{"id":1359,"date":"2025-08-31T21:00:01","date_gmt":"2025-08-31T21:00:01","guid":{"rendered":"https:\/\/goodchristadelphiantalks.com\/index.php\/podcast\/363-martyn-lawrence-all-things-are-lawful\/"},"modified":"2026-07-28T09:59:17","modified_gmt":"2026-07-28T09:59:17","slug":"363-martyn-lawrence-all-things-are-lawful","status":"publish","type":"podcast","link":"https:\/\/goodchristadelphiantalks.com\/index.php\/podcast\/363-martyn-lawrence-all-things-are-lawful\/","title":{"rendered":"363: Martyn Lawrence – All Things Are Lawful"},"content":{"rendered":"

This week’s talk is a class by Brother Martyn Lawrence that he gave at the Mid-Atlantic Shippensburg Bible School in 2025 as part of a series titled \u201cThe Paradox of Freedom\u201d. This is the last class entitled \u201cAll Things Are Lawful\u201d. (If you are interested in seeing the slides from the class, check out the MACBS YouTube channel<\/a> for the playlist of the video recordings.)<\/p>\n

Be sure to subscribe to the GCT Extended podcast<\/a> to hear the other 5 classes in this series!<\/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\u2060\u2060\u2060\u2060GoodChristadelphianTalks@gmail.com\u2060\u2060\u2060\u2060\u2060\u2060\u2060<\/a><\/p>\n

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

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1
\n00:00:03,920 –> 00:00:05,400
\nWelcome to good Chris selfie and
\ntalks. <\/p>\n

2
\n00:00:05,440 –> 00:00:07,040
\nI’m Levi.
\nI’m Chris. <\/p>\n

3
\n00:00:07,120 –> 00:00:09,400
\nI’m Jason.
\nAnd I’m Brian, thank you for <\/p>\n

4
\n00:00:09,400 –> 00:00:11,680
\njoining us this week on this
\npodcast. <\/p>\n

5
\n00:00:11,680 –> 00:00:15,000
\nWe select one talk a week to
\nhelp us get the Bible in our <\/p>\n

6
\n00:00:15,000 –> 00:00:19,040
\nDaily News feed.
\nEach week we post a talk that we<\/p>\n

7
\n00:00:19,040 –> 00:00:22,080
\npreviewed from suggestions sent
\nin by listeners from around the <\/p>\n

8
\n00:00:22,080 –> 00:00:24,640
\nworld.
\nThen we record a short intro <\/p>\n

9
\n00:00:24,640 –> 00:00:28,080
\nbeforehand as a personalized
\nrecommendation to you on why we <\/p>\n

10
\n00:00:28,080 –> 00:00:31,080
\nare sharing the talk.
\nAnd now let’s talk more about <\/p>\n

11
\n00:00:31,080 –> 00:00:44,880
\nthis week’s talk.
\nWelcome to the Good <\/p>\n

12
\n00:00:44,880 –> 00:00:48,040
\nChristadelphian Talks podcast.
\nThis is brother Brian. <\/p>\n

13
\n00:00:49,120 –> 00:00:54,360
\nThis week’s talk is the last
\nclass in a series by brother <\/p>\n

14
\n00:00:54,360 –> 00:01:00,520
\nMartin Lawrence from the UK.
\nThe series is called The Paradox<\/p>\n

15
\n00:01:00,520 –> 00:01:05,400
\nof Liberty and it was just given
\nat the Mid-Atlantic Shippensburg<\/p>\n

16
\n00:01:05,400 –> 00:01:11,600
\nBible School a few months ago.
\nThe entire series is a fantastic<\/p>\n

17
\n00:01:11,600 –> 00:01:16,560
\nlisten, very thought provoking.
\nAll the classes will be <\/p>\n

18
\n00:01:16,560 –> 00:01:20,960
\navailable on the extended
\npodcast, and the other class <\/p>\n

19
\n00:01:20,960 –> 00:01:25,080
\nbeyond this one that I’d highly
\nrecommend is number 2, The House<\/p>\n

20
\n00:01:25,080 –> 00:01:28,920
\nof Bondage.
\nThe class we’re listening to <\/p>\n

21
\n00:01:28,920 –> 00:01:34,000
\ntoday was actually the last one
\ncalled All Things Are Lawful, <\/p>\n

22
\n00:01:34,920 –> 00:01:39,240
\nand it continues to expound on
\nthe idea that discipleship for <\/p>\n

23
\n00:01:39,240 –> 00:01:47,240
\nus means giving things up and
\nthe provisions that God makes <\/p>\n

24
\n00:01:47,360 –> 00:01:55,000
\nfor us to be truly set free from
\nthe burden of our flesh along <\/p>\n

25
\n00:01:55,000 –> 00:01:59,880
\nthe way.
\nSpecifically, this class was <\/p>\n

26
\n00:01:59,880 –> 00:02:06,440
\nfascinating for the deep dive
\ninto the culture of Roman slave <\/p>\n

27
\n00:02:06,440 –> 00:02:11,560
\nsociety and the way that the
\nGospel would have been just such<\/p>\n

28
\n00:02:11,560 –> 00:02:18,320
\na world altering message on both
\nends of the spectrum, be it so <\/p>\n

29
\n00:02:18,320 –> 00:02:24,120
\nmany things tie directly into
\nour experiences today in 2025. <\/p>\n

30
\n00:02:26,000 –> 00:02:29,120
\nThe link for the YouTube videos
\nwith all the slides will be <\/p>\n

31
\n00:02:29,120 –> 00:02:34,200
\navailable in the description.
\nAs always, we hope that this <\/p>\n

32
\n00:02:34,200 –> 00:02:36,840
\nstrengthens your faith and
\nbrightens your day. <\/p>\n

33
\n00:02:37,720 –> 00:02:42,400
\nFrom the series The Paradox of
\nLiberty, Brother Martin <\/p>\n

34
\n00:02:42,400 –> 00:02:48,600
\nLawrence, All things are lawful.
\nWe added, you might remember, <\/p>\n

35
\n00:02:49,000 –> 00:02:52,680
\nlast yesterday, I was going to
\nsay last night, yesterday, an <\/p>\n

36
\n00:02:52,680 –> 00:02:55,520
\nextra principle, didn’t we, that
\nservice is not a transaction, <\/p>\n

37
\n00:02:55,520 –> 00:02:58,400
\nthat it’s been done in love.
\nAnd we’re going to spend our <\/p>\n

38
\n00:02:58,400 –> 00:03:00,800
\nfinal session just digging
\nthrough the New Testament to <\/p>\n

39
\n00:03:00,800 –> 00:03:03,800
\nopen up one or two more of these
\nfreedom ideas. <\/p>\n

40
\n00:03:03,800 –> 00:03:06,040
\nWe’ve been working our way all
\nthe way through from beginning <\/p>\n

41
\n00:03:06,040 –> 00:03:08,120
\nto end.
\nAnd the point I’ve been trying <\/p>\n

42
\n00:03:08,120 –> 00:03:11,760
\nto bring out my brothers and
\nsisters, is this, that the the <\/p>\n

43
\n00:03:11,760 –> 00:03:16,120
\nwall between US and the society
\nin which we live is not quite as<\/p>\n

44
\n00:03:16,120 –> 00:03:20,600
\nsolid as we might think and not
\nperhaps quite as solid as we <\/p>\n

45
\n00:03:20,600 –> 00:03:25,200
\nmight like it to be.
\nDiscipleship is about willingly <\/p>\n

46
\n00:03:25,200 –> 00:03:29,320
\ngiving things up, and sometimes
\nwe just need a gentle reminder <\/p>\n

47
\n00:03:29,480 –> 00:03:32,440
\nabout how we might best do that.
\nI’m going to take you on the <\/p>\n

48
\n00:03:32,440 –> 00:03:34,640
\nwhistle stop tour of the Gospel
\nof Mark to begin with. <\/p>\n

49
\n00:03:34,640 –> 00:03:36,320
\nCan you come with me to Mark
\nchapter 1? <\/p>\n

50
\n00:03:37,840 –> 00:03:41,720
\nGoing to go flying through four
\nor five passages just to tease <\/p>\n

51
\n00:03:41,720 –> 00:03:51,520
\nout this point once again.
\nSo Mark chapter 1, it’s the <\/p>\n

52
\n00:03:51,520 –> 00:03:52,680
\nbeginning of the Lord’s
\nministry. <\/p>\n

53
\n00:03:52,680 –> 00:03:57,560
\nOf course he comes verse 14
\npreaching the Kingdom of God, <\/p>\n

54
\n00:03:57,560 –> 00:03:59,720
\nsaying the Kingdom of God is at
\nhand, repent and believe the <\/p>\n

55
\n00:03:59,720 –> 00:04:02,800
\ngospel.
\nAnd Mark one and verse 16, as <\/p>\n

56
\n00:04:02,920 –> 00:04:05,640
\nJesus walked by the Sea of
\nGalilee, he saw Simon and Andrew<\/p>\n

57
\n00:04:05,640 –> 00:04:09,360
\nhis brother, casting a net into
\nthe sea, for they were fishers. <\/p>\n

58
\n00:04:10,440 –> 00:04:13,000
\nAnd Jesus said to them, come
\nafter me and I will make you <\/p>\n

59
\n00:04:13,000 –> 00:04:16,200
\nfishers of men.
\nAnd straight away there’s <\/p>\n

60
\n00:04:16,200 –> 00:04:19,360
\nMark’s, Mark’s word, isn’t it?
\nStraight away they forsook their<\/p>\n

61
\n00:04:19,360 –> 00:04:23,320
\nNets and they followed him.
\nSo nothing surprising, nothing <\/p>\n

62
\n00:04:23,320 –> 00:04:25,920
\nrevolutionary.
\nJesus is walking by the sea and <\/p>\n

63
\n00:04:25,920 –> 00:04:28,840
\nhe calls Simon and Andrew to
\nleave something behind. <\/p>\n

64
\n00:04:28,840 –> 00:04:31,920
\nAnd then they carry on.
\nAnd James of Zebedee and John <\/p>\n

65
\n00:04:31,920 –> 00:04:34,120
\nhis brother are in the ship
\nmending their Nets. <\/p>\n

66
\n00:04:34,120 –> 00:04:39,840
\nAnd straight away he called
\nthem, and they left their father<\/p>\n

67
\n00:04:39,960 –> 00:04:43,520
\nin the ship with the hired
\nservants and went on after him. <\/p>\n

68
\n00:04:43,520 –> 00:04:45,800
\nSimon and Andrew leave their
\nNets, their job. <\/p>\n

69
\n00:04:46,200 –> 00:04:49,920
\nJames and John leave the boat
\nbehind and their employees and <\/p>\n

70
\n00:04:49,920 –> 00:04:53,640
\ntheir dad.
\nNothing much to talk about there<\/p>\n

71
\n00:04:53,640 –> 00:04:55,760
\nother than the fact that people
\nare leaving things behind. <\/p>\n

72
\n00:04:55,760 –> 00:04:58,440
\nJust come over to chapter 2 and
\nverse 14. <\/p>\n

73
\n00:04:59,080 –> 00:05:02,480
\nJesus is walking by the seaside
\nagain and he sees Levi’s son of <\/p>\n

74
\n00:05:02,480 –> 00:05:06,240
\nAlpheus chapter 2, verse 14,
\nsitting at the receipt of custom<\/p>\n

75
\n00:05:06,240 –> 00:05:09,200
\nand says to him, follow me and
\nLevi rose and followed him. <\/p>\n

76
\n00:05:09,200 –> 00:05:13,080
\nThere’s a pattern emerging,
\nisn’t there already that we’re <\/p>\n

77
\n00:05:13,080 –> 00:05:15,520
\nseeing that fellowship with the
\nLord doesn’t just happen by <\/p>\n

78
\n00:05:15,520 –> 00:05:18,320
\naccident, doesn’t just happen by
\ncoincidence. <\/p>\n

79
\n00:05:18,320 –> 00:05:23,120
\nThere is a plan of, of teaching
\nand preaching and healing and <\/p>\n

80
\n00:05:23,120 –> 00:05:25,320
\nthe Lord is going to
\npurposefully recruit a group of <\/p>\n

81
\n00:05:25,320 –> 00:05:29,480
\ndisciples from that, but it
\nwon’t be popular with everybody.<\/p>\n

82
\n00:05:29,480 –> 00:05:34,040
\nJust come on to chapter 3 and
\nverse 31. <\/p>\n

83
\n00:05:36,280 –> 00:05:39,120
\nThere came his brothers and his
\nmother standing outside, sending<\/p>\n

84
\n00:05:39,120 –> 00:05:41,520
\nto him, calling him.
\nAnd the multitude said, behold, <\/p>\n

85
\n00:05:41,520 –> 00:05:43,680
\nyour mother and your brothers
\nare outside looking for you. <\/p>\n

86
\n00:05:44,760 –> 00:05:48,600
\nAnd he answered and said, well,
\nwho are who is my mother or my <\/p>\n

87
\n00:05:48,600 –> 00:05:50,760
\nbrothers?
\nAnd he looked at those around <\/p>\n

88
\n00:05:50,760 –> 00:05:53,280
\nhim and said, behold, my
\nmother’s and my and my mother <\/p>\n

89
\n00:05:53,280 –> 00:05:56,440
\nand my brothers.
\nFor whoever will do the will of <\/p>\n

90
\n00:05:56,440 –> 00:06:00,880
\nGod, the same is my brother and
\nmy sister and my mother. <\/p>\n

91
\n00:06:00,880 –> 00:06:03,960
\nNow there’s a point to be made
\nthat he doesn’t mention father. <\/p>\n

92
\n00:06:04,520 –> 00:06:06,640
\nAnd we could talk about that.
\nBut you know, everybody’s <\/p>\n

93
\n00:06:06,640 –> 00:06:09,480
\nleaving something.
\nPeople are leaving their jobs. <\/p>\n

94
\n00:06:09,480 –> 00:06:11,880
\nPeople are leaving their
\nlivelihoods, their employees, <\/p>\n

95
\n00:06:11,880 –> 00:06:14,680
\ntheir parents.
\nNow the Lord is leaving His <\/p>\n

96
\n00:06:14,680 –> 00:06:17,360
\nfamily behind.
\nThere’s a little marker being <\/p>\n

97
\n00:06:17,360 –> 00:06:22,160
\nlaid down here about the Lord’s
\nown commitment to His, to his <\/p>\n

98
\n00:06:22,160 –> 00:06:25,360
\nministry, to the service to
\nwhich His father has called him.<\/p>\n

99
\n00:06:25,600 –> 00:06:34,440
\nChapter 6 and verse 4, I suppose
\nverse 2, just to make sure we <\/p>\n

100
\n00:06:34,440 –> 00:06:36,000
\nknow where we are.
\nThe Sabbath has come and He’s <\/p>\n

101
\n00:06:36,000 –> 00:06:38,960
\nback in the synagogue again.
\nAnd they say of him, is this not<\/p>\n

102
\n00:06:38,960 –> 00:06:41,560
\nthe Carpenter, the son of Mary,
\nthe brother of James and Josephs<\/p>\n

103
\n00:06:41,560 –> 00:06:44,680
\nand Judas and Judas and Simon?
\nAnd are his sisters not here? <\/p>\n

104
\n00:06:45,480 –> 00:06:50,480
\nAnd they were offended by him.
\nAnd he could do no mighty work <\/p>\n

105
\n00:06:50,480 –> 00:06:53,320
\nthere.
\nVerse five, save laying his <\/p>\n

106
\n00:06:53,320 –> 00:06:56,360
\nhands on a few sick folk.
\nThe Lord is giving up things. <\/p>\n

107
\n00:06:56,360 –> 00:06:59,400
\nHe is without honour amongst his
\nown family and in the area in <\/p>\n

108
\n00:06:59,400 –> 00:07:02,440
\nwhich he grows up.
\nDiscipleship is about giving <\/p>\n

