{"id":1401,"date":"2025-12-08T01:00:00","date_gmt":"2025-12-08T01:00:00","guid":{"rendered":"https:\/\/goodchristadelphiantalks.com\/index.php\/podcast\/377-ken-sommerville-the-three-principles\/"},"modified":"2026-08-07T23:35:17","modified_gmt":"2026-08-07T23:35:17","slug":"377-ken-sommerville-the-three-principles","status":"publish","type":"podcast","link":"https:\/\/goodchristadelphiantalks.com\/index.php\/podcast\/377-ken-sommerville-the-three-principles\/","title":{"rendered":"377: Ken Sommerville – The Three Principles"},"content":{"rendered":"

This week’s talk is an exhortation given at the Simi Hills Ecclesia on September 30th, 2001, by Brother Ken Sommerville titled “The Three Principles.”<\/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

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1
\n00:00:03,960 –> 00:00:05,440
\nWelcome to Good Christophian
\nTalks. <\/p>\n

2
\n00:00:05,920 –> 00:00:08,600
\nThank you for joining us this
\nweek on this podcast. <\/p>\n

3
\n00:00:08,600 –> 00:00:11,920
\nWe select one talk a week to
\nhelp us get the Bible in our <\/p>\n

4
\n00:00:11,920 –> 00:00:16,000
\nDaily News feed.
\nEach week we post a talk that we<\/p>\n

5
\n00:00:16,000 –> 00:00:19,000
\npreviewed from suggestions sent
\nin by listeners from around the <\/p>\n

6
\n00:00:19,000 –> 00:00:21,560
\nworld.
\nThen we record a short intro <\/p>\n

7
\n00:00:21,560 –> 00:00:25,040
\nbeforehand as a personalized
\nrecommendation to you on why we <\/p>\n

8
\n00:00:25,040 –> 00:00:27,600
\nare sharing the talk.
\nAnd now let’s talk. <\/p>\n

9
\n00:00:27,600 –> 00:00:35,280
\nMore about this week’s talk.
\nThis week’s talk is technically <\/p>\n

10
\n00:00:35,280 –> 00:00:39,200
\nan exhortation given by brother
\nKen Somerville at the Simi Hills<\/p>\n

11
\n00:00:39,200 –> 00:00:42,440
\nEcclesia on September 30th,
\n2001. <\/p>\n

12
\n00:00:42,960 –> 00:00:48,160
\nI chose not to list it as an
\nexhortation in the title because<\/p>\n

13
\n00:00:48,160 –> 00:00:52,360
\nI don’t think it’s actually
\nsuper suitable for a memorial <\/p>\n

14
\n00:00:52,360 –> 00:00:54,800
\nservice.
\nAnd we do have some ecclesias <\/p>\n

15
\n00:00:54,800 –> 00:00:59,360
\nthat use the the podcast as
\ntheir exhortation, but I don’t <\/p>\n

16
\n00:00:59,360 –> 00:01:01,560
\nthink it takes away from it
\nbeing a really excellent and <\/p>\n

17
\n00:01:01,560 –> 00:01:04,519
\ninteresting talk.
\nThe title is the three <\/p>\n

18
\n00:01:04,519 –> 00:01:09,080
\nprinciples and he gets into the
\nchallenge. <\/p>\n

19
\n00:01:09,080 –> 00:01:14,280
\nWe have kind of the contrasting
\nprinciples of when to say <\/p>\n

20
\n00:01:14,280 –> 00:01:18,880
\nsomething or do something, when
\nyou see a brother in error maybe<\/p>\n

21
\n00:01:18,880 –> 00:01:21,080
\nsending or making mistakes and
\nwhen not to. <\/p>\n

22
\n00:01:21,440 –> 00:01:24,680
\nAnd he establishes that those
\nare both biblical principles. <\/p>\n

23
\n00:01:25,360 –> 00:01:28,240
\nAnd you’ll hear that the third
\nprinciple is the is, you know, <\/p>\n

24
\n00:01:28,240 –> 00:01:32,800
\nknowing the difference.
\nBrother Ken was my grandfather <\/p>\n

