\n

1021
\n01:09:35,080 –> 01:09:39,560
\nthose living under the law of
\nMoses were unable to take but it<\/p>\n

1022
\n01:09:39,560 –> 01:09:43,800
\ncan’t be argued that in every
\ncase, taking those freedoms is <\/p>\n

1023
\n01:09:43,800 –> 01:09:52,260
\nwise and.
\nSo some might say well. <\/p>\n

1024
\n01:09:52,819 –> 01:09:55,980
\nIf we take that freedom, there
\ncould be danger. <\/p>\n

1025
\n01:09:57,800 –> 01:09:59,640
\nAnd you know what?
\nIt’s too difficult to make a <\/p>\n

1026
\n01:09:59,640 –> 01:10:02,600
\ndecision about every time there
\nis danger and there isn’t. <\/p>\n

1027
\n01:10:03,680 –> 01:10:06,240
\nSo in order to keep us safe,
\nlet’s just make a rule. <\/p>\n

1028
\n01:10:06,400 –> 01:10:07,680
\nThat way we’re always.
\nSafe. <\/p>\n

1029
\n01:10:09,920 –> 01:10:13,120
\nBut pretty soon that rule
\nbecomes a guide of <\/p>\n

1030
\n01:10:13,120 –> 01:10:15,240
\nrighteousness, which is which is
\nnot. <\/p>\n

1031
\n01:10:17,480 –> 01:10:23,080
\nThe rule may be keeping us safe,
\nbut it’s also creating another <\/p>\n

1032
\n01:10:23,080 –> 01:10:27,240
\nstandard that’s extra biblical
\nand it creates very easily a <\/p>\n

1033
\n01:10:27,240 –> 01:10:29,200
\nmeans by which we might judge
\none another. <\/p>\n

1034
\n01:10:29,400 –> 01:10:32,440
\nDoes that mean that that rule
\nhas no merit? <\/p>\n

1035
\n01:10:33,840 –> 01:10:36,120
\nDoes that rule that mean that
\nrule has no merit, especially <\/p>\n

1036
\n01:10:36,120 –> 01:10:39,080
\nregarding our children who are
\nmaybe find it more difficult to <\/p>\n

1037
\n01:10:39,080 –> 01:10:42,200
\nunderstand wisdom from from
\nthings that are foolish? <\/p>\n

1038
\n01:10:42,640 –> 01:10:45,120
\nNo, just means it’s not
\nrighteousness. <\/p>\n

1039
\n01:10:46,920 –> 01:10:51,000
\nSo we certainly can’t argue that
\nrules are are are bad things. <\/p>\n

1040
\n01:10:51,000 –> 01:10:52,560
\nRules are really wonderful
\nthings. <\/p>\n

1041
\n01:10:53,480 –> 01:10:55,160
\nYou have a rule.
\nThat we started Bible class at <\/p>\n

1042
\n01:10:55,160 –> 01:10:57,880
\n7:30.
\nWell, it’s because you have that<\/p>\n

1043
\n01:10:57,880 –> 01:11:00,800
\nrule, we don’t have chaos.
\nIt’s not righteousness, but it’s<\/p>\n

1044
\n01:11:00,800 –> 01:11:04,960
\na good idea, right?
\nAnd then at some point you have <\/p>\n

1045
\n01:11:04,960 –> 01:11:07,360
\na conscience, one with another,
\nthat we all agree to that so we <\/p>\n

1046
\n01:11:07,360 –> 01:11:09,120
\ndon’t have chaos on our Bible
\nclass night. <\/p>\n

1047
\n01:11:09,840 –> 01:11:13,200
\nAnd for everyone to show up at a
\ndifferent time, right, would be <\/p>\n

1048
\n01:11:13,200 –> 01:11:17,000
\ndisrespectful to one another.
\nSo we’re going to treat that <\/p>\n

1049
\n01:11:17,000 –> 01:11:22,200
\nrule as if it’s a rule.
\nRight. <\/p>\n

1050
\n01:11:22,200 –> 01:11:24,640
\nSo you can you sort of can see.
\nBut it but. <\/p>\n

1051
\n01:11:24,680 –> 01:11:28,120
\nIt’s in the Gray box.
\nIt’s a Hyundai or a Jaguar, <\/p>\n