109
\n00:07:02,440 –> 00:07:04,480
\nthings up.
\nCome to chapter 8 for the last <\/p>\n

110
\n00:07:05,120 –> 00:07:12,400
\nof this series of references,
\nverse 34. <\/p>\n

111
\n00:07:12,400 –> 00:07:16,240
\nWhen He had called the people to
\nhim with his disciples, he said,<\/p>\n

112
\n00:07:16,400 –> 00:07:22,480
\nWhoever will come after me, let
\nhim deny himself, take up his <\/p>\n

113
\n00:07:22,480 –> 00:07:25,880
\ncross and follow me.
\nFor whosoever will save his life<\/p>\n

114
\n00:07:25,880 –> 00:07:29,240
\nwill lose it.
\nWhoever shall lose his life for <\/p>\n

115
\n00:07:29,240 –> 00:07:32,600
\nmy sake and the Gospels, the
\nsame shall save it. <\/p>\n

116
\n00:07:34,480 –> 00:07:37,640
\nJesus assumes that people are
\ngoing to give up things to <\/p>\n

117
\n00:07:37,640 –> 00:07:41,920
\nfollow Him.
\nIt’s, it’s discipleship 101. <\/p>\n

118
\n00:07:42,320 –> 00:07:45,120
\nHe doesn’t hide it for us.
\nHe’s always upfront about it. <\/p>\n

119
\n00:07:46,360 –> 00:07:50,120
\nIt’s not as if we can work our
\nway through 30 or 40 years of <\/p>\n

120
\n00:07:50,120 –> 00:07:52,520
\ndiscipleship and then suddenly
\ngo, I didn’t realise we had to <\/p>\n

121
\n00:07:52,520 –> 00:07:54,640
\ndo that.
\nLord, this is upfront. <\/p>\n

122
\n00:07:54,640 –> 00:07:57,000
\nThis is happening to everybody.
\nYou have to give up certain <\/p>\n

123
\n00:07:57,000 –> 00:08:01,680
\nthings that you might feel very
\nclose to, you know, when your <\/p>\n

124
\n00:08:01,680 –> 00:08:07,280
\nphone updates and shuts down
\nunless you do something useful <\/p>\n

125
\n00:08:07,280 –> 00:08:08,680
\nto it.
\nSo you have to do a software <\/p>\n

126
\n00:08:08,680 –> 00:08:13,760
\nupdate and you click OK, and
\nthen it says you need to accept <\/p>\n

127
\n00:08:13,760 –> 00:08:17,960
\nthe terms and conditions.
\nAnd you go OK. <\/p>\n

128
\n00:08:18,560 –> 00:08:23,120
\nAnd then it says, Are you sure?
\nAnd you go OK. <\/p>\n

129
\n00:08:23,800 –> 00:08:27,440
\nAnd then it says there are 84
\npages of terms and conditions. <\/p>\n

130
\n00:08:27,440 –> 00:08:31,760
\nDo you want to read them first?
\nAnd you say no, but OK. <\/p>\n

131
\n00:08:32,240 –> 00:08:34,080
\nAnd then finally your phone
\nstarts to do something. <\/p>\n

132
\n00:08:34,080 –> 00:08:37,919
\nThis is not like that.
\nThe Lord is making it clear all <\/p>\n

133
\n00:08:37,919 –> 00:08:40,159
\nthe way through the ministry
\nthat discipleship is about <\/p>\n

134
\n00:08:40,159 –> 00:08:43,799
\nleaving your, about turning your
\nback on something important. <\/p>\n

135
\n00:08:44,680 –> 00:08:48,480
\nIt’s about not being as free as
\nsometimes you think it is. <\/p>\n

136
\n00:08:49,280 –> 00:08:51,440
\nNow, some of us have come here
\nthis week having turned our <\/p>\n

137
\n00:08:51,440 –> 00:08:54,560
\nbacks on something extremely
\ndear to us. <\/p>\n

138
\n00:08:54,560 –> 00:08:57,720
\nYou might find that you have to
\nturn your back on your career. <\/p>\n

139
\n00:08:57,960 –> 00:09:01,880
\nYou might find that there are
\nmembers of your family who who <\/p>\n

140
\n00:09:01,880 –> 00:09:07,160
\nwill not accept your faith.
\nThere may be other things that <\/p>\n

141
\n00:09:07,160 –> 00:09:10,000
\nthat lie deep on your shoulders
\nlate at night when you are in <\/p>\n

142
\n00:09:10,000 –> 00:09:14,280
\nprayer and you are wrestling
\nwith the very idea of giving <\/p>\n

143
\n00:09:14,280 –> 00:09:16,920
\nthem up.
\nFreedom is really hard. <\/p>\n

144
\n00:09:17,640 –> 00:09:20,960
\nAnd yet the Lord is making it
\nclear that we understand that <\/p>\n

145
\n00:09:20,960 –> 00:09:25,040
\nthis is the process that we go
\nthrough and, and as, and as all <\/p>\n

146
\n00:09:25,040 –> 00:09:28,880
\nof those examples show,
\nsometimes things can be very <\/p>\n

147
\n00:09:28,880 –> 00:09:31,920
\npersonal for us.
\nSo I’m going to bring you, if I <\/p>\n

148
\n00:09:31,920 –> 00:09:34,080
\ncan, brothers and sisters, to
\nsome examples that the Apostle <\/p>\n

149
\n00:09:34,080 –> 00:09:38,560
\nPaul lays down for us in terms
\nof how we give up things in our <\/p>\n

150
\n00:09:38,560 –> 00:09:42,520
\ndiscipleship, things that we
\nwouldn’t necessarily expect in <\/p>\n

151
\n00:09:42,520 –> 00:09:47,360
\norder to, whilst seemingly
\nmaking ourselves less free, <\/p>\n

152
\n00:09:48,200 –> 00:09:51,280
\nactually understanding what
\nliberty is all about. <\/p>\n

153
\n00:09:52,080 –> 00:09:54,120
\nBut I ask you to turn over to
\nPaul’s first letter to the <\/p>\n

154
\n00:09:54,120 –> 00:09:57,040
\nCorinthians.
\nThat was really just a preamble.<\/p>\n

155
\n00:09:57,560 –> 00:09:59,880
\nWe can spend the rest of our
\ntime in First Corinthians. <\/p>\n

156
\n00:10:00,440 –> 00:10:04,960
\nI’m going to bring you to
\nchapter 6 to some words that you<\/p>\n

157
\n00:10:04,960 –> 00:10:07,040
\nknow very well, not just because
\nthey were the title of the <\/p>\n

158
\n00:10:07,040 –> 00:10:12,840
\nsession, but because Paul is
\ntrying to tease out a conundrum <\/p>\n

159
\n00:10:13,720 –> 00:10:16,560
\nfor the Corinthian brothers and
\nsisters. <\/p>\n

160
\n00:10:16,720 –> 00:10:20,840
\nYou remember Paul writes 4
\nletters to Corinth. <\/p>\n

161
\n00:10:21,080 –> 00:10:24,480
\nWe’ve only got 2 of them.
\nFirst one he writes we don’t <\/p>\n

162
\n00:10:24,480 –> 00:10:27,680
\nhave.
\nAnd the second one he writes, <\/p>\n

163
\n00:10:27,680 –> 00:10:31,400
\nwhich is a response to some
\nthings that they’ve said is what<\/p>\n

164
\n00:10:31,400 –> 00:10:35,240
\nwe call One Corinthians.
\nAnd because it’s a response to <\/p>\n

165
\n00:10:35,240 –> 00:10:37,400
\nthe things that that they’ve
\nwritten to him, we get a whole <\/p>\n

166
\n00:10:37,400 –> 00:10:41,600
\nload of quotations from that
\nCorinthian letter in our One <\/p>\n

167
\n00:10:41,600 –> 00:10:44,040
\nCorinthians.
\nAnd and then he writes a third <\/p>\n

168
\n00:10:44,040 –> 00:10:45,600
\nletter, a severe letter that we
\ndon’t have. <\/p>\n

169
\n00:10:45,600 –> 00:10:48,360
\nAnd then he writes a fourth one,
\nwhich is which is what you and I<\/p>\n

170
\n00:10:48,360 –> 00:10:51,880
\ncall Second Corinthians.
\nAnd here in chapter 6 and verse <\/p>\n

171
\n00:10:51,880 –> 00:10:54,440
\n12, Paul is quoting them back at
\nthemselves. <\/p>\n

172
\n00:10:55,680 –> 00:10:59,480
\nAll things are lawful unto me.
\nIf you’ve got a modern version <\/p>\n

173
\n00:10:59,480 –> 00:11:02,480
\nthat I think it puts it in
\nquotation marks, he’s, he’s <\/p>\n

174
\n00:11:02,920 –> 00:11:05,520
\nquoting themselves, quoting them
\nback at themselves. <\/p>\n

175
\n00:11:05,520 –> 00:11:06,840
\nThis is what they’ve said to
\nhim. <\/p>\n

176
\n00:11:07,040 –> 00:11:11,160
\nWe think that all things are
\nlawful, but Paul says not <\/p>\n

177
\n00:11:11,160 –> 00:11:14,080
\neverything’s profitable.
\nNot everything is expedient. <\/p>\n

178
\n00:11:14,960 –> 00:11:17,640
\nAll things are lawful for me.
\nThere’s the quotation again. <\/p>\n

179
\n00:11:18,040 –> 00:11:21,720
\nBut Paul says I will not be
\nbrought under the power of any. <\/p>\n

180
\n00:11:22,000 –> 00:11:27,600
\nThis is the mentality of the
\nRoman free man because I am free<\/p>\n

181
\n00:11:27,800 –> 00:11:31,080
\nin Roman society, I can choose
\nto do what I like. <\/p>\n

182
\n00:11:32,160 –> 00:11:33,960
\nAnd we’ll have a look in a
\nsecond at some of the ways in <\/p>\n

183
\n00:11:33,960 –> 00:11:35,840
\nwhich that particular line could
\nbe indulged. <\/p>\n

184
\n00:11:35,840 –> 00:11:39,040
\nBut Paul is trying to say
\nfreedom doesn’t work like that. <\/p>\n

185
\n00:11:39,360 –> 00:11:43,000
\nFreedom, he says verse 14, is
\nbecause of the cross. <\/p>\n

186
\n00:11:43,640 –> 00:11:49,280
\nGod has both raised up the Lord
\nand also will raise up us by his<\/p>\n

187
\n00:11:49,280 –> 00:11:53,800
\nown power.
\nNow it’s Saturday morning. <\/p>\n

188
\n00:11:54,800 –> 00:11:59,040
\nYou are checked out in part of
\nyour rooms and mentally checked <\/p>\n

189
\n00:11:59,040 –> 00:12:02,280
\nout of the Bible school already.
\nYour children haven’t slept for <\/p>\n

190
\n00:12:02,280 –> 00:12:05,000
\nabout 96 hours.
\nYou’ve eaten more hamburgers <\/p>\n

191
\n00:12:05,000 –> 00:12:06,720
\nthan you’ve got through in an
\nentire year. <\/p>\n

192
\n00:12:06,960 –> 00:12:09,280
\nYou’re thinking about what the
\nfreeway is going to look like, <\/p>\n

193
\n00:12:09,920 –> 00:12:13,040
\nand we’re going to do a Roman
\nhistory lesson just for fun <\/p>\n

194
\n00:12:13,680 –> 00:12:20,280
\nbecause we are now friends.
\nSlavery, wrote one writer, has <\/p>\n

195
\n00:12:20,280 –> 00:12:23,840
\nbeen virtually ubiquitous in
\nhuman civilization. <\/p>\n

196
\n00:12:24,520 –> 00:12:28,600
\nBut the Romans created one of
\nthe few genuine slave societies <\/p>\n

197
\n00:12:29,080 –> 00:12:32,120
\nin the Western experience.
\nStretching across half a <\/p>\n

198
\n00:12:32,120 –> 00:12:35,360
\nMillennium, sprawling across a
\nvast tract of space, Roman <\/p>\n

199
\n00:12:35,360 –> 00:12:38,800
\nslavery existed on a different
\norder of magnitude. 5 centuries,<\/p>\n

200
\n00:12:38,800 –> 00:12:41,280
\n3 continents, 10s of millions of
\nsouls. <\/p>\n

201
\n00:12:41,560 –> 00:12:45,160
\nRoman slavery stands as the true
\nancient predecessor to the <\/p>\n

202
\n00:12:45,160 –> 00:12:48,600
\nsystems of mass scale slavery in
\nthe New World. <\/p>\n

203
\n00:12:50,000 –> 00:12:54,080
\nSo when we’re reading about
\nwhat’s going on as a free man in<\/p>\n

204
\n00:12:54,080 –> 00:12:57,400
\nFirst Corinthians 6, when you
\nthink about the circumstances <\/p>\n

205
\n00:12:57,440 –> 00:13:00,200
\nthat your early brothers and
\nsisters lived in and the things <\/p>\n

206
\n00:13:00,200 –> 00:13:04,120
\nthat they had to give up for the
\nGospel, it sits in that context.<\/p>\n

207
\n00:13:05,080 –> 00:13:11,920
\nIn a world where 1\/3 of Rome was
\nnot free, where where the notion<\/p>\n

208
\n00:13:11,920 –> 00:13:15,920
\nof liberty meant something that
\nyou and I really will struggle <\/p>\n

209
\n00:13:15,920 –> 00:13:19,440
\nto get our get our arms around.
\nThink, for example, about Roman <\/p>\n

210
\n00:13:19,440 –> 00:13:20,840
\nlaw.
\nI’m conscious that text is quite<\/p>\n

211
\n00:13:20,840 –> 00:13:23,240
\nsmall.
\nIt’s even smaller on my screen. <\/p>\n

212
\n00:13:23,240 –> 00:13:26,920
\nSorry.
\nSlaves didn’t have a vote, which<\/p>\n

213
\n00:13:26,920 –> 00:13:32,360
\nmeant that you couldn’t change
\nthe system legally and if they <\/p>\n

214
\n00:13:32,360 –> 00:13:35,640
\nrebelled they would be executed.
\nSo you couldn’t change the <\/p>\n

215
\n00:13:35,640 –> 00:13:39,560
\nsystem illegally.
\nSpartacus being the most sort of<\/p>\n

216
\n00:13:39,560 –> 00:13:41,200
\nhigh profile example of all of
\nthat. <\/p>\n

217
\n00:13:41,600 –> 00:13:44,120
\nThere were no Social Security
\nlaws. <\/p>\n

218
\n00:13:44,840 –> 00:13:48,480
\nIf you had a slave who got old
\nor a slave who got sick, it was <\/p>\n

219
\n00:13:48,480 –> 00:13:51,200
\nthe equivalent of your toast to
\nhaving broken, and so you just <\/p>\n

220
\n00:13:51,200 –> 00:13:52,720
\ngot rid of it and got a new
\nslave. <\/p>\n

221
\n00:13:54,280 –> 00:13:56,080
\nEverything is utterly
\ndehumanized. <\/p>\n

222
\n00:13:56,080 –> 00:13:57,840
\nYou couldn’t emancipate your
\nslaves. <\/p>\n

223
\n00:13:57,840 –> 00:13:59,480
\nIn other words, you couldn’t set
\nthem free. <\/p>\n

224
\n00:13:59,960 –> 00:14:02,120
\nAnd even though there’s a series
\nof laws that are brought in to <\/p>\n

225
\n00:14:02,120 –> 00:14:04,840
\ndo that, there are limits put
\naround that. <\/p>\n

226
\n00:14:04,840 –> 00:14:08,800
\nSo you can only free a certain
\nproportion of slaves in your <\/p>\n

227
\n00:14:08,800 –> 00:14:14,360
\nhouse in order to make sure that
\nsociety still continued to <\/p>\n

228
\n00:14:14,360 –> 00:14:16,760
\nfunction.
\nIf you were freed, for example, <\/p>\n