25
\n00:01:33,320 –> 00:01:38,720
\nand one of my very best friends.
\nHe passed away a year and a half<\/p>\n

26
\n00:01:38,720 –> 00:01:43,000
\nago, in July of 2024.
\nI’ve been trying for years to <\/p>\n

27
\n00:01:43,000 –> 00:01:46,640
\nfind a talk of his that’s
\nsuitable enough to get on the <\/p>\n

28
\n00:01:46,640 –> 00:01:49,960
\nshow.
\nHe was a wise and wonderful <\/p>\n

29
\n00:01:49,960 –> 00:01:55,400
\nloving brother and grandfather
\nto me and loved by many at Simi <\/p>\n

30
\n00:01:55,400 –> 00:01:56,800
\nHills and here in Southern
\nCalifornia. <\/p>\n

31
\n00:01:56,800 –> 00:02:03,240
\nHe actually was Bob Lloyd’s
\npartner in work for almost 50 <\/p>\n

32
\n00:02:03,240 –> 00:02:07,200
\nyears.
\nThey were greater than 50 years,<\/p>\n

33
\n00:02:07,200 –> 00:02:11,480
\nalmost 60 years.
\nThey they were good friends and <\/p>\n

34
\n00:02:11,480 –> 00:02:14,960
\nwork partners.
\nAnd Ken, like I said, was loved <\/p>\n

35
\n00:02:14,960 –> 00:02:17,360
\nby very many, especially his
\nfamily. <\/p>\n

36
\n00:02:18,040 –> 00:02:20,440
\nBut not the greatest disorder,
\nnot the greatest speaker. <\/p>\n

37
\n00:02:21,000 –> 00:02:26,520
\nYou’ll hear in this talk a
\nreally focused presentation, <\/p>\n

38
\n00:02:26,920 –> 00:02:30,880
\nwhich was the rarity.
\nI think he would, he was not <\/p>\n

39
\n00:02:30,880 –> 00:02:35,240
\nafraid of going on tangents or
\nrants or things like that in his<\/p>\n

40
\n00:02:35,240 –> 00:02:39,760
\ntalks, in his, in his exhorts
\nthat this talk is really tighter<\/p>\n

41
\n00:02:39,800 –> 00:02:42,720
\nthan usual.
\nAnd, and I think it’s because <\/p>\n

42
\n00:02:42,720 –> 00:02:44,000
\nthere must be something going
\non. <\/p>\n

43
\n00:02:44,000 –> 00:02:48,200
\nHe he again, he addresses it in
\nthe beginning that the ABS asked<\/p>\n

44
\n00:02:48,200 –> 00:02:51,160
\nhim to talk about this topic
\nspecifically. <\/p>\n

45
\n00:02:51,680 –> 00:02:55,440
\nAnd so there’s some greater
\nstory which I don’t know. <\/p>\n

46
\n00:02:55,440 –> 00:03:01,720
\nI was 14 at the time that this
\ntalk was presented, but really <\/p>\n

47
\n00:03:01,720 –> 00:03:03,480
\nenjoyed it.
\nObviously I am personally <\/p>\n

48
\n00:03:03,480 –> 00:03:05,080
\nbiased.
\nI asked some of the other Co <\/p>\n

49
\n00:03:05,080 –> 00:03:10,360
\nhosts to listen to the talk and
\nwe do all suggest it and I am <\/p>\n

50
\n00:03:10,360 –> 00:03:14,760
\nexcited to share it with you.
\nSo here is the Three Principles <\/p>\n

51
\n00:03:15,000 –> 00:03:18,640
\nby Brother Ken Somerville.
\nThree or four months ago, a <\/p>\n

52
\n00:03:18,640 –> 00:03:22,960
\nproblem was put forth at an
\narranging board meeting, and <\/p>\n

53
\n00:03:23,240 –> 00:03:27,720
\nafter much discussion, I was
\nasked to organize the scriptural<\/p>\n

54
\n00:03:27,720 –> 00:03:32,120
\nprinciples that guide our
\nactions in those kinds of <\/p>\n