1052
\n01:11:28,160 –> 01:11:30,760
\nright?
\nIt’s not like it’s not 7:00 <\/p>\n

1053
\n01:11:30,760 –> 01:11:34,360
\nwasn’t better.
\nI I once made the the the the <\/p>\n

1054
\n01:11:34,360 –> 01:11:36,760
\ncatastrophic.
\nMistake of suggesting that over <\/p>\n

1055
\n01:11:36,760 –> 01:11:39,160
\nthe summer Christchurch N
\nstarted at 10 AM. <\/p>\n

1056
\n01:11:39,480 –> 01:11:44,560
\nOh my, Oh my.
\nWhat was I thinking? <\/p>\n

1057
\n01:11:44,920 –> 01:11:50,600
\nRight, Because I, and my
\nthinking was, was this in <\/p>\n

1058
\n01:11:50,600 –> 01:11:56,640
\nCalifornia, when you start over
\nsummer at 10 AM, the result is <\/p>\n

1059
\n01:11:57,080 –> 01:11:59,040
\nthat you end up having more
\nbrothers and sisters back to <\/p>\n

1060
\n01:11:59,040 –> 01:12:01,840
\nyour house, right?
\nAnd there’s more time for that, <\/p>\n

1061
\n01:12:02,080 –> 01:12:04,440
\nthat kind of summer fellowship,
\nright? <\/p>\n

1062
\n01:12:07,160 –> 01:12:08,680
\nListen, did we ever start at 10
\nAM? <\/p>\n

1063
\n01:12:08,680 –> 01:12:14,520
\nAbsolutely not, right?
\nBecause for some, that was just <\/p>\n

1064
\n01:12:14,520 –> 01:12:18,800
\ntoo much, too much change.
\nIt’s not righteousness. <\/p>\n

1065
\n01:12:19,520 –> 01:12:21,840
\nThere could be reasoned
\narguments on both sides. <\/p>\n

1066
\n01:12:22,680 –> 01:12:26,720
\nBut if the eclusia decides 11 O
\nclock, am I at liberty to come <\/p>\n

1067
\n01:12:26,720 –> 01:12:28,720
\nat 12 and just start making a
\nruckus? <\/p>\n

1068
\n01:12:28,720 –> 01:12:31,120
\nBecause I think a meeting should
\nhave started at 12 or 10 or <\/p>\n

1069
\n01:12:31,120 –> 01:12:33,560
\nwhatever else?
\nNo, this isn’t island time, <\/p>\n

1070
\n01:12:33,840 –> 01:12:38,200
\nright?
\nIt wouldn’t be wise. <\/p>\n

1071
\n01:12:40,400 –> 01:12:42,920
\nBut that rule is, is is not
\nrighteousness. <\/p>\n

1072
\n01:12:43,640 –> 01:12:47,040
\nAnd if they start at 10A10 O
\nclock on Sunday morning in <\/p>\n

1073
\n01:12:47,040 –> 01:12:52,840
\nCalifornia, they’re not sinning.
\nMaybe it’s maybe it would be <\/p>\n

1074
\n01:12:52,840 –> 01:12:55,440
\nwise or maybe it wouldn’t.
\nBut we can discuss it together. <\/p>\n

1075
\n01:12:55,600 –> 01:12:57,360
\nBut you’re going to be much.
\nLess likely to. <\/p>\n

1076
\n01:12:57,360 –> 01:13:02,880
\nListen to me if you think I
\ndon’t love you, and I’m not <\/p>\n

1077
\n01:13:02,880 –> 01:13:05,080
\nallowed to not love you if you
\ndon’t agree with me. <\/p>\n

1078
\n01:13:09,600 –> 01:13:11,640
\nThat’s just.
\nIt’s a silly example, but it was<\/p>\n

1079
\n01:13:11,640 –> 01:13:22,320
\na true one.
\nBecause you know, the second, <\/p>\n

1080
\n01:13:23,840 –> 01:13:29,280
\nit’s really, you’ve got to be
\nvery careful what you think <\/p>\n

1081
\n01:13:32,480 –> 01:13:36,880
\nabout the second.
\nThat’s generally what happens <\/p>\n

1082
\n01:13:37,800 –> 01:13:42,640
\nwhen you get into discussions.
\nPeople want to head their way <\/p>\n

1083
\n01:13:42,840 –> 01:13:49,920
\nand it’s going above what you
\nsay, yeah. <\/p>\n