229
\n00:14:16,760 –> 00:14:19,040
\nunder the age of 30, you could
\nnever be a Roman citizen. <\/p>\n

230
\n00:14:20,600 –> 00:14:22,600
\nSo there were a whole bunch of
\nchallenges that exist. <\/p>\n

231
\n00:14:22,600 –> 00:14:26,480
\nIn Athens, if you were freed,
\nyou became a a free not citizen.<\/p>\n

232
\n00:14:26,480 –> 00:14:30,280
\nBut in Rome, even if you became
\na citizen eventually, you would <\/p>\n

233
\n00:14:30,280 –> 00:14:33,800
\nstill never really be free.
\nYour master could still call on <\/p>\n

234
\n00:14:33,800 –> 00:14:35,560
\nyou.
\nThere’s a a famous letter that <\/p>\n

235
\n00:14:35,560 –> 00:14:39,000
\nfloats around that Cicero writes
\nto a former slave and he’s <\/p>\n

236
\n00:14:39,000 –> 00:14:41,240
\nreally just checking in and
\nsays, I just wanted to see how <\/p>\n

237
\n00:14:41,240 –> 00:14:43,160
\nyou’re doing, making sure that
\nyour health is OK. <\/p>\n

238
\n00:14:43,400 –> 00:14:45,400
\nAnd by the way, if you don’t
\nreply, I’ll thrash you. <\/p>\n

239
\n00:14:47,120 –> 00:14:50,920
\nIn other words, even though
\nyou’re free, you’re not really <\/p>\n

240
\n00:14:50,920 –> 00:14:54,000
\nfree.
\nThat’s why Paul says in Romans <\/p>\n

241
\n00:14:54,120 –> 00:14:58,360
\nchapter 8 that slavery is
\nassociated with fear, because it<\/p>\n

242
\n00:14:58,360 –> 00:15:01,840
\nreally was.
\nThere is a proposal that turns <\/p>\n

243
\n00:15:01,840 –> 00:15:05,280
\nup in Rome in the 1st century
\nthat slaves should wear uniforms<\/p>\n

244
\n00:15:06,080 –> 00:15:08,240
\nbecause in the street you can’t
\ntell who the slaves are and who <\/p>\n

245
\n00:15:08,240 –> 00:15:09,800
\nthe free people are.
\nAnd it’s voted down by the <\/p>\n

246
\n00:15:09,800 –> 00:15:14,080
\nSenate because if you’ve got the
\nslaves in the street wearing <\/p>\n

247
\n00:15:14,080 –> 00:15:16,480
\nuniforms, they will realise how
\nmany they are. <\/p>\n

248
\n00:15:18,440 –> 00:15:20,600
\nAnd so it gets turned down
\nbecause you don’t want to <\/p>\n

249
\n00:15:20,600 –> 00:15:23,520
\nferment a rebellion.
\nNow, the gospel is not about <\/p>\n

250
\n00:15:23,520 –> 00:15:28,360
\nfreeing slaves, just like it’s
\nnot about healing everybody who <\/p>\n

251
\n00:15:28,360 –> 00:15:29,920
\nwas sick.
\nYou remember the Lord’s dilemma.<\/p>\n

252
\n00:15:29,920 –> 00:15:33,360
\nDo I stay here and heal, or do I
\ngo on and preach? <\/p>\n

253
\n00:15:33,920 –> 00:15:37,160
\nThe gospel is is about
\nexplaining the condition that <\/p>\n

254
\n00:15:37,160 –> 00:15:41,520
\npeople find themselves in, about
\nallowing people to understand <\/p>\n

255
\n00:15:41,520 –> 00:15:44,240
\ndiscipleship in their particular
\ncircumstances. <\/p>\n

256
\n00:15:44,760 –> 00:15:48,040
\nBecause if you were a slave,
\ncoming to Christ would feel like<\/p>\n

257
\n00:15:48,040 –> 00:15:51,160
\nfreedom.
\nIronically, if you were free, <\/p>\n

258
\n00:15:52,040 –> 00:15:57,160
\ncoming to Christ might feel
\ndecidedly restrictive, which is <\/p>\n

259
\n00:15:57,160 –> 00:15:59,720
\nwhat Paul is trying to help us
\nunderstand here in First <\/p>\n

260
\n00:15:59,720 –> 00:16:02,240
\nCorinthians.
\nThink about what he says to the <\/p>\n

261
\n00:16:02,240 –> 00:16:05,480
\nRomans or the Galatians or the
\nColossians. <\/p>\n

262
\n00:16:05,720 –> 00:16:10,880
\nThink about what comes up in
\nPhilemon where we have a a real <\/p>\n

263
\n00:16:10,880 –> 00:16:14,680
\nlife situation of a slave who
\nhas gone free and Paul is saying<\/p>\n

264
\n00:16:14,680 –> 00:16:18,200
\nreconciliation between brothers
\nis actually ironically more <\/p>\n

265
\n00:16:18,200 –> 00:16:20,680
\nimportant than making sure that
\nslaves go free. <\/p>\n

266
\n00:16:20,680 –> 00:16:24,800
\nWhat the Gospel is doing is
\ndeconstructing the Roman social <\/p>\n

267
\n00:16:24,800 –> 00:16:27,720
\nhierarchy without a revolution
\nbecause it will put brothers and<\/p>\n

268
\n00:16:27,720 –> 00:16:32,720
\nsisters lives in jeopardy and so
\nRoman law is going to bump up <\/p>\n

269
\n00:16:32,800 –> 00:16:35,800
\nagainst the Gospel.
\nWhat about Roman families? <\/p>\n

270
\n00:16:36,400 –> 00:16:38,440
\nWell, of course, one of the
\ncruelties of slavery was that <\/p>\n

271
\n00:16:38,440 –> 00:16:40,800
\nit’s it assaulted the family
\nstructure. <\/p>\n

272
\n00:16:41,400 –> 00:16:43,920
\nSlave marriages were not
\nrecognized. <\/p>\n

273
\n00:16:44,440 –> 00:16:48,000
\nYou could sell members of the
\nslaves family or the slave, but <\/p>\n

274
\n00:16:48,000 –> 00:16:51,040
\nnot the family.
\nJust on a whim. <\/p>\n

275
\n00:16:51,720 –> 00:16:54,080
\nIf you had your friends round
\nfor the evening and they took a <\/p>\n

276
\n00:16:54,080 –> 00:16:57,360
\na a fancy to to the slave girl
\nwho’d been dancing, you would <\/p>\n

277
\n00:16:57,360 –> 00:16:59,800
\npackage her up and send her off,
\nregardless of whether she had <\/p>\n

278
\n00:16:59,800 –> 00:17:02,720
\nchildren in your house.
\nSlaves are systematically <\/p>\n

279
\n00:17:02,720 –> 00:17:06,839
\ndehumanized.
\nAnd so when the gospel comes <\/p>\n

280
\n00:17:06,839 –> 00:17:12,880
\nalong, not only does it liberate
\nthe marginalised, not only does <\/p>\n

281
\n00:17:12,880 –> 00:17:14,800
\nit blow a hole in everything
\nthat people are used to, but it <\/p>\n

282
\n00:17:14,800 –> 00:17:18,359
\nmoves family structure to a more
\ncentral position. <\/p>\n

283
\n00:17:20,000 –> 00:17:22,119
\nAnd the number of conversations
\nI’ve had about the value of <\/p>\n

284
\n00:17:22,119 –> 00:17:24,480
\nfamilies at this Bible school
\nshould make us understand how <\/p>\n

285
\n00:17:24,480 –> 00:17:29,200
\nimportant that is.
\nThe entire structure is being <\/p>\n

286
\n00:17:29,200 –> 00:17:32,040
\nturned entirely on its head.
\nThink about some of the things <\/p>\n

287
\n00:17:32,040 –> 00:17:35,160
\nthat the New Testament asks
\nbrothers and sisters to do. <\/p>\n

288
\n00:17:35,800 –> 00:17:40,480
\nSitting with your slave, having
\na meal with your slave, breaking<\/p>\n

289
\n00:17:40,480 –> 00:17:42,880
\nbread and sharing wine with your
\nslave. <\/p>\n

290
\n00:17:44,600 –> 00:17:47,560
\nWhen Paul writes Greet one
\nanother with a holy kiss, he <\/p>\n

291
\n00:17:47,560 –> 00:17:49,160
\nmight as well have asked them to
\ngo to the moon. <\/p>\n

292
\n00:17:50,200 –> 00:17:53,000
\nIt was completely different from
\nwhat they were expected. <\/p>\n

293
\n00:17:55,080 –> 00:17:56,440
\nPaul says in Philemon, doesn’t
\nhe? <\/p>\n

294
\n00:17:56,440 –> 00:17:59,760
\nYou are no longer a bondservant,
\nbut more than a bondservant, A <\/p>\n

295
\n00:17:59,760 –> 00:18:03,560
\nbeloved brother.
\nYour entire social status has <\/p>\n

296
\n00:18:03,560 –> 00:18:08,360
\nbeen moved to another position,
\neven though the idea of greeting<\/p>\n

297
\n00:18:08,360 –> 00:18:13,360
\nyour slave with a holy kiss was
\nutterly, utterly revolutionary. <\/p>\n

298
\n00:18:14,680 –> 00:18:17,720
\nSo Roman law didn’t work in your
\nfavour until the gospel comes <\/p>\n

299
\n00:18:17,720 –> 00:18:20,320
\nalong.
\nFamily life didn’t work in your <\/p>\n

300
\n00:18:20,320 –> 00:18:22,480
\nfavour until the gospel came
\nalong. <\/p>\n

301
\n00:18:23,640 –> 00:18:25,200
\nAnd.
\nAnd here’s the humdinger for <\/p>\n

302
\n00:18:25,200 –> 00:18:27,040
\nSaturday morning when you’re
\nstill a bit sleepy. <\/p>\n

303
\n00:18:28,200 –> 00:18:31,880
\nThe very structure of Roman
\nprivate life, well, it wasn’t <\/p>\n

304
\n00:18:31,880 –> 00:18:35,360
\nvery private meant that
\neverything became difficult. <\/p>\n

305
\n00:18:35,360 –> 00:18:39,040
\nRoman women of status were
\nexpected to marry shortly after <\/p>\n

306
\n00:18:39,040 –> 00:18:40,600
\npuberty.
\nMen wouldn’t marry. <\/p>\n

307
\n00:18:40,600 –> 00:18:42,840
\nFree men wouldn’t marry until
\nwhat? <\/p>\n

308
\n00:18:42,840 –> 00:18:44,400
\nWhat the Romans called middle
\nage. <\/p>\n

309
\n00:18:44,440 –> 00:18:47,120
\nOK, I’m not looking at anybody
\nin particular, but but late 20s,<\/p>\n

310
\n00:18:47,120 –> 00:18:49,440
\nearly 30s was in the Roman
\nEmpire called middle age. <\/p>\n

311
\n00:18:49,440 –> 00:18:51,160
\nSo I think I’m still in middle
\nage, but there we are. <\/p>\n

312
\n00:18:52,360 –> 00:18:55,800
\nIf you married or sorry if you,
\nif you, if you violated somebody<\/p>\n

313
\n00:18:55,800 –> 00:18:57,840
\nwho was married, there were
\npenalties. <\/p>\n

314
\n00:18:58,080 –> 00:19:00,000
\nBut of course you had the
\nliberality. <\/p>\n

315
\n00:19:00,000 –> 00:19:03,560
\nYou had the freedom to do pretty
\nmuch whatever you wanted with <\/p>\n

316
\n00:19:03,560 –> 00:19:06,840
\nanybody else.
\nYou and I understand the <\/p>\n

317
\n00:19:06,840 –> 00:19:09,040
\nexpression a double standard on
\nmorality. <\/p>\n

318
\n00:19:09,800 –> 00:19:11,680
\nIt means people are not being
\ntreated equally. <\/p>\n

319
\n00:19:11,680 –> 00:19:16,520
\nIt means there is an imbalance
\nof power and some groups get to <\/p>\n

320
\n00:19:16,520 –> 00:19:18,080
\nindulge themselves and others
\ndon’t. <\/p>\n

321
\n00:19:18,080 –> 00:19:20,600
\nRome did not have a double
\nstandard on morality. <\/p>\n

322
\n00:19:21,360 –> 00:19:25,480
\nIt had a quadruple standard on
\nmorality because you had male <\/p>\n

323
\n00:19:25,480 –> 00:19:29,200
\nand female, you had slave and
\nfree, you had high status and <\/p>\n

324
\n00:19:29,200 –> 00:19:31,880
\nlow status, and you had
\nconcubines. <\/p>\n

325
\n00:19:31,880 –> 00:19:35,120
\nIt wasn’t hypocrisy, it was just
\ndifferent rules based on where <\/p>\n

326
\n00:19:35,120 –> 00:19:39,520
\nyou stood in the social order.
\nAnd then the gospel is here and <\/p>\n

327
\n00:19:39,520 –> 00:19:41,680
\nit doesn’t wipe it all away in
\none moment because it can’t. <\/p>\n

328
\n00:19:41,680 –> 00:19:43,960
\nIt’s not possible to do that.
\nBut it radically changes the <\/p>\n

329
\n00:19:43,960 –> 00:19:47,320
\nexpectation that different
\nclasses of people get to follow <\/p>\n

330
\n00:19:47,320 –> 00:19:50,640
\ndifferent rules based on whether
\nor not they’re free. <\/p>\n

331
\n00:19:52,120 –> 00:19:54,320
\nAnd in the Roman world, it
\nwasn’t based on on right or <\/p>\n

332
\n00:19:54,320 –> 00:19:55,880
\nwrong, it was based on social
\nshame. <\/p>\n

333
\n00:19:56,120 –> 00:19:59,000
\nSo a married man, a married
\nRoman free man, could choose to <\/p>\n

334
\n00:19:59,000 –> 00:20:03,680
\ndo what he wanted with somebody
\nin a lower social class, which <\/p>\n

335
\n00:20:03,680 –> 00:20:06,240
\nis pretty unpleasant.
\nAnd not necessarily something <\/p>\n

336
\n00:20:06,240 –> 00:20:08,640
\nthat we want to spend too much
\ntime thinking about, but Paul is<\/p>\n

337
\n00:20:08,640 –> 00:20:11,200
\nwriting, if you’ve got the
\nchapter open still, he’s homing <\/p>\n

338
\n00:20:11,200 –> 00:20:13,720
\nright in on this in chapter 6,
\nverse 13. <\/p>\n

339
\n00:20:13,720 –> 00:20:16,320
\nNow the body is not for
\nfornication, but for the Lord <\/p>\n

340
\n00:20:16,600 –> 00:20:19,760
\nand the Lord for the body.
\nAnd he’s striking at the very <\/p>\n

341
\n00:20:19,760 –> 00:20:23,640
\nheart of the Roman free man’s
\nattitude that says all things <\/p>\n

342
\n00:20:23,640 –> 00:20:27,760
\nare lawful, that I can choose to
\nindulge myself in any way that I<\/p>\n

343
\n00:20:27,760 –> 00:20:31,680
\nwant because the premise of, of,
\nof Roman Pagan culture is <\/p>\n

344
\n00:20:31,840 –> 00:20:34,840
\nself-control.
\nLimiting myself is utterly <\/p>\n

345
\n00:20:34,840 –> 00:20:37,040
\nimpossible and freedom is
\neverything. <\/p>\n

346
\n00:20:38,680 –> 00:20:41,480
\nAnd Paul says, hang on a minute,
\nthat’s not how it works. <\/p>\n

347
\n00:20:41,480 –> 00:20:44,000
\nEven though it worked in the
\nAthenian empire as well. <\/p>\n

348
\n00:20:44,440 –> 00:20:48,760
\nThat’s not how the gospel works.
\nself-control is not possible. <\/p>\n

349
\n00:20:49,320 –> 00:20:52,720
\nYes, it is, says Paul.
\nDoes that sound familiar? <\/p>\n