55
\n00:03:32,120 –> 00:03:35,880
\nproblems and present them on my
\nnext turn to exhort. <\/p>\n

56
\n00:03:36,840 –> 00:03:41,760
\nAnd so that’s the thrust and the
\nthe reason for this morning’s <\/p>\n

57
\n00:03:41,800 –> 00:03:45,600
\nexitation and subject.
\nThe general question that we <\/p>\n

58
\n00:03:45,600 –> 00:03:49,840
\nwere discussing that evening was
\nwhat should a brother or sister <\/p>\n

59
\n00:03:49,840 –> 00:03:54,200
\ndo when they become aware that a
\nbrother, another brother or <\/p>\n

60
\n00:03:54,200 –> 00:03:56,760
\nsister is living in an unchrist
\nlike way? <\/p>\n

61
\n00:03:58,480 –> 00:04:03,400
\nThat’s the, the shall we say the
\ngeneral thrust of the question. <\/p>\n

62
\n00:04:05,360 –> 00:04:10,440
\nAnd it led to all kinds of
\nspecific questions that will <\/p>\n

63
\n00:04:10,440 –> 00:04:16,640
\nserve as examples of things that
\nno doubt you have faced and that<\/p>\n

64
\n00:04:17,279 –> 00:04:22,680
\nwe will face in the future.
\nWhat if I can see that drugs and<\/p>\n

65
\n00:04:22,680 –> 00:04:25,040
\nalcohol are ruining a brother’s
\nlife? <\/p>\n

66
\n00:04:26,600 –> 00:04:29,760
\nAt what point should I seek the
\nhelp of the ecclesia? <\/p>\n

67
\n00:04:32,040 –> 00:04:35,640
\nWhen should the matter be
\nbrought up as possibly needing <\/p>\n

68
\n00:04:35,920 –> 00:04:40,480
\nformal response?
\nA quote you might hear from <\/p>\n

69
\n00:04:40,480 –> 00:04:43,960
\nsomeone is that I can hardly sit
\nthrough that brother’s <\/p>\n

70
\n00:04:43,960 –> 00:04:47,880
\nexhortation when I know what’s
\ngoing on in his private life. <\/p>\n

71
\n00:04:50,480 –> 00:04:54,440
\nWhat if I know this person is
\ntaking advantage 1 by 1 of <\/p>\n

72
\n00:04:54,440 –> 00:04:58,280
\nvarious members in the ecclesia
\nbecause no one has the the <\/p>\n

73
\n00:04:58,280 –> 00:05:01,320
\noverall picture.
\nI’m the only one that is aware <\/p>\n

74
\n00:05:01,320 –> 00:05:05,760
\nof all the facts.
\nWhat if the problem involves <\/p>\n

75
\n00:05:05,760 –> 00:05:09,600
\nwife beating and other abusive
\nbehavior that can destroy <\/p>\n

76
\n00:05:09,600 –> 00:05:12,760
\npeople’s mental health and their
\nvery lives? <\/p>\n

77
\n00:05:14,560 –> 00:05:17,960
\nYou can see by the nature of the
\nsubject, why I wouldn’t exhort <\/p>\n

78
\n00:05:17,960 –> 00:05:22,040
\non it unless it was something
\nthat we were asked to do that we<\/p>\n

79
\n00:05:22,760 –> 00:05:29,400
\nagreed merited our attention.
\nThere are three scriptural <\/p>\n

80
\n00:05:29,400 –> 00:05:33,880
\nareas, principles that give us
\nGod’s guidance in this area, and<\/p>\n

81
\n00:05:33,880 –> 00:05:36,440
\nwe’ll look at them and some of
\nthe verses from which they <\/p>\n

82
\n00:05:36,440 –> 00:05:39,120
\narise.
\nThen we’ll consider some <\/p>\n

83
\n00:05:39,120 –> 00:05:41,400
\nexamples of how they might be
\nimplemented. <\/p>\n

84
\n00:05:43,320 –> 00:05:48,960
\nThe three principles are #1 we
\ndefinitely have mutual <\/p>\n