1084
\n01:13:50,960 –> 01:13:54,960
\nActually, I’ve been.
\nI’m quite interested. <\/p>\n

1085
\n01:13:55,000 –> 01:13:56,200
\nWell.
\nVery interested in. <\/p>\n

1086
\n01:13:56,400 –> 01:13:58,920
\nIn what you said tonight and and
\nwhat? <\/p>\n

1087
\n01:13:59,440 –> 01:14:02,200
\nSeems to really.
\nHelp the discussion. <\/p>\n

1088
\n01:14:02,600 –> 01:14:06,080
\nIs if you have.
\nAn object just in the Jews and <\/p>\n

1089
\n01:14:06,080 –> 01:14:09,680
\nthe jet tiles in that the Jews
\nhad endless genealogies. <\/p>\n

1090
\n01:14:09,920 –> 01:14:12,800
\nThey had chapter and verses.
\nThey had that phrase, you know, <\/p>\n

1091
\n01:14:12,800 –> 01:14:14,760
\nthey could.
\nThey could go everywhere and <\/p>\n

1092
\n01:14:14,760 –> 01:14:16,240
\nanywhere to.
\nProve. <\/p>\n

1093
\n01:14:17,200 –> 01:14:20,040
\nThings and when they didn’t have
\nenough they they added more to <\/p>\n

1094
\n01:14:20,040 –> 01:14:28,160
\nsupport themselves, you know so
\nthey had all of that, but they <\/p>\n

1095
\n01:14:37,360 –> 01:14:43,040
\nso.
\nIt’s interesting what, what you <\/p>\n

1096
\n01:14:43,040 –> 01:14:47,400
\nknow, Paul uses very, he uses
\nthis really strange language, <\/p>\n

1097
\n01:14:47,520 –> 01:14:50,960
\nRoss, in Romans 14.
\nI’m not going to talk about it <\/p>\n

1098
\n01:14:50,960 –> 01:14:52,520
\nnext week.
\nI just might mention it now. <\/p>\n

1099
\n01:14:52,720 –> 01:14:55,200
\nHe says none of us lives to
\nhimself. <\/p>\n

1100
\n01:14:55,200 –> 01:14:57,560
\nNone of us dies to himself.
\nIf we live, we live to the Lord.<\/p>\n

1101
\n01:14:57,560 –> 01:15:00,000
\nIf we die, we die to the Lord.
\nWhat is he talking about living <\/p>\n

1102
\n01:15:00,000 –> 01:15:06,120
\nand dying for?
\nWhat he’s really saying is those<\/p>\n

1103
\n01:15:06,120 –> 01:15:11,120
\nof us who take liberties, right?
\nLiving is taking a liberty and <\/p>\n

1104
\n01:15:11,120 –> 01:15:13,360
\ndying is not taking liberty.
\nThat’s what he’s really getting <\/p>\n

1105
\n01:15:13,360 –> 01:15:16,400
\nat.
\nNone of us takes liberties for <\/p>\n

1106
\n01:15:16,400 –> 01:15:18,640
\nhimself.
\nNone of us denies ourself <\/p>\n

1107
\n01:15:18,640 –> 01:15:21,800
\nliberties for himself.
\nIf we take liberties, we take <\/p>\n

1108
\n01:15:21,800 –> 01:15:25,120
\nliberties to the Lord.
\nIf we do not take liberties, we <\/p>\n

1109
\n01:15:25,120 –> 01:15:26,760
\ndo not take liberties to the
\nLord. <\/p>\n

1110
\n01:15:27,000 –> 01:15:29,520
\nSo whether we take liberties or
\nwe don’t take liberties, we are <\/p>\n

1111
\n01:15:29,520 –> 01:15:30,920
\nthe Lords.
\nThat’s what he’s really getting <\/p>\n

1112
\n01:15:30,920 –> 01:15:32,280
\nat.
\nBut why does he use the word <\/p>\n

1113
\n01:15:32,280 –> 01:15:36,880
\nliving and dying?
\nBecause he uses the word living <\/p>\n

1114
\n01:15:36,880 –> 01:15:43,200
\nand dying on purpose.
\nBecause Christ bore all those <\/p>\n

1115
\n01:15:43,200 –> 01:15:48,720
\ncommands on himself when he died
\nand when he rose, they were <\/p>\n