350
\n00:20:54,880 –> 00:20:58,200
\nIt’s never, never wise to draw
\ntoo many comparisons between a <\/p>\n

351
\n00:20:58,320 –> 00:21:01,040
\npoint in time and our day and
\nage. <\/p>\n

352
\n00:21:01,840 –> 00:21:04,240
\nThat sounds remarkably familiar
\nto some of the things that we’re<\/p>\n

353
\n00:21:04,240 –> 00:21:06,480
\nseeing.
\nI asked you the other day <\/p>\n

354
\n00:21:06,480 –> 00:21:09,440
\nwhether anybody had read
\nChronicles of Narnia, and you <\/p>\n

355
\n00:21:09,440 –> 00:21:11,080
\nwere very shy.
\nAll the teens have, by the way. <\/p>\n

356
\n00:21:11,080 –> 00:21:13,320
\nSo just admit that.
\nAnybody read Augustine’s <\/p>\n

357
\n00:21:13,320 –> 00:21:16,560
\nConfessions?
\nThat’s the right answer. <\/p>\n

358
\n00:21:16,560 –> 00:21:19,640
\nBy the way, Augustine tells us
\nhe was in a relationship with a <\/p>\n

359
\n00:21:19,640 –> 00:21:24,040
\nconcubine and then he sends her
\naway when he he gets engaged <\/p>\n

360
\n00:21:24,040 –> 00:21:26,240
\naround about the age of 30.
\nBut the problem is his <\/p>\n

361
\n00:21:26,240 –> 00:21:29,120
\nengagement is quite a long one
\nand he doesn’t get married for a<\/p>\n

362
\n00:21:29,120 –> 00:21:31,000
\nlong time.
\nAnd, well, you know, he’s a <\/p>\n

363
\n00:21:31,000 –> 00:21:33,040
\nRoman free man and he wants to
\nindulge himself. <\/p>\n

364
\n00:21:33,040 –> 00:21:35,640
\nSo he writes.
\nAnd I went and got me another <\/p>\n

365
\n00:21:35,640 –> 00:21:39,880
\none because that’s what you do.
\nThat’s the expectation on this <\/p>\n

366
\n00:21:39,880 –> 00:21:41,120
\nman.
\nIt’s a world where people <\/p>\n

367
\n00:21:41,120 –> 00:21:44,240
\nwithout protection, people
\nwithout social honour are <\/p>\n

368
\n00:21:44,240 –> 00:21:48,440
\nutterly exploited and it makes
\nus feel a bit uncomfortable. <\/p>\n

369
\n00:21:49,800 –> 00:21:52,800
\nYou’ve seen this slide before in
\nanother context, but suddenly <\/p>\n

370
\n00:21:52,800 –> 00:21:57,840
\nthe gospel comes along and
\nchanges absolutely everything. <\/p>\n

371
\n00:21:58,920 –> 00:22:03,360
\nFirst, Paul will approach in
\nRomans chapter 1 the issue of <\/p>\n

372
\n00:22:03,360 –> 00:22:08,600
\ngender, and he will say if the
\nACT is same gender to same <\/p>\n

373
\n00:22:08,600 –> 00:22:10,880
\ngender, then it is wrong.
\nIpso facto. <\/p>\n

374
\n00:22:10,880 –> 00:22:14,280
\nIt is wrong not because God
\nlikes to randomly draw lines in <\/p>\n

375
\n00:22:14,280 –> 00:22:16,720
\nthe sand and tell you not to
\ncross them, but because of the <\/p>\n

376
\n00:22:16,720 –> 00:22:20,840
\nGenesis creation.
\nAnd then in First Corinthians 6 <\/p>\n

377
\n00:22:20,840 –> 00:22:24,760
\nand seven, he will focus on
\npartners and he will say if the <\/p>\n

378
\n00:22:24,760 –> 00:22:28,920
\nACT is with anyone other than
\nyour spouse, then it’s wrong not<\/p>\n

379
\n00:22:28,920 –> 00:22:31,440
\nbecause God is drawing lines
\nrandomly in the sand, but <\/p>\n

380
\n00:22:31,440 –> 00:22:35,160
\nbecause of the Genesis creation
\nand he’s taking care of gender <\/p>\n

381
\n00:22:35,400 –> 00:22:39,400
\nand he’s taking care of partner.
\nAnd suddenly the boundaries of <\/p>\n

382
\n00:22:39,400 –> 00:22:42,400
\nwhat Roman sexual propriety
\ncould be have shrunk <\/p>\n

383
\n00:22:42,640 –> 00:22:46,880
\ndramatically.
\nChapter 6, verse 15 Know ye not <\/p>\n

384
\n00:22:46,880 –> 00:22:48,880
\nthat your bodies are the members
\nof Christ? <\/p>\n

385
\n00:22:49,720 –> 00:22:52,080
\nShall I then take the members of
\nChrist to make them the members <\/p>\n

386
\n00:22:52,080 –> 00:22:53,640
\nof a prostitute?
\nGod forbid. <\/p>\n

387
\n00:22:54,240 –> 00:22:56,480
\nDon’t you know that he who is
\njoined to a prostitute shall be <\/p>\n

388
\n00:22:56,480 –> 00:22:58,880
\n1 body for two says he shall be
\n1 flesh. <\/p>\n

389
\n00:22:58,880 –> 00:23:03,440
\nThere’s the Genesis creation,
\nbut he that is joined to the <\/p>\n

390
\n00:23:03,440 –> 00:23:08,040
\nLord is 1 Spirit.
\nThe fundamental premise of the <\/p>\n

391
\n00:23:08,040 –> 00:23:10,480
\ngospel is to change the colour
\nof the sky. <\/p>\n

392
\n00:23:12,640 –> 00:23:14,200
\nThe gospel is going to reach
\nout. <\/p>\n

393
\n00:23:14,200 –> 00:23:17,400
\nThe Lord is going to reach out
\nto the marginalized, to the <\/p>\n

394
\n00:23:17,400 –> 00:23:21,000
\nsexual sinners, to the unloved.
\nHe’s going to cut across social <\/p>\n

395
\n00:23:21,000 –> 00:23:24,560
\nassumptions in the early
\nEclesias and obviously in wider <\/p>\n

396
\n00:23:24,560 –> 00:23:28,640
\nsociety that are built on
\nhierarchy and are built on <\/p>\n

397
\n00:23:28,640 –> 00:23:30,800
\nstatus.
\nAnd he’s going to home in on <\/p>\n

398
\n00:23:30,800 –> 00:23:36,560
\nmorality and and make the point,
\nthe unavoidable point that <\/p>\n

399
\n00:23:36,560 –> 00:23:40,600
\neverybody counts because
\neverybody’s made in the image of<\/p>\n

400
\n00:23:40,600 –> 00:23:43,200
\nGod.
\nFreedom starts with God as <\/p>\n

401
\n00:23:43,200 –> 00:23:47,120
\ncreator, with those those broad
\nliberal opportunities that he <\/p>\n

402
\n00:23:47,120 –> 00:23:51,440
\ngives Adam and Eve with
\nguardrails and says everybody <\/p>\n

403
\n00:23:51,440 –> 00:23:54,480
\nhas agency because everybody is
\nmade in God’s image. <\/p>\n

404
\n00:23:54,680 –> 00:23:57,240
\nIt’s true whether you are the
\nemperor with all the power in <\/p>\n

405
\n00:23:57,240 –> 00:23:58,840
\nthe world.
\nIt’s true whether you are a <\/p>\n

406
\n00:23:58,840 –> 00:24:01,680
\ncraft maker’s slave girl.
\nIt’s true whether you are an <\/p>\n

407
\n00:24:01,680 –> 00:24:03,480
\nillegitimate son of a metal
\nworker. <\/p>\n

408
\n00:24:04,000 –> 00:24:07,800
\nYou matter.
\nYou count in a way that you <\/p>\n

409
\n00:24:07,800 –> 00:24:12,320
\ncould never have expected before
\nbecause of a man who said, take <\/p>\n

410
\n00:24:12,320 –> 00:24:16,000
\nmy yoke upon you because my
\nburden is light. <\/p>\n

411
\n00:24:16,480 –> 00:24:18,880
\nThis is not a man, as we said
\nearlier on in the week, for whom<\/p>\n

412
\n00:24:18,880 –> 00:24:22,960
\ndomination matters.
\nEverybody has agency. <\/p>\n

413
\n00:24:23,240 –> 00:24:28,200
\nEverybody now can be free.
\nBut those two issues throw out <\/p>\n

414
\n00:24:28,200 –> 00:24:32,400
\nsome challenges because if you
\nexalt the marginalized and if <\/p>\n

415
\n00:24:32,400 –> 00:24:35,760
\nyou narrow the boundaries of
\nsexual activity, it it raises <\/p>\n

416
\n00:24:36,400 –> 00:24:39,280
\nraises one of two tricky issues.
\nIt raises the issue of rights <\/p>\n

417
\n00:24:41,240 –> 00:24:43,920
\nbecause, you know, it’s not just
\nlimited to our world. <\/p>\n

418
\n00:24:44,760 –> 00:24:47,040
\nAnd it raises the issues of
\nfreedom of activity. <\/p>\n

419
\n00:24:47,040 –> 00:24:50,600
\nDoes a person have to consent or
\nnot to certain acts? <\/p>\n

420
\n00:24:51,680 –> 00:24:54,760
\nThat’s pretty contemporary.
\nDoes a person have the right or <\/p>\n

421
\n00:24:54,760 –> 00:24:58,320
\nnot to certain freedoms?
\nAnd the Lord comes along, and <\/p>\n

422
\n00:24:58,320 –> 00:25:01,440
\nPaul is writing this letter in
\npart to say that our moral <\/p>\n

423
\n00:25:01,440 –> 00:25:03,320
\nactions are fundamental to who
\nwe are. <\/p>\n

424
\n00:25:04,720 –> 00:25:08,640
\nNot that love is love, but that
\nGod is love. <\/p>\n

425
\n00:25:10,160 –> 00:25:12,000
\nAnd so the gospel begins to
\nenhance. <\/p>\n

426
\n00:25:12,000 –> 00:25:15,000
\nIt doesn’t begin.
\nIt does enhance the social <\/p>\n

427
\n00:25:15,000 –> 00:25:18,560
\nstatus and the the dignity of
\nthose who are unfree. <\/p>\n

428
\n00:25:19,560 –> 00:25:22,360
\nAnd ecclesias have to start
\nconfronting the issue of people <\/p>\n

429
\n00:25:22,360 –> 00:25:29,160
\nwho are not normally even given
\nthe time of day, but now are to <\/p>\n

430
\n00:25:29,160 –> 00:25:31,880
\nbe elevated to to the level of
\neverybody else. <\/p>\n

431
\n00:25:31,960 –> 00:25:35,960
\nFreedom means, Paul says, that a
\npowerful male can control his <\/p>\n

432
\n00:25:35,960 –> 00:25:40,160
\ndesires.
\nHe has to make himself unfree. <\/p>\n

433
\n00:25:41,320 –> 00:25:45,440
\nFreedom means that somebody who
\nis subservient in the eyes of <\/p>\n

434
\n00:25:45,440 –> 00:25:48,480
\n1st century society, a slave
\nwoman or a child almost <\/p>\n

435
\n00:25:48,480 –> 00:25:52,360
\ncertainly also has freedom,
\nwhich means they have agency to <\/p>\n

436
\n00:25:52,360 –> 00:25:54,840
\nresist.
\nThey are more free than they’ve <\/p>\n

437
\n00:25:54,840 –> 00:25:58,960
\never been before.
\nVerse 18 Flee fornication. <\/p>\n

438
\n00:25:58,960 –> 00:26:01,800
\nEvery sin that a man does is
\nwithout the body, but he that <\/p>\n

439
\n00:26:01,800 –> 00:26:04,480
\ncommits fornication sins against
\nhis own body. <\/p>\n

440
\n00:26:05,600 –> 00:26:07,880
\nDon’t you know that your body is
\nthe temple of the Holy Spirit, <\/p>\n

441
\n00:26:07,880 –> 00:26:10,840
\nwhich is in you, which you have
\nof God, and you are not your <\/p>\n

442
\n00:26:10,840 –> 00:26:13,400
\nown, for you are bought with a
\nprice. <\/p>\n

443
\n00:26:14,480 –> 00:26:17,880
\nTherefore glorify God in your
\nbody and your spirit, which are <\/p>\n

444
\n00:26:17,880 –> 00:26:21,240
\ngods.
\nAnd Paul says you, you are <\/p>\n

445
\n00:26:21,240 –> 00:26:24,200
\nbought with a price.
\nHe’s including the free man who <\/p>\n

446
\n00:26:24,200 –> 00:26:29,360
\nnever considered himself to be a
\nslave, would have been, would <\/p>\n

447
\n00:26:29,360 –> 00:26:32,600
\nhave been amazed if you accused
\nhim of anything other than being<\/p>\n

448
\n00:26:32,600 –> 00:26:36,360
\nas free as he wanted.
\nBut a man who suddenly has to <\/p>\n

449
\n00:26:36,360 –> 00:26:38,920
\nmanage his desire towards his
\nactual slave? <\/p>\n

450
\n00:26:39,880 –> 00:26:41,960
\nWhat a world that the gospel
\ncomes into. <\/p>\n

451
\n00:26:41,960 –> 00:26:45,200
\nWhat a change that this thing,
\nthis thing brings about. <\/p>\n

452
\n00:26:45,200 –> 00:26:50,200
\nFreedom, I guess I’m trying to
\nsay, cuts both ways in terms of <\/p>\n

453
\n00:26:50,200 –> 00:26:53,840
\nthe way we restrict ourselves.
\nAgain, it’s not freedom in a <\/p>\n

454
\n00:26:53,840 –> 00:26:57,320
\n1960 sense.
\nIt’s a freedom because I am <\/p>\n

455
\n00:26:57,320 –> 00:27:03,000
\nwillingly free, because I of
\nwhat I saw as a necessity, I am <\/p>\n

456
\n00:27:03,240 –> 00:27:08,920
\nchoosing to be free.
\nI am choosing to show grace to <\/p>\n

457
\n00:27:08,920 –> 00:27:15,440
\nthose who would normally not get
\nnoticed, not not for me, but to <\/p>\n

458
\n00:27:15,440 –> 00:27:19,280
\nthose for whom the Lord dies.
\nAnd I don’t know about you and <\/p>\n

459
\n00:27:19,280 –> 00:27:21,720
\nmaybe I just see it around me,
\nbut but I, I think we fall into <\/p>\n

460
\n00:27:21,720 –> 00:27:24,280
\nthis sneaky kind of dualism
\nsometimes where we say, you <\/p>\n

461
\n00:27:24,280 –> 00:27:26,600
\nknow, just just one more time
\nand I’ll stop. <\/p>\n

462
\n00:27:27,280 –> 00:27:30,120
\nWhatever it is, whatever sin you
\ncarry with you that you know <\/p>\n

463
\n00:27:30,120 –> 00:27:32,360
\nabout most of all, we just say,
\nwell, one more time, Lord, and <\/p>\n

464
\n00:27:32,360 –> 00:27:33,880
\nI’ll stop.
\nIt won’t happen more than once, <\/p>\n

465
\n00:27:33,880 –> 00:27:37,000
\nLord, as if we can somehow leave
\nour physical bodies at the scene<\/p>\n

466
\n00:27:37,000 –> 00:27:38,720
\nof the crime and move on with
\nour lives. <\/p>\n

467
\n00:27:40,080 –> 00:27:43,280
\nAnd the attitude of 2025 just
\nseeps into the way in which we <\/p>\n

468
\n00:27:43,280 –> 00:27:46,680
\nlive.
\nAnd, and there is a temptation <\/p>\n

469
\n00:27:46,680 –> 00:27:50,400
\nsometimes to see the, the, the,
\nthe sexual holiness to which the<\/p>\n