85
\n00:05:48,960 –> 00:05:52,840
\nresponsibilities for each
\nother’s spiritual welfare. <\/p>\n

86
\n00:05:55,360 –> 00:05:58,720
\nEven as we would readily agree
\nthat we have a common sense duty<\/p>\n

87
\n00:05:58,720 –> 00:06:02,120
\nto warn someone to get off the
\nrailroad track because it’s <\/p>\n

88
\n00:06:02,120 –> 00:06:08,280
\ndangerous, we have a common
\nsense duty as well as a <\/p>\n

89
\n00:06:08,280 –> 00:06:14,160
\nscripturally set forth duty to
\nwarn someone if their spiritual <\/p>\n

90
\n00:06:14,160 –> 00:06:18,720
\nlife is in danger.
\nThe second principle is we have <\/p>\n

91
\n00:06:18,720 –> 00:06:23,920
\na duty to mind our own business
\nand we’ll look at some <\/p>\n

92
\n00:06:23,920 –> 00:06:25,720
\nscriptures from whence that
\ncomes. <\/p>\n

93
\n00:06:28,720 –> 00:06:33,360
\nAnd the third principle is that
\nthere are right and wrong ways <\/p>\n

94
\n00:06:33,360 –> 00:06:36,880
\nto go about discharging the
\nduty. <\/p>\n

95
\n00:06:38,600 –> 00:06:42,480
\nSo we’ve got a duty to our
\nbrother to warn him. <\/p>\n

96
\n00:06:42,520 –> 00:06:47,400
\nWe’ve got a duty to mind our own
\nbusiness and we have a duty to <\/p>\n

97
\n00:06:47,400 –> 00:06:54,640
\ncarry out the duty correctly.
\nNow, First off, our <\/p>\n

98
\n00:06:54,640 –> 00:06:57,800
\nresponsibility to our brother,
\nthat principle. <\/p>\n

99
\n00:06:59,680 –> 00:07:03,640
\nAnd we all think of Cain’s
\nquestion when God said, where’s <\/p>\n

100
\n00:07:03,640 –> 00:07:06,080
\nyour brother?
\nAnd, and, and how does he <\/p>\n

101
\n00:07:06,080 –> 00:07:09,320
\nanswer?
\nAm I my brother’s keeper? <\/p>\n

102
\n00:07:11,200 –> 00:07:15,720
\nAnd that comes down to us with a
\ncommonly understood meaning that<\/p>\n

103
\n00:07:15,720 –> 00:07:20,200
\nthe answer is yes, you are.
\nIf you stop and think about it, <\/p>\n

104
\n00:07:21,240 –> 00:07:25,960
\nall of us that have ever heard
\nCain’s response would interpret <\/p>\n

105
\n00:07:25,960 –> 00:07:30,360
\nit that way.
\nThat what what the unsaid answer<\/p>\n

106
\n00:07:30,360 –> 00:07:33,800
\nis yes, we are our brother’s
\nkeeper. <\/p>\n

107
\n00:07:35,840 –> 00:07:39,320
\nThe New Testament is full of
\ninstruction and exhortation for <\/p>\n

108
\n00:07:39,320 –> 00:07:41,400
\nus to be up and doing in these
\nareas. <\/p>\n

109
\n00:07:42,360 –> 00:07:48,880
\nBut implementing these
\nprinciples often starts, if not <\/p>\n

110
\n00:07:48,880 –> 00:07:54,720
\nalways, at the very
\nuncomfortable individual <\/p>\n

111
\n00:07:55,080 –> 00:08:04,360
\none-on-one level, and they end
\nup making a little quiet demand <\/p>\n

112
\n00:08:04,360 –> 00:08:11,360
\non you as an individual to act
\nupon something that you’re <\/p>\n

113
\n00:08:11,360 –> 00:08:16,440
\nconcerned about because you fear
\nyour brother or sister’s <\/p>\n

114
\n00:08:16,520 –> 00:08:20,080
\nspiritual health is in serious
\ndanger. <\/p>\n