1116
\n01:15:48,720 –> 01:15:54,480
\nfulfilled.
\nSo the living Lord is not under <\/p>\n

1117
\n01:15:55,200 –> 01:15:57,200
\nthose commands because they were
\nfulfilled. <\/p>\n

1118
\n01:15:58,120 –> 01:16:01,440
\nBut the dying Lord, the one who
\ncarried around a body of death, <\/p>\n

1119
\n01:16:01,960 –> 01:16:04,080
\nwas under every single one of
\nthose commandments. <\/p>\n

1120
\n01:16:05,080 –> 01:16:07,240
\nSo we still think we’re under
\nthose commandments. <\/p>\n

1121
\n01:16:07,240 –> 01:16:10,000
\nWe’re still dying, but we’re
\ndying to the Lord. <\/p>\n

1122
\n01:16:10,400 –> 01:16:13,080
\nIf instead under the under into
\nthe resurrect of the Lord Jesus <\/p>\n

1123
\n01:16:13,080 –> 01:16:16,400
\nChrist, we are living.
\nWe’re still living to the Lord. <\/p>\n

1124
\n01:16:19,080 –> 01:16:22,280
\nThat’s what he’s saying there.
\nThat’s why he uses the word <\/p>\n

1125
\n01:16:22,280 –> 01:16:26,840
\nliving and dying, not liberty or
\nnot taking liberty, right? <\/p>\n

1126
\n01:16:28,000 –> 01:16:30,560
\nIf we’re holding ourselves to
\nsomething that the Lord Jesus <\/p>\n

1127
\n01:16:30,560 –> 01:16:34,520
\nChrist put to death, we’re still
\nhave to deal for the Lord. <\/p>\n

1128
\n01:16:35,520 –> 01:16:37,480
\nBut if we say.
\nThe Lord Jesus Christ has been <\/p>\n

1129
\n01:16:37,480 –> 01:16:39,000
\nresurrected.
\nI am now. <\/p>\n

1130
\n01:16:39,080 –> 01:16:42,520
\nAnd This is why he makes the
\nissue 1 of faith because I have <\/p>\n

1131
\n01:16:42,520 –> 01:16:43,640
\nto.
\nBelieve that the Lord. <\/p>\n

1132
\n01:16:43,640 –> 01:16:45,240
\nJesus Christ put that on
\nhimself. <\/p>\n

1133
\n01:16:45,480 –> 01:16:49,200
\nTook it to the grave and.
\nYou know, according to according<\/p>\n

1134
\n01:16:49,200 –> 01:16:53,480
\nto Colossians chapter 3, if I go
\nto Colossians chapter 3 or <\/p>\n

1135
\n01:16:53,480 –> 01:17:00,040
\nchapter 2, I should say in
\nColossians chapter 2 it says in <\/p>\n

1136
\n01:17:00,040 –> 01:17:04,120
\nverse 14 verse.
\nLet me maybe verse 1213 and 14 <\/p>\n

1137
\n01:17:04,120 –> 01:17:06,760
\nfor context.
\nAnd you were buried with him in <\/p>\n

1138
\n01:17:06,760 –> 01:17:11,000
\nbaptism, in which you were
\nraised with him through faith in<\/p>\n

1139
\n01:17:11,000 –> 01:17:14,000
\nthe working of God, who raised
\nhim from the dead, and you who <\/p>\n

1140
\n01:17:14,000 –> 01:17:15,640
\nwere.
\nDead in trespasses and the <\/p>\n

1141
\n01:17:15,640 –> 01:17:19,520
\nuncircumcision of your flesh God
\nmade alive together with Him, <\/p>\n

1142
\n01:17:19,760 –> 01:17:24,080
\nhaving forgiven us all our
\ntrespasses, having canceled the <\/p>\n

1143
\n01:17:24,080 –> 01:17:28,120
\nbond which stood against us with
\nits legal demands. <\/p>\n

1144
\n01:17:28,600 –> 01:17:32,040
\nAnd this He set aside, nailing
\nit to the cross. <\/p>\n

1145
\n01:17:34,600 –> 01:17:39,360
\nThat’s faith.
\nIf you’re dying, you’re dying to<\/p>\n

1146
\n01:17:39,360 –> 01:17:40,640
\nthe Lord.
\nIf you’re living, you’re living <\/p>\n