470
\n00:27:50,400 –> 00:27:55,840
\ngospel calls us as some sort of
\noutdated toxic culture. <\/p>\n

471
\n00:27:56,760 –> 00:27:59,360
\nAnd, and, and I beg and implore
\nyou brothers and sisters, to not<\/p>\n

472
\n00:27:59,360 –> 00:28:03,560
\nsee it as that, to see it as the
\nelevated, inspired and holy word<\/p>\n

473
\n00:28:03,560 –> 00:28:09,440
\nof God, and not to make it start
\nsounding oppressive and limiting<\/p>\n

474
\n00:28:09,720 –> 00:28:13,400
\nand unfree.
\nBecause at that point we go <\/p>\n

475
\n00:28:13,400 –> 00:28:14,560
\nright the way back to the Garden
\nof Eden. <\/p>\n

476
\n00:28:14,560 –> 00:28:16,920
\nWe go all the way full circle to
\nAdam and Eve saying I want more <\/p>\n

477
\n00:28:16,920 –> 00:28:19,000
\nfreedom, Lord, please.
\nI don’t like your boundaries. <\/p>\n

478
\n00:28:19,000 –> 00:28:23,800
\nLord, let’s be more confident in
\nwhat scripture is telling us <\/p>\n

479
\n00:28:24,000 –> 00:28:29,240
\nabout these issues.
\nCS Lewis wrote. <\/p>\n

480
\n00:28:29,640 –> 00:28:32,680
\nI apologise for yet another non
\nChristadelphian author, but this<\/p>\n

481
\n00:28:32,680 –> 00:28:35,760
\none, this one touches me.
\nOne of the great difficulties he<\/p>\n

482
\n00:28:35,760 –> 00:28:37,760
\nwrote back at the end of World
\nWar 2 is to keep before an <\/p>\n

483
\n00:28:37,760 –> 00:28:39,600
\naudience’s mind the question of
\ntruth. <\/p>\n

484
\n00:28:40,240 –> 00:28:42,240
\nThey always think you are
\nrecommending Christianity, not <\/p>\n

485
\n00:28:42,240 –> 00:28:45,440
\nbecause it is true, but because
\nit is comforting and useful. <\/p>\n

486
\n00:28:46,120 –> 00:28:49,800
\nYou have to keep forcing them
\nback and again, back to the real<\/p>\n

487
\n00:28:49,800 –> 00:28:52,240
\npoint.
\nOnly then will you be able to <\/p>\n

488
\n00:28:52,240 –> 00:28:56,120
\nundermine their belief that a
\ncertain amount of religion is <\/p>\n

489
\n00:28:56,120 –> 00:28:58,080
\ndesirable.
\nBut one mustn’t carry it too <\/p>\n

490
\n00:28:58,080 –> 00:29:00,920
\nfar.
\nOne must keep on pointing out <\/p>\n

491
\n00:29:01,520 –> 00:29:06,160
\nthat Christianity is a statement
\nwhich, if false, is of no <\/p>\n

492
\n00:29:06,160 –> 00:29:11,440
\nimportance, and if true, of
\ninfinite importance. <\/p>\n

493
\n00:29:12,160 –> 00:29:15,360
\nThe one thing it cannot be is
\nmoderately important. <\/p>\n

494
\n00:29:16,720 –> 00:29:21,280
\nOf course the gospel is useful.
\nPraise God, the gospel is <\/p>\n

495
\n00:29:21,280 –> 00:29:24,240
\nuseful.
\nIt can help you with any issue <\/p>\n

496
\n00:29:24,240 –> 00:29:26,640
\nyou might ever face.
\nIt can help you with sexual <\/p>\n

497
\n00:29:26,640 –> 00:29:28,280
\ntemptation.
\nIt can help you manage your <\/p>\n

498
\n00:29:28,280 –> 00:29:32,880
\nmoney or deal with grief or
\nunderstand childlessness or or <\/p>\n

499
\n00:29:33,360 –> 00:29:37,040
\nrationalize your declining
\nhealth or your dislike of your <\/p>\n

500
\n00:29:37,040 –> 00:29:39,480
\nbody or whatever issues that we
\nmight come to face. <\/p>\n

501
\n00:29:39,480 –> 00:29:41,480
\nOf course it’s, of course it’s
\nuseful. <\/p>\n

502
\n00:29:43,560 –> 00:29:45,160
\nIt’s not true because it’s
\nuseful. <\/p>\n

503
\n00:29:45,160 –> 00:29:50,920
\nIt’s useful because it’s true.
\nThat’s the point that he was <\/p>\n

504
\n00:29:50,920 –> 00:29:53,200
\ntrying to make as well.
\nOnce we start talking about <\/p>\n

505
\n00:29:53,200 –> 00:29:55,240
\nthese issues, severed from the
\ngospel, we’re just shouting at <\/p>\n

506
\n00:29:55,240 –> 00:29:59,080
\nthe stars.
\nYou and I, brothers and sisters,<\/p>\n

507
\n00:29:59,080 –> 00:30:01,840
\nlive in a world that has sawn
\noff the branch that it’s sitting<\/p>\n

508
\n00:30:01,840 –> 00:30:05,280
\non and wondering why the ground
\nis getting closer. <\/p>\n

509
\n00:30:06,680 –> 00:30:09,720
\nIt’s completely ridiculous.
\nAnd it’s fascinating that the <\/p>\n

510
\n00:30:09,720 –> 00:30:15,320
\nmost explicitly gospel value of,
\nof love is now used as a banner <\/p>\n

511
\n00:30:15,320 –> 00:30:18,800
\nto object to Christianity, to,
\nto object to the true gospel. <\/p>\n

512
\n00:30:19,440 –> 00:30:21,600
\nYou know, people who objected to
\nthe gospel of the Roman world <\/p>\n

513
\n00:30:21,600 –> 00:30:24,880
\nobjected because it promoted a
\nlifestyle that wasn’t manly and <\/p>\n

514
\n00:30:24,880 –> 00:30:26,600
\nvirile enough.
\nAnd it, we’ve touched some of <\/p>\n

515
\n00:30:26,600 –> 00:30:29,640
\nthose issues already.
\nIt was so the line said it was <\/p>\n

516
\n00:30:29,640 –> 00:30:32,480
\nfor fools and women and slaves
\nand, and they flocked to it in <\/p>\n

517
\n00:30:32,480 –> 00:30:35,360
\ntheir droves.
\nWell, now it’s the opposite. <\/p>\n

518
\n00:30:36,560 –> 00:30:38,920
\nNow it’s attacked for being
\nhostile to fools and women and <\/p>\n

519
\n00:30:38,920 –> 00:30:42,600
\nslaves because love is love and
\nLove Is All you need, right? <\/p>\n

520
\n00:30:43,760 –> 00:30:48,040
\nOur 21st century sexual ethics
\nare reduced to a single <\/p>\n

521
\n00:30:48,040 –> 00:30:51,200
\nprohibition.
\nThou shalt not suppress any <\/p>\n

522
\n00:30:51,200 –> 00:30:54,040
\ndesire.
\nAnd the gospel says it doesn’t <\/p>\n

523
\n00:30:54,040 –> 00:30:56,520
\nwork like that.
\nYou need to turn the world on <\/p>\n

524
\n00:30:56,520 –> 00:31:00,240
\nits head.
\nAnd he will begin to go on in <\/p>\n

525
\n00:31:00,240 –> 00:31:03,320
\nthe letter to dig into some more
\nof these freedom issues. <\/p>\n

526
\n00:31:04,000 –> 00:31:06,960
\nPaul’s letter to the to the
\nCorinthians or the 1st letter to<\/p>\n

527
\n00:31:06,960 –> 00:31:10,080
\nthe Corinthians begins to open
\nup all manner of freedom issues.<\/p>\n

528
\n00:31:10,080 –> 00:31:11,720
\nWe will not cover them all, of
\ncourse. <\/p>\n

529
\n00:31:12,160 –> 00:31:14,440
\nSo he’s talking about all things
\nbeing lawful. <\/p>\n

530
\n00:31:14,440 –> 00:31:17,960
\nAs we’ve explained, Chapter 7 is
\ngoing to focus in on the issues <\/p>\n

531
\n00:31:17,960 –> 00:31:21,720
\nof self-control, self-control in
\nparticular within a marriage <\/p>\n

532
\n00:31:21,760 –> 00:31:25,720
\nsituation and says within that,
\nthat that if a slave is <\/p>\n

533
\n00:31:25,720 –> 00:31:28,240
\nbaptized, there is no stigma to
\nbeing a slave. <\/p>\n

534
\n00:31:28,960 –> 00:31:33,120
\nIt’s OK in society’s eyes to be
\nunfree because in the gospel’s <\/p>\n

535
\n00:31:33,120 –> 00:31:38,320
\neyes you are much more free.
\nYou can even be free, he says, <\/p>\n

536
\n00:31:38,320 –> 00:31:41,000
\nfrom anxiety.
\nYou can be liberated from a <\/p>\n

537
\n00:31:41,000 –> 00:31:42,880
\nwhole series of things.
\nIn fact, in Chapter 7, Paul <\/p>\n

538
\n00:31:42,880 –> 00:31:48,440
\ntakes a a very exalted view of
\nsingleness, which which I think <\/p>\n

539
\n00:31:48,440 –> 00:31:50,880
\nis something that we ought to
\nmake sure we talk about more. <\/p>\n

540
\n00:31:51,920 –> 00:31:54,960
\nWe often either consciously or
\nunconsciously talk about <\/p>\n

541
\n00:31:54,960 –> 00:31:57,400
\nsingleness as a transit point on
\nthe way to marriage. <\/p>\n

542
\n00:31:59,280 –> 00:32:00,560
\nAnd, and I don’t think Paul does
\nthat. <\/p>\n

543
\n00:32:00,560 –> 00:32:02,840
\nHe says singleness is an exalted
\nstate. <\/p>\n

544
\n00:32:03,600 –> 00:32:06,200
\nI suspect if he was sat down
\nthere he would say 50% of us who<\/p>\n

545
\n00:32:06,200 –> 00:32:09,160
\nare married are going to be
\nsingle again in the future. <\/p>\n

546
\n00:32:10,040 –> 00:32:14,760
\nSo being a disciple and not
\nbeing married, it’s not just OK,<\/p>\n

547
\n00:32:15,360 –> 00:32:19,200
\nit’s an honourable state to be
\nin and you can work out your <\/p>\n

548
\n00:32:19,200 –> 00:32:22,000
\nfreedom in those worlds as well.
\nHe will go on in Chapter 9 to <\/p>\n

549
\n00:32:22,000 –> 00:32:24,880
\ntalk about though he is free,
\nhe’s made a servant of all. <\/p>\n

550
\n00:32:24,880 –> 00:32:27,800
\nHe’s disciplined his body and
\nlimited himself and kept it <\/p>\n

551
\n00:32:27,800 –> 00:32:29,960
\nunder control.
\nHe’s going to talk in chapter 10<\/p>\n

552
\n00:32:29,960 –> 00:32:32,680
\nabout not seeking his own good
\nbut those of his neighbor. <\/p>\n

553
\n00:32:32,680 –> 00:32:34,960
\nIn other words, voluntary
\nsubmission and giving himself <\/p>\n

554
\n00:32:35,000 –> 00:32:36,720
\nup.
\nHe’ll talk about chapter in <\/p>\n

555
\n00:32:36,720 –> 00:32:41,440
\nChapter 11 about symbols of
\nvoluntary subjection, voluntary <\/p>\n

556
\n00:32:41,440 –> 00:32:44,080
\nsubmission.
\nHe’ll talk a little bit further <\/p>\n

557
\n00:32:44,080 –> 00:32:46,240
\ndown in Chapter 11 about what
\nhappens when the ecclesia <\/p>\n

558
\n00:32:46,240 –> 00:32:51,520
\ngathers, when if you’ve got a
\nmeal and somebody else doesn’t, <\/p>\n

559
\n00:32:51,520 –> 00:32:54,880
\nyou don’t just plow in and fill
\nyour plate, but that you <\/p>\n

560
\n00:32:54,880 –> 00:32:58,280
\nrecognise that you might need to
\nrestrict yourself because others<\/p>\n

561
\n00:32:58,280 –> 00:33:00,760
\ndon’t have what you have.
\nAnd then of course, write the <\/p>\n

562
\n00:33:00,760 –> 00:33:03,840
\nway down in chapter 16 and in
\nthe second letter as well, he’ll<\/p>\n

563
\n00:33:03,840 –> 00:33:07,040
\ntalk about the collections for
\nthe Saints and echo the, the the<\/p>\n

564
\n00:33:07,040 –> 00:33:10,920
\nExodus metaphor and say when you
\nmake your collection, you are to<\/p>\n

565
\n00:33:10,920 –> 00:33:13,080
\nfreely give.
\nIt’s a free will offering, just <\/p>\n

566
\n00:33:13,080 –> 00:33:16,040
\nlike it was when they came out
\nof Egypt, just like it was when <\/p>\n

567
\n00:33:16,040 –> 00:33:18,920
\nGod gave the manner to them in
\nthe wilderness and they could go<\/p>\n

568
\n00:33:18,920 –> 00:33:21,320
\nout and collect what they chose
\nto collect. <\/p>\n

569
\n00:33:22,760 –> 00:33:25,400
\nAll of these things that are
\ngoing on are telling us that <\/p>\n

570
\n00:33:25,400 –> 00:33:29,280
\nScripture is not giving carte
\nblanche to to any one person. <\/p>\n

571
\n00:33:29,720 –> 00:33:32,240
\nIt’s teaching us to restrict
\nourselves for the benefit of <\/p>\n

572
\n00:33:32,240 –> 00:33:35,440
\nother people.
\nSlaves are not set free, but <\/p>\n

573
\n00:33:35,440 –> 00:33:37,560
\nmasters are told to moderate
\ntheir behaviour. <\/p>\n

574
\n00:33:38,000 –> 00:33:40,680
\nWives are not given authority,
\nbut husbands are told to love <\/p>\n

575
\n00:33:40,680 –> 00:33:43,760
\ntheir wives.
\nSisters are not given freedom to<\/p>\n

576
\n00:33:43,760 –> 00:33:47,480
\ndo all that we now say they can,
\nbut men are told to stand up and<\/p>\n

577
\n00:33:47,480 –> 00:33:49,640
\ntake a lead.
\nThose who are married are <\/p>\n

578
\n00:33:49,640 –> 00:33:52,480
\nencouraged not to divorce.
\nI’m trying to get my words <\/p>\n

579
\n00:33:52,480 –> 00:33:55,160
\ncarefully here.
\nIt’s about freedom to restrain, <\/p>\n

580
\n00:33:55,360 –> 00:33:59,680
\nnot freedom to dominate in every
\npossible shape and shade of <\/p>\n

581
\n00:33:59,680 –> 00:34:03,240
\nlife.
\nHence Mary’s song. <\/p>\n

582
\n00:34:04,120 –> 00:34:07,280
\nHe’s brought down the mighty and
\nhe’s raised up the humble. <\/p>\n

583
\n00:34:10,120 –> 00:34:12,320
\nSo I’ve scandalized you by
\ntalking about Roman sexual <\/p>\n

584
\n00:34:12,320 –> 00:34:13,760
\nethics.
\nLet’s talk about human rights <\/p>\n

585
\n00:34:13,760 –> 00:34:23,880
\njust to round things off.
\nCome on to chapter 8, 1st <\/p>\n

586
\n00:34:23,880 –> 00:34:27,000
\nCorinthians 8 and verse one.
\nNow as touching things offered <\/p>\n

587
\n00:34:27,000 –> 00:34:30,040
\nto idols, we know that, and
\nhere’s a quote of them back to <\/p>\n

588
\n00:34:30,040 –> 00:34:31,600
\nthem.
\nWe all have knowledge. <\/p>\n

589
\n00:34:32,639 –> 00:34:36,800
\nKnowledge, Paul says, puffs up,
\nbut love builds up. <\/p>\n