115
\n00:08:22,680 –> 00:08:29,640
\nIn Galatians 2 and 11, we have
\nan example of Paul discharging <\/p>\n

116
\n00:08:29,760 –> 00:08:40,320
\nhis duty to an individual.
\nNow he’s referring back to that <\/p>\n

117
\n00:08:40,600 –> 00:08:48,880
\nincident that’s recorded in Acts
\nwhere Peter, who had been eating<\/p>\n

118
\n00:08:48,880 –> 00:08:55,400
\nwith Gentile converts to
\nChristianity, stop doing so when<\/p>\n

119
\n00:08:55,400 –> 00:08:59,680
\nsome important Jewish Christians
\ncame from Jerusalem. <\/p>\n

120
\n00:09:01,080 –> 00:09:05,000
\nAnd Paul said and he says in in
\nGalatians 2 and 11:00. <\/p>\n

121
\n00:09:05,320 –> 00:09:08,920
\nBut when Peter was come to
\nAntioch, I withstood him to the <\/p>\n

122
\n00:09:08,920 –> 00:09:13,800
\nface because he was to be blamed
\nfor before certain men came from<\/p>\n

123
\n00:09:13,800 –> 00:09:16,120
\nJames.
\nHe did eat with the Gentiles, <\/p>\n

124
\n00:09:16,120 –> 00:09:19,080
\nbut when they were come, he
\nwithdrew and separated himself, <\/p>\n

125
\n00:09:19,280 –> 00:09:23,760
\nfearing them who were of the
\ncircumcision, and other Jews <\/p>\n

126
\n00:09:23,760 –> 00:09:25,640
\ndissembled in like manner with
\nhim. <\/p>\n

127
\n00:09:25,640 –> 00:09:28,280
\nAnd so much the Barnabas also
\nwas carried away with their <\/p>\n

128
\n00:09:28,280 –> 00:09:32,840
\nhypocrisy.
\nIt says a mouthful there because<\/p>\n

129
\n00:09:32,840 –> 00:09:35,680
\nas we know, Paul’s going to
\nspend a lot of time in his <\/p>\n

130
\n00:09:35,680 –> 00:09:40,720
\nletters fighting against the
\nJudaizers who were attempting to<\/p>\n

131
\n00:09:40,720 –> 00:09:45,040
\nget the law back into to
\nChristianity, into the gospel of<\/p>\n

132
\n00:09:45,040 –> 00:09:49,360
\nChrist.
\nAnd he knew that how fatal that <\/p>\n

133
\n00:09:49,360 –> 00:09:53,240
\nwould be to the whole idea of
\nsalvation by grace, that you’d <\/p>\n

134
\n00:09:53,240 –> 00:09:57,800
\nend up with a ritualistic
\nrighteousness form of <\/p>\n

135
\n00:09:57,800 –> 00:10:02,000
\nChristianity.
\nSo he saw Peter leading a <\/p>\n

136
\n00:10:02,000 –> 00:10:06,880
\nmovement that was doctrinally
\nwrong and that was manifesting <\/p>\n

137
\n00:10:06,880 –> 00:10:11,840
\nitself in wrong actions and was
\nendangering others as well. <\/p>\n

138
\n00:10:11,840 –> 00:10:16,160
\nIn this case, others dissembled
\nwith him, including Barnabas was<\/p>\n

139
\n00:10:16,520 –> 00:10:19,320
\nled away into this hypocritical
\npractice. <\/p>\n

140
\n00:10:19,880 –> 00:10:23,360
\nBut there’s a clear example of
\nthe principle of mutual <\/p>\n

141
\n00:10:23,360 –> 00:10:27,520
\nresponsibility, and without
\nlooking at it, we know in First <\/p>\n

142
\n00:10:27,520 –> 00:10:31,920
\nCorinthians 5 that old chapter
\nis giving given over to the fact<\/p>\n

143
\n00:10:31,920 –> 00:10:36,920
\nthat in Corinth they had a
\nbrother who had taken his <\/p>\n