1147
\n01:17:40,640 –> 01:17:43,240
\nto the Lord.
\nBut if you have faith that those<\/p>\n

1148
\n01:17:43,240 –> 01:17:48,360
\nthings were nailed to the cross
\nand cancelled, cancelled, that’s<\/p>\n

1149
\n01:17:48,360 –> 01:17:51,600
\na matter of faith, which is why
\nPaul makes it a matter of faith.<\/p>\n

1150
\n01:17:51,720 –> 01:17:58,000
\nStrong in faith, weak in faith.
\nTherefore, verse 16. <\/p>\n

1151
\n01:17:58,000 –> 01:18:03,200
\nBy the way, therefore let no one
\npass judgement on you in <\/p>\n

1152
\n01:18:03,200 –> 01:18:05,680
\nquestions.
\nThis is verse 16 of chapter 2 of<\/p>\n

1153
\n01:18:05,680 –> 01:18:07,400
\nColossians.
\nTherefore, let no one pass <\/p>\n

1154
\n01:18:07,400 –> 01:18:10,120
\njudgement on you in questions of
\nfood drink. <\/p>\n

1155
\n01:18:10,240 –> 01:18:13,560
\nOr with regard to festival, new
\nmoon or Sabbath. <\/p>\n

1156
\n01:18:13,720 –> 01:18:15,760
\nWhy?
\nThey were cancelled? <\/p>\n

1157
\n01:18:16,400 –> 01:18:19,280
\nThey were canned, they were
\nnailed to the cross and they <\/p>\n

1158
\n01:18:19,280 –> 01:18:23,920
\nwere cancelled.
\nSo then. <\/p>\n

1159
\n01:18:24,240 –> 01:18:27,200
\nTo tell someone you are
\ndisqualified from the Kingdom <\/p>\n

1160
\n01:18:28,080 –> 01:18:29,720
\nbecause of those things which
\nare dead. <\/p>\n

1161
\n01:18:31,000 –> 01:18:35,400
\nShows you lack faith.
\nThat’s why he uses The Word <\/p>\n

1162
\n01:18:35,400 –> 01:18:41,200
\nAlive or dead.
\nBut in either case, you’re doing<\/p>\n

1163
\n01:18:41,200 –> 01:18:43,200
\nit for the Lord and.
\nWe’re kind of getting that that <\/p>\n

1164
\n01:18:43,200 –> 01:18:54,540
\nwe will be covering in our in
\nour session next time I’m going <\/p>\n

1165
\n01:18:54,540 –> 01:18:56,500
\nto start, I’m going to start
\ngetting into next session too <\/p>\n

1166
\n01:18:56,500 –> 01:18:57,860
\nmuch I.
\nBetter I better I better. <\/p>\n

1167
\n01:18:57,860 –> 01:18:59,180
\nSit down now while the getting’s
\ngood. <\/p>\n

1168
\n01:19:15,980 –> 01:19:18,060
\nThank you for listening to the
\ngood Chris Adelphian Talks <\/p>\n

1169
\n01:19:18,060 –> 01:19:20,660
\npodcast.
\nWe hope this talk helped you in <\/p>\n

1170
\n01:19:20,660 –> 01:19:22,180
\nyour walk and brightened your
\nday. <\/p>\n

1171
\n01:19:23,340 –> 01:19:25,380
\nIf you would like to hear more,
\nplease subscribe for new <\/p>\n

1172
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1174
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1186
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1187
\n01:20:10,800 –> 01:20:11,040
\nweek.\n<\/p><\/div>\n","protected":false},"excerpt":{"rendered":"

This weeks class is a mid-week class presented in March of 2025 by Brother Ben Brinkerhoff…<\/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\/101227852\/https%3A%2F%2Fd3ctxlq1ktw2nl.cloudfront.net%2Fstaging%2F2025-3-13%2F038da422-0066-403d-7a77-51d888ff855a.m4a","podmotor_file_id":"","podmotor_episode_id":"","cover_image":"","cover_image_id":"","duration":"01:20:23","filesize":"127.26M","filesize_raw":"","date_recorded":"","explicit":"","block":""},"tags":[],"series":[25],"class_list":["post-1299","podcast","type-podcast","status-publish","has-post-thumbnail","hentry","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