590
\n00:34:37,639 –> 00:34:40,280
\nAnd if any man think that he
\nknows anything, he knows nothing<\/p>\n

591
\n00:34:40,280 –> 00:34:44,120
\nas yet as he ought to know.
\nBut if any man love God, the <\/p>\n

592
\n00:34:44,120 –> 00:34:47,520
\nsame is known of him.
\nAs concerning, therefore, the <\/p>\n

593
\n00:34:47,520 –> 00:34:49,679
\neating of those things offered
\nin sacrifice to idols. <\/p>\n

594
\n00:34:49,679 –> 00:34:54,400
\nWe know that an idol is nothing
\nin the world and there is no <\/p>\n

595
\n00:34:54,400 –> 00:34:57,040
\nother God but one.
\nAnd he will go on to talk in <\/p>\n

596
\n00:34:57,040 –> 00:35:00,240
\nthis chapter about the challenge
\nof food being offered to idols. <\/p>\n

597
\n00:35:00,720 –> 00:35:02,880
\nWe sometimes put this side by
\nside, don’t we, with what’s <\/p>\n

598
\n00:35:02,880 –> 00:35:07,480
\ngoing on in Romans chapter 14.
\nJust want to keep this tight <\/p>\n

599
\n00:35:07,480 –> 00:35:09,800
\njust because that clock is about
\nto consume me. <\/p>\n

600
\n00:35:10,440 –> 00:35:14,040
\nBut you remember back in Romans
\n14, Paul sets up a a comparison <\/p>\n

601
\n00:35:14,040 –> 00:35:18,120
\nbetween the strong and the weak.
\nAnd the focus there is the <\/p>\n

602
\n00:35:18,120 –> 00:35:22,240
\nJewish food laws.
\nAnd the point Paul tries to make<\/p>\n

603
\n00:35:22,240 –> 00:35:25,520
\nin Romans 14 is that all food is
\nclean, that the the law has been<\/p>\n

604
\n00:35:25,520 –> 00:35:28,760
\nabrogated.
\nNothing that you eat from the <\/p>\n

605
\n00:35:28,760 –> 00:35:30,960
\noutside can make you unclean
\nbecause of course, it’s what is <\/p>\n

606
\n00:35:30,960 –> 00:35:35,560
\non the inside.
\nBut if it feels unclean, if if <\/p>\n

607
\n00:35:35,560 –> 00:35:37,920
\nyou bring something to the
\ntable, as it were, from your <\/p>\n

608
\n00:35:37,920 –> 00:35:41,400
\npast that makes you feel that
\neating food that under the Law <\/p>\n

609
\n00:35:41,400 –> 00:35:43,120
\nof Moses will be unclean, then
\ndon’t do it. <\/p>\n

610
\n00:35:43,960 –> 00:35:46,600
\nIt’s an individual choice.
\nHe says it’s better to be <\/p>\n

611
\n00:35:46,600 –> 00:35:50,720
\nstrong.
\nPaul says he’s strong, it’s <\/p>\n

612
\n00:35:50,720 –> 00:35:53,160
\nbetter to be strong, but it
\nbrings more responsibility when <\/p>\n

613
\n00:35:53,160 –> 00:35:55,960
\nyou do so.
\nAnd he actually gives us the <\/p>\n

614
\n00:35:55,960 –> 00:36:00,160
\nexample in Romans 15 of the one
\nwho was the strongest, the one <\/p>\n

615
\n00:36:00,160 –> 00:36:03,040
\nwho took the most responsibility
\nupon himself, IE the Lord. <\/p>\n

616
\n00:36:04,120 –> 00:36:07,760
\nSo, So what Romans 14 is doing
\nis setting up a comparison <\/p>\n

617
\n00:36:07,760 –> 00:36:12,040
\nbetween the strong and the weak,
\nbut over an issue that in one <\/p>\n

618
\n00:36:12,040 –> 00:36:14,920
\nway has already been dealt with
\nthe the the Jewish food laws. <\/p>\n

619
\n00:36:15,400 –> 00:36:18,680
\nWhat first Corinthians chapters
\n8, what chapter 8 is going to do<\/p>\n

620
\n00:36:18,680 –> 00:36:21,160
\nis focus in on a slightly
\ndifferent food issue. <\/p>\n

621
\n00:36:21,560 –> 00:36:25,280
\nIt’s not strong VE weak, it’s
\nknowledge VE conscience. <\/p>\n

622
\n00:36:26,120 –> 00:36:31,560
\nAnd the food is not the law
\nunclean under the Mosaic law, <\/p>\n

623
\n00:36:32,080 –> 00:36:34,960
\nbut it’s food which has been
\noffered in a Pagan temple. <\/p>\n

624
\n00:36:36,200 –> 00:36:38,040
\nAnd here things are slightly
\ndifferent, aren’t they? <\/p>\n

625
\n00:36:38,760 –> 00:36:41,560
\nBecause what Paul is trying to
\nsay here is don’t offer food. <\/p>\n

626
\n00:36:41,840 –> 00:36:45,080
\nDon’t eat food offered to idols
\nbecause it sends the wrong <\/p>\n

627
\n00:36:45,080 –> 00:36:47,600
\nmessage.
\nIt will cause others to stumble.<\/p>\n

628
\n00:36:47,600 –> 00:36:51,200
\nYes, all food is clean.
\nHe said an idol is nothing, but <\/p>\n

629
\n00:36:51,800 –> 00:36:55,600
\ndon’t eat it if it causes your
\nbrother to stumble. <\/p>\n

630
\n00:36:55,600 –> 00:36:58,280
\nDon’t eat it if it sends the
\nwrong message. <\/p>\n

631
\n00:36:58,800 –> 00:37:01,000
\nIn other words, in the Romans
\nexample, you can make a choice. <\/p>\n

632
\n00:37:01,720 –> 00:37:04,880
\nIn the Corinthians example he
\nsays it’s better not to do that.<\/p>\n

633
\n00:37:05,360 –> 00:37:08,600
\nNot that knowledge is better or
\nthat conscience is better, but <\/p>\n

634
\n00:37:08,600 –> 00:37:10,320
\nit’s the way in which they are
\napplied. <\/p>\n

635
\n00:37:11,000 –> 00:37:13,040
\nNow there are some Corinthians,
\nhe says, who are insisting that <\/p>\n

636
\n00:37:13,040 –> 00:37:14,400
\nthey can eat food offered to
\nidols. <\/p>\n

637
\n00:37:14,680 –> 00:37:16,840
\nAnd you know, others just have
\nto learn to live with it because<\/p>\n

638
\n00:37:16,840 –> 00:37:18,480
\nit’s my freedom.
\nI can do what I want and you <\/p>\n

639
\n00:37:18,480 –> 00:37:20,440
\njust have to figure it out.
\nVerse seven. <\/p>\n

640
\n00:37:20,600 –> 00:37:23,600
\nHowever, there is in every man
\nnot that knowledge For some with<\/p>\n

641
\n00:37:23,600 –> 00:37:25,840
\nconscience of the idol to this
\nhour, eat is a thing offered to <\/p>\n

642
\n00:37:25,840 –> 00:37:28,560
\nan idol and their conscience
\nbeing weak is defiled. <\/p>\n

643
\n00:37:28,920 –> 00:37:32,840
\nBut meat commends us not to God.
\nFor neither if we eat are we <\/p>\n

644
\n00:37:32,840 –> 00:37:36,800
\nbetter, neither if we eat not
\nare we the worst. <\/p>\n

645
\n00:37:36,800 –> 00:37:39,880
\nPaul’s response is that
\nknowledge is good. <\/p>\n

646
\n00:37:40,600 –> 00:37:44,120
\nIn other words, ignorance is not
\na target, but that it should <\/p>\n

647
\n00:37:44,120 –> 00:37:46,960
\nlead to love.
\nIt shouldn’t lead to claiming <\/p>\n

648
\n00:37:47,440 –> 00:37:49,760
\nrights over your brother and
\nsister. <\/p>\n

649
\n00:37:49,760 –> 00:37:51,920
\nVerse 9.
\nTake heed, lest by any means <\/p>\n

650
\n00:37:51,920 –> 00:37:57,360
\nthis liberty of yours becomes a
\nstumbling block to those who are<\/p>\n

651
\n00:37:57,360 –> 00:37:59,720
\nweak.
\nStumbling block is not a <\/p>\n

652
\n00:37:59,720 –> 00:38:03,440
\nshorthand for something you do
\nthat I don’t like, which we <\/p>\n

653
\n00:38:03,440 –> 00:38:06,200
\nsometimes think that it is.
\nIt’s about whether or not you <\/p>\n

654
\n00:38:06,200 –> 00:38:08,640
\nand I can agree with something.
\nIt’s a particular kind of <\/p>\n

655
\n00:38:08,640 –> 00:38:13,080
\noffence that leads a disciple to
\nsin against his or her <\/p>\n

656
\n00:38:13,080 –> 00:38:16,480
\nconscience.
\nAnd it’s never right to sin <\/p>\n

657
\n00:38:16,480 –> 00:38:19,360
\nagainst your conscience because
\nit leads you towards sin, it <\/p>\n

658
\n00:38:19,360 –> 00:38:21,600
\nleads you towards destruction,
\nas Paul says, doesn’t it in <\/p>\n

659
\n00:38:21,600 –> 00:38:26,520
\nverse doesn’t he in verse 11 If
\nthrough your quote knowledge the<\/p>\n

660
\n00:38:26,520 –> 00:38:29,920
\nweak brother perish for whom
\nChrist died. <\/p>\n

661
\n00:38:30,640 –> 00:38:34,280
\nThere is an issue there of, of
\nwhether or not we claim our <\/p>\n

662
\n00:38:34,800 –> 00:38:38,280
\nliberty in Christ to choose to
\ndo as we want in this <\/p>\n

663
\n00:38:38,280 –> 00:38:41,080
\ncircumstance.
\nAnd Paul says, no, that’s not <\/p>\n

664
\n00:38:41,080 –> 00:38:44,400
\nhow it works.
\nIf when you sin or but when you <\/p>\n

665
\n00:38:44,400 –> 00:38:48,280
\nsin so against your brother and
\nwound their weak conscience, you<\/p>\n

666
\n00:38:48,280 –> 00:38:54,480
\nsin against Christ.
\nAnd then Paul will go on to use <\/p>\n

667
\n00:38:54,480 –> 00:38:57,040
\ntwo examples just to underpin
\nhis argument. <\/p>\n

668
\n00:38:58,080 –> 00:39:01,000
\nAnd the first is in Chapter 9.
\nHe’ll give us the example of <\/p>\n

669
\n00:39:01,000 –> 00:39:04,400
\nhimself.
\nThe second is in chapter 10, and<\/p>\n

670
\n00:39:04,400 –> 00:39:07,760
\nhe’ll give us the example of the
\nnation, and they are both there <\/p>\n

671
\n00:39:07,760 –> 00:39:11,360
\nspecifically to underpin this
\nissue of what he can and can’t <\/p>\n

672
\n00:39:11,360 –> 00:39:14,760
\nclaim.
\nSo he will tell us in Chapter 9 <\/p>\n

673
\n00:39:14,920 –> 00:39:18,280
\nthat he’s an apostle and
\ntherefore he’s free to claim <\/p>\n

674
\n00:39:18,280 –> 00:39:22,960
\ncertain rights because he’s an
\napostle, but he declines to do <\/p>\n

675
\n00:39:22,960 –> 00:39:24,720
\nso.
\nHe chooses not to claim those <\/p>\n

676
\n00:39:24,720 –> 00:39:27,960
\nrights because he doesn’t want
\nto put any barriers in the way <\/p>\n

677
\n00:39:27,960 –> 00:39:29,720
\nof others.
\nWhen he does that. <\/p>\n

678
\n00:39:31,600 –> 00:39:34,240
\nAnd it’s ironic because Paul
\ntells us that he knows and I’m <\/p>\n

679
\n00:39:34,240 –> 00:39:36,480
\nI’m just skipping over rather
\nthan diving into the verses just<\/p>\n

680
\n00:39:36,480 –> 00:39:39,120
\nbecause I want to make sure we
\ndon’t run too tight on time. <\/p>\n

681
\n00:39:39,120 –> 00:39:43,400
\nPaul says he knows that idols
\nare nothing, but he also <\/p>\n

682
\n00:39:43,400 –> 00:39:46,160
\nacknowledges their influence to
\navoid many being destroyed. <\/p>\n

683
\n00:39:46,160 –> 00:39:48,600
\nThat’s the problem that he goes
\nthrough in Chapter 9. <\/p>\n

684
\n00:39:48,600 –> 00:39:52,480
\nJust come actually to verse 19.
\nIn Chapter 9, though I be free <\/p>\n

685
\n00:39:52,480 –> 00:39:57,320
\nfrom all, yet have I made myself
\nservant to all that I might gain<\/p>\n

686
\n00:39:57,320 –> 00:40:00,080
\nthem more.
\nTo the Jews, I became a Jew that<\/p>\n

687
\n00:40:00,080 –> 00:40:02,760
\nI might gain the Jews to them
\nunder the law, as under the law,<\/p>\n

688
\n00:40:02,760 –> 00:40:04,320
\nthat I might gain them under the
\nlaw. <\/p>\n

689
\n00:40:04,320 –> 00:40:07,120
\nAnd so he goes on verse 22 as
\nwell to the weak. <\/p>\n

690
\n00:40:07,120 –> 00:40:09,680
\nI became as weak that I might
\ngain the weak. <\/p>\n

691
\n00:40:10,240 –> 00:40:14,720
\nWhat I am trying to avoid doing,
\nhe says, is or what I am doing <\/p>\n

692
\n00:40:14,720 –> 00:40:18,440
\nis limiting myself for the sake
\nof others so that I serve God <\/p>\n

693
\n00:40:18,440 –> 00:40:20,240
\nand therefore serve my brothers
\nand sisters. <\/p>\n

694
\n00:40:21,720 –> 00:40:25,000
\nFreedom is not about just
\nindulging yourself. <\/p>\n

695
\n00:40:25,440 –> 00:40:30,800
\nRandomly I therefore verse 26
\nrun not as uncertainly, so I <\/p>\n

696
\n00:40:30,800 –> 00:40:34,640
\nfight not as one that beats the
\nair, but I keep under my body <\/p>\n

697
\n00:40:34,880 –> 00:40:37,840
\nand bring it into subjection,
\nlest by any means when I preach <\/p>\n

698
\n00:40:37,840 –> 00:40:40,240
\nto others, I myself should be a
\ncastaway. <\/p>\n

699
\n00:40:40,800 –> 00:40:44,480
\nRemember Jeremiah 2, that one
\nplace that the Hebrew word ever <\/p>\n

700
\n00:40:44,480 –> 00:40:47,800
\ngets translated as slave in in
\nin in your King James Version? <\/p>\n

701
\n00:40:48,040 –> 00:40:50,720
\nAnd that verse about the wild
\ncamel running around randomly in<\/p>\n

702
\n00:40:50,720 –> 00:40:54,280
\nthe desert that Israel had let
\nthemselves go free and God was <\/p>\n

703
\n00:40:54,280 –> 00:40:55,560
\ngoing to deal with the
\nconsequences. <\/p>\n

704
\n00:40:55,560 –> 00:41:00,520
\nPaul says I’m trying not to be
\nthat camel and rather hopefully <\/p>\n

705
\n00:41:00,520 –> 00:41:03,760
\nhe doesn’t use that word at the
\nend of Chapter 9 to make it. <\/p>\n

706
\n00:41:04,040 –> 00:41:06,440
\nThen he talks to us about
\nIsrael, who of course were free <\/p>\n

707
\n00:41:06,840 –> 00:41:09,680
\nin a different sense because
\nthey were God’s first born son. <\/p>\n