144
\n00:10:36,920 –> 00:10:42,760
\nfather’s wife.
\nAnd this was actually leading. <\/p>\n

145
\n00:10:42,760 –> 00:10:47,480
\nNot only was that a morally
\nwrong thing to do, a sinful <\/p>\n

146
\n00:10:47,480 –> 00:10:50,240
\nthing to do, but it was causing
\na split in the ecclesia. <\/p>\n

147
\n00:10:50,760 –> 00:10:55,560
\nBut somebody had to raise the
\nissue. <\/p>\n

148
\n00:10:56,720 –> 00:10:59,880
\nSomebody had to bell the cat, as
\nthey say. <\/p>\n

149
\n00:11:00,960 –> 00:11:05,680
\nAnd we know that somebody or
\nsomebody’s wrote Paul, and <\/p>\n

150
\n00:11:05,680 –> 00:11:10,720
\nthat’s how come he wrote the
\nCorinthians about the matter. <\/p>\n

151
\n00:11:12,920 –> 00:11:18,640
\nSomebody was very concerned
\nabout the spiritual salvation of<\/p>\n

152
\n00:11:18,640 –> 00:11:24,120
\nthe individual and the effect of
\nhis actions on the ecclesia as a<\/p>\n

153
\n00:11:24,120 –> 00:11:29,240
\nwhole.
\nWe’ll go back with me now to <\/p>\n

154
\n00:11:29,240 –> 00:11:36,680
\nLeviticus 19.
\nThe rituals of the law don’t <\/p>\n

155
\n00:11:36,680 –> 00:11:50,000
\napply, but the principles do.
\nLeviticus 19 verse 17 and it <\/p>\n

156
\n00:11:50,000 –> 00:11:58,880
\nputs it in a very interesting
\ndramatic way. 17th verse Thou <\/p>\n

157
\n00:11:58,880 –> 00:12:02,360
\nshalt not hate thy brother in
\nthine heart. <\/p>\n

158
\n00:12:04,040 –> 00:12:10,920
\nThou shalt surely rebuke thy
\nneighbor and not allow sin upon <\/p>\n

159
\n00:12:10,920 –> 00:12:19,240
\nhim.
\nSo when we keep our mouths shut,<\/p>\n

160
\n00:12:21,640 –> 00:12:25,680
\nwhen we see our brother or hear
\nour brother doing or saying <\/p>\n

161
\n00:12:25,680 –> 00:12:31,920
\nsomething that’s endangering his
\nsalvation, we’re not being <\/p>\n

162
\n00:12:31,960 –> 00:12:36,200
\ngracious, we’re not being
\nsophisticated, we’re we’re not <\/p>\n

163
\n00:12:36,200 –> 00:12:46,000
\nbeing urbane, we’re manifesting
\na hatred, is the way Leviticus <\/p>\n

164
\n00:12:46,000 –> 00:12:48,280
\nputs it.
\nWhy? <\/p>\n

165
\n00:12:49,640 –> 00:12:53,080
\nBut because obviously we don’t
\ncare very much about him. <\/p>\n

166
\n00:12:53,400 –> 00:12:58,240
\nWe think that we, well, we all
\nknow what’s really going on <\/p>\n

167
\n00:12:58,920 –> 00:13:01,480
\nbecause we’re all guilty of this
\nat some level or another. <\/p>\n

168
\n00:13:02,000 –> 00:13:07,520
\nWe’re more concerned about our
\nface, our egos, our reputation, <\/p>\n

169
\n00:13:08,200 –> 00:13:11,680
\nour being liked than we are
\nabout the issue. <\/p>\n

170
\n00:13:12,400 –> 00:13:15,280
\nAnd we all make these
\ncompromises at all kinds of <\/p>\n

171
\n00:13:15,280 –> 00:13:18,920
\nlevels.
\nBut what we’re talking about <\/p>\n

172
\n00:13:18,920 –> 00:13:22,480
\nhere are serious, serious
\nmatters. <\/p>\n

173
\n00:13:24,480 –> 00:13:28,440
\nDon’t hate your brother in your
\nheart, but rebuke him. <\/p>\n