708
\n00:41:10,280 –> 00:41:13,160
\nBut they fell.
\nWhy did they fall chapter 10? <\/p>\n

709
\n00:41:13,160 –> 00:41:16,760
\nWell, because despite having all
\nthese things laid out before <\/p>\n

710
\n00:41:16,760 –> 00:41:18,960
\nthem, despite being under the
\ncloud and eating the same <\/p>\n

711
\n00:41:18,960 –> 00:41:22,200
\nspiritual meat and drinking the
\nsame spiritual drink of the the <\/p>\n

712
\n00:41:22,200 –> 00:41:24,560
\nrock that went with them, which
\nwas Christ with many of them, <\/p>\n

713
\n00:41:24,560 –> 00:41:27,440
\nPaul says God was not well
\npleased because they put <\/p>\n

714
\n00:41:27,440 –> 00:41:29,880
\nbarriers in the way of their own
\nfaith. <\/p>\n

715
\n00:41:31,280 –> 00:41:37,120
\nAnd they knew because they were
\ntold in every possible way <\/p>\n

716
\n00:41:37,640 –> 00:41:39,680
\nthrough the law of Moses and
\nthrough the prophets and through<\/p>\n

717
\n00:41:39,680 –> 00:41:44,800
\nthrough those he sent.
\nThe idols were nothing, but they<\/p>\n

718
\n00:41:44,800 –> 00:41:46,640
\ndidn’t acknowledge their
\ninfluence and many were <\/p>\n

719
\n00:41:46,640 –> 00:41:48,800
\ndestroyed.
\nIt’s the exact counterpart of <\/p>\n

720
\n00:41:48,800 –> 00:41:51,880
\nwhat Paul is telling us about
\nhimself in the previous chapter.<\/p>\n

721
\n00:41:51,880 –> 00:41:56,680
\nAnd again, it just rounds off
\nour our look at the servant <\/p>\n

722
\n00:41:56,680 –> 00:41:58,680
\nsongs, doesn’t it?
\nThe Israel who were free to <\/p>\n

723
\n00:41:58,680 –> 00:42:03,400
\nserve God, but ended up serving
\nidols and giving themselves over<\/p>\n

724
\n00:42:03,600 –> 00:42:06,840
\nto something else.
\nPaul is telling us that that one<\/p>\n

725
\n00:42:06,840 –> 00:42:09,880
\nof the reasons we do what we do
\nis love for our weaker brothers <\/p>\n

726
\n00:42:09,880 –> 00:42:12,280
\nand sisters.
\nAnd if I bring you all the way <\/p>\n

727
\n00:42:12,280 –> 00:42:19,240
\ndown to chapter 10 and verse 23,
\nall things he says are lawful <\/p>\n

728
\n00:42:19,240 –> 00:42:22,240
\nfor me, quoting them back at
\nthemselves. <\/p>\n

729
\n00:42:22,760 –> 00:42:24,400
\nBut all things are not
\nexpedient. <\/p>\n

730
\n00:42:24,400 –> 00:42:27,200
\nAll things are lawful for me,
\nbut not all things build up. <\/p>\n

731
\n00:42:27,760 –> 00:42:33,600
\nLet’s no man seek his own, but
\nevery man another’s wealth. <\/p>\n

732
\n00:42:33,640 –> 00:42:36,240
\nThere are limits, Paul says in
\nhow far you need to go. <\/p>\n

733
\n00:42:36,240 –> 00:42:38,040
\nYou don’t need to go and dig
\nthrough the bins to make sure <\/p>\n

734
\n00:42:38,040 –> 00:42:40,360
\nthat the food that you eat in
\nthe kitchen is clean in a <\/p>\n

735
\n00:42:40,360 –> 00:42:42,680
\nparticular way.
\nBut if you know it’s from the <\/p>\n

736
\n00:42:42,680 –> 00:42:46,320
\ntemple, verse 28, if any man
\nsays to you, it’s offered in <\/p>\n

737
\n00:42:46,320 –> 00:42:50,680
\nsacrifice, don’t eat it for his
\nsake that showed you and for <\/p>\n

738
\n00:42:50,680 –> 00:42:52,520
\nconscience sake.
\nWhy? <\/p>\n

739
\n00:42:52,840 –> 00:42:56,760
\nBecause of the Genesis creation
\nbecause end of verse 28. <\/p>\n

740
\n00:42:57,120 –> 00:42:59,680
\nThe earth is the Lord’s and the
\nfullness thereof. <\/p>\n

741
\n00:43:00,520 –> 00:43:02,240
\nWhat is sorry, let me get that
\nright. <\/p>\n

742
\n00:43:02,240 –> 00:43:06,480
\nWhat is Paul trying to to get
\nacross As I, as I fire out these<\/p>\n

743
\n00:43:06,480 –> 00:43:09,560
\nverses to a bunch of very tired
\nlooking people? <\/p>\n

744
\n00:43:10,280 –> 00:43:12,360
\nWhat is Paul trying to
\ncommunicate to us? <\/p>\n

745
\n00:43:12,640 –> 00:43:16,160
\nHe’s trying to say don’t do
\nanything that gives the <\/p>\n

746
\n00:43:16,160 –> 00:43:18,560
\nimpression you are soft on
\nidolatry. <\/p>\n

747
\n00:43:19,680 –> 00:43:23,240
\nDon’t do anything that gives the
\nimpression that you share in the<\/p>\n

748
\n00:43:23,240 –> 00:43:27,600
\ncult of the city.
\nIn his day and age, it’s me <\/p>\n

749
\n00:43:27,600 –> 00:43:30,640
\noffered to idols.
\nIn our day and age, it’s a whole<\/p>\n

750
\n00:43:30,640 –> 00:43:36,000
\nbunch of other issues.
\nRainbow flags, right? <\/p>\n

751
\n00:43:37,240 –> 00:43:39,800
\nI, I, I know good friends who
\nwill say we have no issue with <\/p>\n

752
\n00:43:39,800 –> 00:43:42,320
\nour, our son or daughter going
\nto school carrying a bag with a <\/p>\n

753
\n00:43:42,320 –> 00:43:46,120
\nrainbow on it because it’s God’s
\nsymbol, because it’s a symbol <\/p>\n

754
\n00:43:46,120 –> 00:43:49,080
\nof, of his power and his
\ncreation and his judgement. <\/p>\n

755
\n00:43:50,040 –> 00:43:55,800
\nAnd it’s just a little flag,
\nonly I don’t think it is because<\/p>\n

756
\n00:43:55,840 –> 00:43:58,880
\nit’s not just a little flag to
\nthe organization that that now <\/p>\n

757
\n00:43:59,080 –> 00:44:01,160
\nhang their hat on that
\nparticular life. <\/p>\n

758
\n00:44:01,600 –> 00:44:03,720
\nJust like Paul is saying in
\nthese chapters, it’s not just <\/p>\n

759
\n00:44:03,720 –> 00:44:05,960
\nme.
\nIt’s a way of placating an angry<\/p>\n

760
\n00:44:05,960 –> 00:44:10,400
\ndeity.
\nAnd so if you you wear rainbow <\/p>\n

761
\n00:44:10,400 –> 00:44:13,880
\nlaces to fall to school or, or
\nto football or whatever it might<\/p>\n

762
\n00:44:13,880 –> 00:44:17,160
\nbe, you are absolutely 100%
\ncorrect that the rainbow is <\/p>\n

763
\n00:44:17,160 –> 00:44:19,600
\nGod’s symbol and he sent it to
\nprove his promises. <\/p>\n

764
\n00:44:20,200 –> 00:44:22,680
\nVerse 26 again, the earth is the
\nLord’s and the fullness thereof.<\/p>\n

765
\n00:44:22,680 –> 00:44:26,960
\nIt’s absolutely right that it’s
\nhis, but you’re sending mixed <\/p>\n

766
\n00:44:26,960 –> 00:44:30,120
\nsignals, I think, because that
\nsymbol has now been offered to <\/p>\n

767
\n00:44:30,120 –> 00:44:35,400
\nidols, and the way that that
\nsymbol lands in the 21st century<\/p>\n

768
\n00:44:35,680 –> 00:44:39,280
\nis going to cause people to sin
\nagainst their conscience, which <\/p>\n

769
\n00:44:39,280 –> 00:44:41,120
\nis what all of these chapters
\nare trying to get us to <\/p>\n

770
\n00:44:41,120 –> 00:44:44,440
\nunderstand.
\nOr maybe your company says you <\/p>\n

771
\n00:44:44,440 –> 00:44:46,600
\nneed to put your preferred
\npronouns in your e-mail <\/p>\n

772
\n00:44:46,600 –> 00:44:51,480
\nsignature and the same issue
\ncomes up again because even <\/p>\n

773
\n00:44:51,480 –> 00:44:54,840
\ngender has been offered to idols
\nnow and we need to be careful <\/p>\n

774
\n00:44:54,840 –> 00:44:57,440
\nnot to appear as if we are
\nindulging in the cult of the <\/p>\n

775
\n00:44:57,440 –> 00:44:59,200
\ncity.
\nThese are wisdom issues. <\/p>\n

776
\n00:44:59,800 –> 00:45:05,760
\nFreedom is is about giving stuff
\nup and and maybe there needs to <\/p>\n

777
\n00:45:05,760 –> 00:45:09,840
\nbe a sharper break between
\ndiscipleship and a world that <\/p>\n

778
\n00:45:09,840 –> 00:45:13,080
\nsays my identity is anything
\nthat I want it to be. <\/p>\n

779
\n00:45:13,760 –> 00:45:16,560
\nWhich of course, was what Paul
\nwas saying in Galatians 5 when <\/p>\n

780
\n00:45:16,560 –> 00:45:20,320
\nwe were there yesterday.
\nDon’t submit again to a yoke of <\/p>\n

781
\n00:45:20,320 –> 00:45:21,800
\nbondage.
\nDon’t go back to Egypt. <\/p>\n

782
\n00:45:21,800 –> 00:45:25,280
\nDon’t go back to lockdown.
\nDon’t choose to voluntarily put <\/p>\n

783
\n00:45:25,280 –> 00:45:30,720
\nyourself in these situations.
\nHow do you consume culture? <\/p>\n

784
\n00:45:30,720 –> 00:45:34,000
\nHow do we consume culture?
\nWell, what’s the late? <\/p>\n

785
\n00:45:34,000 –> 00:45:37,000
\nI mean, I gave some of these
\nstudies last year and the latest<\/p>\n

786
\n00:45:37,040 –> 00:45:39,280
\nculture crisis is not what it
\nwas last year. <\/p>\n

787
\n00:45:39,520 –> 00:45:41,080
\nBut you know, what’s, what’s the
\nlatest one? <\/p>\n

788
\n00:45:41,080 –> 00:45:42,960
\nIs it AI?
\nWell, the media tells us that <\/p>\n

789
\n00:45:42,960 –> 00:45:44,960
\nthe biggest challenge of AI is
\nthat machines are going to <\/p>\n

790
\n00:45:44,960 –> 00:45:48,800
\nbecome like humans.
\nBut I suspect that for a <\/p>\n

791
\n00:45:48,800 –> 00:45:53,120
\ndisciple, biggest challenge is
\nthat humans start to look like <\/p>\n

792
\n00:45:53,120 –> 00:45:56,200
\nmachines.
\nIt is fine. <\/p>\n

793
\n00:45:56,360 –> 00:45:58,520
\nThis might be a test to see if
\nanybody’s got one in their bag. <\/p>\n

794
\n00:45:58,520 –> 00:46:01,720
\nIt is fine to ask Alexa what the
\nweather’s like tomorrow, though <\/p>\n

795
\n00:46:01,760 –> 00:46:03,520
\nI’d be tempted to say go and
\nopen the curtains. <\/p>\n

796
\n00:46:04,040 –> 00:46:07,920
\nIt is maybe less wise to ask
\nAlexa how to deal with your <\/p>\n

797
\n00:46:07,920 –> 00:46:13,000
\ndepression, or how to fight your
\nmarriage battles for you, or a <\/p>\n

798
\n00:46:13,000 –> 00:46:14,800
\nwhole bunch of other issues that
\nmight come up. <\/p>\n

799
\n00:46:16,320 –> 00:46:19,160
\nNot because it’s necessarily
\ngoing to give you the wrong <\/p>\n

800
\n00:46:19,160 –> 00:46:23,000
\nanswer, though it probably will,
\nbut because when things go <\/p>\n

801
\n00:46:23,000 –> 00:46:25,280
\nwrong, the next time you’ll just
\nask the same box in the corner <\/p>\n

802
\n00:46:25,280 –> 00:46:27,960
\nfor the next answer.
\nAnd we haven’t gained anything <\/p>\n

803
\n00:46:27,960 –> 00:46:30,880
\nand we haven’t learned anything.
\nAnd we are outsourcing our <\/p>\n

804
\n00:46:30,880 –> 00:46:35,400
\ndiscipleship at our peril.
\nPaul is is trying to get us to <\/p>\n

805
\n00:46:35,400 –> 00:46:37,840
\nrealise that gospel freedom is
\nreally important. <\/p>\n

806
\n00:46:37,840 –> 00:46:40,440
\nIt’s not a line that you roll
\nout when you’re trying to, to <\/p>\n

807
\n00:46:40,440 –> 00:46:44,160
\nresist falling into line.
\nIt’s not a line that you roll <\/p>\n

808
\n00:46:44,160 –> 00:46:46,800
\nout when you’re trying to bind
\nsomebody else’s conscience in a <\/p>\n

809
\n00:46:46,800 –> 00:46:48,040
\nway that Scripture doesn’t allow
\nus. <\/p>\n

810
\n00:46:48,040 –> 00:46:50,160
\nIt’s why there is so few
\nshortcuts. <\/p>\n

811
\n00:46:50,160 –> 00:46:53,120
\nIt’s why it’s so difficult.
\nI, I gave you this quote right <\/p>\n

812
\n00:46:53,120 –> 00:46:54,040
\nback at the beginning of the
\nweek. <\/p>\n

813
\n00:46:54,040 –> 00:46:57,360
\nThis, this line that, that
\neverybody worships, that the <\/p>\n

814
\n00:46:57,360 –> 00:47:00,040
\nonly choice that we have is what
\nto worship. <\/p>\n

815
\n00:47:00,960 –> 00:47:04,680
\nWell, David Foster Wallace went
\non and, and he said something <\/p>\n

816
\n00:47:04,680 –> 00:47:06,160
\nthat I thought was really quite
\npowerful. <\/p>\n

817
\n00:47:06,160 –> 00:47:09,000
\nThe only insidious thing he says
\nabout these forms of worship, <\/p>\n

818
\n00:47:09,320 –> 00:47:11,080
\nit’s not that they’re evil or
\nsinful. <\/p>\n

819
\n00:47:11,240 –> 00:47:15,960
\nIt’s that they are unconscious.
\nThey are default settings, the <\/p>\n

820
\n00:47:15,960 –> 00:47:18,600
\nkind of worship that you just
\ngradually slip into day after <\/p>\n

821
\n00:47:18,600 –> 00:47:21,640
\nday, getting more and more
\nselective about what you see and<\/p>\n

822
\n00:47:21,640 –> 00:47:24,320
\nhow you measure value without
\never being fully aware that <\/p>\n

823
\n00:47:24,320 –> 00:47:27,960
\nthat’s what you’re doing.
\nAnd the world will not <\/p>\n

824
\n00:47:27,960 –> 00:47:30,520
\ndiscourage you from operating on
\nyour default settings, because <\/p>\n

825
\n00:47:30,520 –> 00:47:33,920
\nthe world of men and money and
\npower hums along quite nicely on<\/p>\n

826
\n00:47:33,920 –> 00:47:37,360
\nthe fear of the fuel of fear and
\ncontempt and frustration and <\/p>\n

827
\n00:47:37,360 –> 00:47:40,520
\ncraving and the worship of self.
\nThat’s why freedom is difficult.<\/p>\n