174
\n00:13:31,920 –> 00:13:35,000
\nWell, now let’s look at the
\nmatter of the very real <\/p>\n

175
\n00:13:35,000 –> 00:13:37,360
\nprinciple that we’re supposed to
\nmind our own business. <\/p>\n

176
\n00:13:39,160 –> 00:13:43,600
\nBecause if you’re ever the
\nrecipient of rebuke, the first <\/p>\n

177
\n00:13:43,600 –> 00:13:45,960
\nthing you’re going to wish is
\nthat somebody minded their own <\/p>\n

178
\n00:13:45,960 –> 00:13:49,640
\nbusiness.
\nAnd so you’re likely to be <\/p>\n

179
\n00:13:49,640 –> 00:13:52,440
\nthinking about some of these
\nnurses. <\/p>\n

180
\n00:13:52,560 –> 00:13:57,760
\nAnd they’re, they’re, they’re
\ncompletely valid. 1st <\/p>\n

181
\n00:13:57,760 –> 00:14:09,520
\nThessalonians 4 and 11 Paul
\nadmonishing the Thessalonians <\/p>\n

182
\n00:14:09,520 –> 00:14:15,760
\nthere that you study to be
\nquiet. 1st Thessalonians 411 to <\/p>\n

183
\n00:14:15,760 –> 00:14:21,320
\ndo your own business, to do your
\nown business, to work with your <\/p>\n

184
\n00:14:21,320 –> 00:14:27,920
\nhands as we commanded you.
\nAnd in First Timothy 5 and 13. <\/p>\n

185
\n00:14:28,200 –> 00:14:35,240
\nSimilarly, in condemning the
\nactions of, in that case, young <\/p>\n

186
\n00:14:35,320 –> 00:14:42,280
\nwidows, I believe First Timothy
\n5 and 13, he says, well, coming <\/p>\n

187
\n00:14:42,280 –> 00:14:44,200
\nin at verse 11, the younger
\nwidows refuse. <\/p>\n

188
\n00:14:44,480 –> 00:14:47,280
\nFor when they have begun to grow
\nwanton against Christ, they’ll <\/p>\n

189
\n00:14:47,280 –> 00:14:50,200
\nmarry, having condemnation
\nbecause they’ve cast off their <\/p>\n

190
\n00:14:50,200 –> 00:14:52,080
\nfirst faith.
\nAnd besides, they learn to be <\/p>\n

191
\n00:14:52,080 –> 00:14:55,240
\nidle, wandering about from house
\nto house, not only idle, but <\/p>\n

192
\n00:14:55,240 –> 00:14:59,400
\ntattlers also in busy bodies
\nspeaking things which they ought<\/p>\n

193
\n00:14:59,400 –> 00:15:04,360
\nnot.
\nSo being a busy body, not <\/p>\n

194
\n00:15:04,360 –> 00:15:07,920
\nminding one’s own business is
\ncondemned. <\/p>\n

195
\n00:15:09,760 –> 00:15:12,000
\nIn fact, in First Peter 4 and
\n15. <\/p>\n

196
\n00:15:12,000 –> 00:15:13,800
\nDon’t bother going to it it it
\nsays. <\/p>\n

197
\n00:15:14,360 –> 00:15:19,680
\nBut let none of you suffer as a
\nmurderer, a thief, an evildoer <\/p>\n

198
\n00:15:20,640 –> 00:15:23,000
\nor a busy body in other men’s
\nmatters. <\/p>\n

199
\n00:15:23,640 –> 00:15:27,840
\nThat’s quite a quite a a group
\nto be in the company of, isn’t <\/p>\n

200
\n00:15:27,840 –> 00:15:32,480
\nit?
\nMurderers, thiefs and evildoers <\/p>\n

201
\n00:15:32,920 –> 00:15:38,200
\nare joined now by nosy people.
\nHow do we get nosy? <\/p>\n

202
\n00:15:39,240 –> 00:15:43,120
\nWell, sometimes we ask questions
\nthat we have no sincere interest<\/p>\n