828
\n00:47:40,520 –> 00:47:43,720
\nI’m not holding him up as a, as
\na, as a totem of gospel liberty <\/p>\n

829
\n00:47:43,720 –> 00:47:46,880
\nand nothing like it, but it
\ncaptures the ideas that we’ve <\/p>\n

830
\n00:47:46,880 –> 00:47:48,040
\nbeen trying to get to, doesn’t
\nit? <\/p>\n

831
\n00:47:48,040 –> 00:47:51,400
\nFreedom is about living,
\nbrothers and sisters, as if what<\/p>\n

832
\n00:47:51,400 –> 00:47:53,760
\nthe Lord said about his body is
\ntrue. <\/p>\n

833
\n00:47:55,480 –> 00:47:58,720
\nI am the Lord your God who
\nbrought you out of the House of <\/p>\n

834
\n00:47:58,720 –> 00:48:01,520
\nbondage.
\nYou will have no other gods <\/p>\n

835
\n00:48:01,520 –> 00:48:05,120
\nbefore me.
\nCome very quickly to Romans <\/p>\n

836
\n00:48:05,120 –> 00:48:17,190
\nchapter 8, please.
\nAnd in Romans chapter 8, you <\/p>\n

837
\n00:48:17,190 –> 00:48:19,270
\nknow where we are.
\nWe are back where we started. <\/p>\n

838
\n00:48:21,830 –> 00:48:24,990
\nVerse 19 In Romans 8, the
\nearnest expectation of creation <\/p>\n

839
\n00:48:24,990 –> 00:48:27,630
\nwaits for the manifestation of
\nthe sons of God. <\/p>\n

840
\n00:48:28,240 –> 00:48:30,560
\nFor the creation was made
\nsubject to vanity, not <\/p>\n

841
\n00:48:30,560 –> 00:48:33,560
\nwillingly, but by reason of Him
\nwho’s subjected the same in <\/p>\n

842
\n00:48:33,560 –> 00:48:38,120
\nhope, because the creation
\nitself also will be delivered <\/p>\n

843
\n00:48:38,120 –> 00:48:43,160
\nfrom the bondage of corruption
\ninto the glorious liberty of the<\/p>\n

844
\n00:48:43,160 –> 00:48:46,400
\nchildren of God.
\nIt’s the very way of going full <\/p>\n

845
\n00:48:46,400 –> 00:48:48,360
\ncircle from the beginning of
\nGenesis, isn’t it? <\/p>\n

846
\n00:48:48,960 –> 00:48:53,760
\nAnd it brings us our 10th and
\nfinal freedom principle, that <\/p>\n

847
\n00:48:53,760 –> 00:48:58,200
\ncreation itself is going to be
\nset free from bondage. <\/p>\n

848
\n00:48:58,560 –> 00:49:01,480
\nIt’s what Paul is telling us
\nlater on in the chapter, that if<\/p>\n

849
\n00:49:01,480 –> 00:49:04,640
\nGod can be for us, who can be
\nagainst us? <\/p>\n

850
\n00:49:04,880 –> 00:49:10,840
\nIf God can justify if Christ
\ndied, then no one can separate <\/p>\n

851
\n00:49:10,840 –> 00:49:14,280
\nus from the love of Christ.
\nThe love that was in Isaiah’s <\/p>\n

852
\n00:49:14,280 –> 00:49:17,360
\nservant, the love that was shown
\nin the journey from bondage in <\/p>\n

853
\n00:49:17,360 –> 00:49:20,600
\nthe through the wilderness, the
\nlove that was shown in the <\/p>\n

854
\n00:49:20,600 –> 00:49:29,800
\ncrucified Messiah.
\nI well, there’s the ten I I <\/p>\n

855
\n00:49:29,800 –> 00:49:36,400
\ndon’t think you know there will
\nbe a monument to freedom in the <\/p>\n

856
\n00:49:36,400 –> 00:49:39,160
\nKingdom age, or at least not a
\nnational one. <\/p>\n

857
\n00:49:40,760 –> 00:49:42,360
\nI guess that’s what I’ve been
\ntrying to say all the way <\/p>\n

858
\n00:49:42,360 –> 00:49:45,600
\nthrough events do not come naked
\ninto the world. <\/p>\n

859
\n00:49:46,000 –> 00:49:48,880
\nWhen Benjamin Franklin made that
\nchange to the Declaration of <\/p>\n

860
\n00:49:48,880 –> 00:49:51,320
\nIndependence, he was emblematic
\nof a world that was trusting <\/p>\n

861
\n00:49:51,320 –> 00:49:54,160
\nitself.
\nAnd I don’t think there will be <\/p>\n

862
\n00:49:54,160 –> 00:49:58,800
\na a National Monument to freedom
\nin the Kingdom of God because it<\/p>\n

863
\n00:49:58,800 –> 00:50:01,760
\nwill be so much bigger and more
\nimportant than that. <\/p>\n

864
\n00:50:02,200 –> 00:50:05,840
\nWe will sing songs and hymns and
\nspiritual songs. <\/p>\n

865
\n00:50:08,040 –> 00:50:11,400
\nThe paradox of liberty is a is a
\nreminder to you and I that we <\/p>\n

866
\n00:50:11,400 –> 00:50:14,000
\ncan be certain in the deep roots
\nof our faith. <\/p>\n

867
\n00:50:15,080 –> 00:50:17,200
\nYou want to talk about social
\njustice? <\/p>\n

868
\n00:50:18,320 –> 00:50:20,440
\nAmos talked about it 2700 years
\nago. <\/p>\n

869
\n00:50:21,280 –> 00:50:23,200
\nYou want to talk about standing
\nup for your rights? <\/p>\n

870
\n00:50:23,640 –> 00:50:25,640
\nPaul says.
\nI’ll show you whose rights <\/p>\n

871
\n00:50:25,640 –> 00:50:28,240
\nmatter most.
\nYou want to talk about racial <\/p>\n

872
\n00:50:28,240 –> 00:50:30,280
\nequality?
\nRead the promises to Abraham. <\/p>\n

873
\n00:50:30,280 –> 00:50:33,120
\nThey are full of it.
\nYou want to talk about sexual <\/p>\n

874
\n00:50:33,120 –> 00:50:35,880
\ntemptation or managing your
\nmoney or dealing with grief or <\/p>\n

875
\n00:50:35,880 –> 00:50:38,880
\nchildlessness or declining
\nhealth or all the other issues <\/p>\n

876
\n00:50:38,880 –> 00:50:40,920
\nI’ve mentioned already.
\nYour children not coming to <\/p>\n

877
\n00:50:40,920 –> 00:50:44,160
\nfaith and the heartbreak that
\nthat brings. <\/p>\n

878
\n00:50:44,280 –> 00:50:54,480
\nScripture has this verse 38.
\nI am persuaded that neither <\/p>\n

879
\n00:50:54,480 –> 00:50:59,400
\ndeath, nor life, nor angels, nor
\nprincipalities, nor powers, nor <\/p>\n

880
\n00:50:59,400 –> 00:51:03,680
\nthings present, nor things to
\ncome, nor height, nor depth, nor<\/p>\n

881
\n00:51:03,760 –> 00:51:07,640
\nanything else in all of
\ncreation, shall separate us from<\/p>\n

882
\n00:51:07,640 –> 00:51:11,000
\nthe love of God which is in
\nJesus Christ our Lord. <\/p>\n

883
\n00:51:11,840 –> 00:51:15,240
\nThere will come a day when the
\ntrumpet will sound. <\/p>\n

884
\n00:51:16,800 –> 00:51:20,440
\nThere will come a day when the
\nsun will rise in the east. <\/p>\n

885
\n00:51:21,760 –> 00:51:25,760
\nThere will come a day when the
\nmantras of the secular age, <\/p>\n

886
\n00:51:25,760 –> 00:51:28,680
\nwhether it’s freedom or
\nhappiness or power or authority,<\/p>\n

887
\n00:51:29,720 –> 00:51:33,880
\nwill will melt away in the light
\nof the glory of Christ. <\/p>\n

888
\n00:51:33,880 –> 00:51:38,640
\nThere will come a day when we
\nwill fly away on the wings of <\/p>\n

889
\n00:51:38,640 –> 00:51:42,480
\ndawn and be as young as the
\nmorning and as old as the sea. <\/p>\n

890
\n00:51:42,840 –> 00:51:48,200
\nThere will come a day when the
\nkingdoms of this world become <\/p>\n

891
\n00:51:48,200 –> 00:51:53,440
\nthe kingdoms of our Lord and of
\nHis Christ, and when the <\/p>\n

892
\n00:51:53,440 –> 00:51:56,440
\ncaptives of all kinds will be
\nset free. <\/p>\n

893
\n00:52:11,080 –> 00:52:13,160
\nThank you for listening to the
\ngood Chris Adelphian Talks <\/p>\n

894
\n00:52:13,160 –> 00:52:15,760
\npodcast.
\nWe hope this talk helped you in <\/p>\n

895
\n00:52:15,760 –> 00:52:17,280
\nyour walk and brightened your
\nday. <\/p>\n

896
\n00:52:18,440 –> 00:52:20,520
\nIf you would like to hear more,
\nplease subscribe for new <\/p>\n

897
\n00:52:20,520 –> 00:52:23,040
\nepisodes.
\nWe are on all major podcast <\/p>\n

898
\n00:52:23,040 –> 00:52:27,120
\nplatforms and also on YouTube.
\nIf you enjoyed this particular <\/p>\n

899
\n00:52:27,120 –> 00:52:29,600
\ntalk, please share it with
\nsomeone else who you think might<\/p>\n

900
\n00:52:29,600 –> 00:52:32,360
\nenjoy it too.
\nFor show notes on the talk you <\/p>\n

901
\n00:52:32,360 –> 00:52:36,480
\njust listened to, visit
\nourwebsite@goodchristadelphiantalks.com<\/p>\n

902
\n00:52:36,720 –> 00:52:39,240
\nor check out the Show Notes
\nsection of your podcast player. <\/p>\n

903
\n00:52:40,520 –> 00:52:43,000
\nPlease share your thoughts on
\nthe talk from this week on our <\/p>\n

904
\n00:52:43,000 –> 00:52:45,480
\nFacebook or Instagram pages
\nwhere we are at good <\/p>\n

905
\n00:52:45,480 –> 00:52:49,000
\nChristadelphian talks, or leave
\na comment on our YouTube channel<\/p>\n

906
\n00:52:49,000 –> 00:52:50,560
\nwhere these talks are posted as
\nwell. <\/p>\n

907
\n00:52:50,920 –> 00:52:53,560
\nIf you enjoy listening to the
\ntalks that we post and hear one <\/p>\n

908
\n00:52:53,560 –> 00:52:55,760
\nthat you think we should share,
\nplease tell us about it. <\/p>\n

909
\n00:52:56,360 –> 00:52:59,360
\nYou can send us a suggestion
\nusing the Contact Us tab on our <\/p>\n

910
\n00:52:59,360 –> 00:53:02,360
\nwebsite or message us on any of
\nour social media accounts. <\/p>\n

911
\n00:53:02,960 –> 00:53:05,880
\nThank you for listening.
\nGod bless and talk to you next <\/p>\n

912
\n00:53:05,880 –> 00:53:06,080
\nweek.\n<\/p><\/div>\n","protected":false},"excerpt":{"rendered":"

This week’s talk is a class by Brother Martyn Lawrence that he gave at the Mid-Atlantic…<\/p>\n","protected":false},"author":1,"featured_media":413,"menu_order":0,"comment_status":"open","ping_status":"closed","template":"","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"episode_type":"","audio_file":"https:\/\/anchor.fm\/s\/6d15708\/podcast\/play\/107603197\/https%3A%2F%2Fd3ctxlq1ktw2nl.cloudfront.net%2Fstaging%2F2025-7-31%2F955ba55a-9141-0d5e-5457-523f81c02e76.mp3","podmotor_file_id":"","podmotor_episode_id":"","cover_image":"","cover_image_id":"","duration":"00:53:17","filesize":"36.60M","filesize_raw":"","date_recorded":"","explicit":"","block":""},"tags":[],"series":[25],"class_list":["post-1359","podcast","type-podcast","status-publish","has-post-thumbnail","hentry","series-gct"],"aioseo_notices":[],"episode_featured_image":"https:\/\/goodchristadelphiantalks.com\/wp-content\/uploads\/2021\/08\/1043826-1538368279370-f9a01192c26a6-scaled.jpg","episode_player_image":"https:\/\/i0.wp.com\/goodchristadelphiantalks.com\/wp-content\/uploads\/2022\/02\/1043826-1538368277276-821bad30bed.jpg?fit=400%2C400&ssl=1","download_link":"https:\/\/goodchristadelphiantalks.com\/podcast-download\/1359\/363-martyn-lawrence-all-things-are-lawful","player_link":"https:\/\/goodchristadelphiantalks.com\/podcast-player\/1359\/363-martyn-lawrence-all-things-are-lawful","audio_player":"https:\/\/goodchristadelphiantalks.com\/podcast-player\/1359\/363-martyn-lawrence-all-things-are-lawful<\/a>","episode_data":{"playerMode":"dark","subscribeUrls":{"anchor":{"key":"anchor","url":"https:\/\/anchor.fm\/gct","label":"Anchor","class":"anchor","icon":"anchor.png"},"apple_podcasts":{"key":"apple_podcasts","url":"https:\/\/itunes.apple.com\/us\/podcast\/good-christadelphian-talks-podcast\/id1437292980?mt=2&uo=4","label":"Apple Podcasts","class":"apple_podcasts","icon":"apple-podcasts.png"},"breaker":{"key":"breaker","url":"https:\/\/www.breaker.audio\/good-christadelphian-talks-podcast","label":"Breaker","class":"breaker","icon":"breaker.png"},"castbox":{"key":"castbox","url":"https:\/\/castbox.fm\/channel\/id1440738","label":"CastBox","class":"castbox","icon":"castbox.png"},"google_podcasts":{"key":"google_podcasts","url":"https:\/\/www.google.com\/podcasts?feed=aHR0cHM6Ly9hbmNob3IuZm0vcy82ZDE1NzA4L3BvZGNhc3QvcnNz","label":"Google Podcasts","class":"google_podcasts","icon":"google-podcasts.png"},"overcast":{"key":"overcast","url":"https:\/\/overcast.fm\/itunes1437292980\/good-christadelphian-talks-podcast","label":"Overcast","class":"overcast","icon":"overcast.png"},"pocketcasts":{"key":"pocketcasts","url":"https:\/\/pca.st\/Z7Ad","label":"PocketCasts","class":"pocketcasts","icon":"pocketcasts.png"},"podbean":{"key":"podbean","url":"https:\/\/www.podbean.com\/podcast-detail\/xz83n-77022\/Good-Christadelphian-Talks-Podcast","label":"Podbean","class":"podbean","icon":"podbean.png"},"radio_public":{"key":"radio_public","url":"https:\/\/radiopublic.com\/good-christadelphian-talks-podcas-WoAbj4","label":"Radio Public","class":"radio_public","icon":"radio-public.png"},"spotify":{"key":"spotify","url":"https:\/\/open.spotify.com\/show\/5cQpWNoeONkDYEIhC12wp7","label":"Spotify","class":"spotify","icon":"spotify.png"},"stitcher":{"key":"stitcher","url":"https:\/\/www.stitcher.com\/podcast\/anchor-podcasts\/good-christadelphian-talks-podcast","label":"Stitcher","class":"stitcher","icon":"stitcher.png"},"youtube":{"key":"youtube","url":"https:\/\/www.youtube.com\/c\/GoodChristadelphianTalksPodcast","label":"YouTube","class":"youtube","icon":"youtube.png"}},"rssFeedUrl":"https:\/\/goodchristadelphiantalks.com\/feed\/podcast\/gct","embedCode":"

363: Martyn Lawrence – All Things Are Lawful<\/a><\/blockquote>