203
\n00:15:43,120 –> 00:15:48,440
\nin and no real ability to do
\nanything about. <\/p>\n

204
\n00:15:50,080 –> 00:15:54,040
\nWe may ask about someone’s
\nhealth or why someone isn’t <\/p>\n

205
\n00:15:54,040 –> 00:15:57,520
\nhere.
\nWe don’t really intend to be <\/p>\n

206
\n00:15:57,520 –> 00:16:02,680
\nhelpful in the matter, and our
\ninterest may be sincere, but it <\/p>\n

207
\n00:16:02,680 –> 00:16:06,720
\nmay be casual and it may even be
\nless so. <\/p>\n

208
\n00:16:09,760 –> 00:16:16,640
\nOne of the absolute classics in
\nmy view was Jesus’s reaction in <\/p>\n

209
\n00:16:16,640 –> 00:16:34,350
\nJohn 21 to Peter coming in at
\nthe 20th verse and referring to <\/p>\n

210
\n00:16:34,350 –> 00:16:40,120
\nJohn in, in, in, in 21 and 20,
\nand then Peter turning about. <\/p>\n

211
\n00:16:40,200 –> 00:16:42,920
\nAnd this is just at the last few
\nmoments they had with Jesus. <\/p>\n

212
\n00:16:44,240 –> 00:16:49,080
\nSee if the disciple whom Jesus
\nloved, that’s John following, <\/p>\n

213
\n00:16:49,560 –> 00:16:52,480
\nwho also leaned on his breasted
\nsupper and said, Lord, who is he<\/p>\n

214
\n00:16:52,480 –> 00:16:54,600
\nthat betrayeth thee?
\nAnd Peter seeing him, sayeth to <\/p>\n

215
\n00:16:55,200 –> 00:16:57,920
\nJesus, Lord, what shall this man
\ndo? <\/p>\n

216
\n00:16:59,200 –> 00:17:03,760
\nJesus said unto him, If I will,
\nthat he tarry till I come. <\/p>\n

217
\n00:17:03,760 –> 00:17:07,680
\nWhat is that to thee?
\nFollow thou me. <\/p>\n

218
\n00:17:09,839 –> 00:17:11,440
\nYou know it doesn’t make it
\nsound like. <\/p>\n

219
\n00:17:11,560 –> 00:17:15,440
\nMind your own business, Peter.
\nIt’s none of your business. <\/p>\n

220
\n00:17:15,880 –> 00:17:20,720
\nWhat’s going to happen to him?
\nWhy, if he stays here until the <\/p>\n

221
\n00:17:20,720 –> 00:17:23,280
\n2nd coming, I don’t see where
\nit’s any of your business, <\/p>\n

222
\n00:17:23,280 –> 00:17:26,240
\nPeter, You get down to the
\nbusiness of following me quite <\/p>\n

223
\n00:17:26,240 –> 00:17:29,280
\noften.
\nWe we get all involved with what<\/p>\n

224
\n00:17:29,280 –> 00:17:32,440
\nother brothers and sisters are
\ndoing or not doing and taking <\/p>\n

225
\n00:17:32,440 –> 00:17:34,360
\nour standards and our cues from
\nthem. <\/p>\n

226
\n00:17:34,360 –> 00:17:37,520
\nAnd it’s none of our business in
\na lot of that stuff. <\/p>\n

227
\n00:17:38,880 –> 00:17:42,680
\nWe’re supposed to be at the
\nbusiness of bringing our own <\/p>\n

228
\n00:17:42,680 –> 00:17:46,960
\npersonal lives into harmony with
\nthe principles of Jesus. <\/p>\n

229
\n00:17:50,120 –> 00:17:55,080
\nSo we’re not supposed to be nosy
\nand busy body. <\/p>\n

230
\n00:17:55,080 –> 00:17:58,120
\nSo we’re not supposed to get
\ninvolved in witch hunts. <\/p>\n

231
\n00:17:59,440 –> 00:18:04,880
\nThe Inquisition was the most
\nterrible, far more terrible than<\/p>\n

232
\n00:18:04,880 –> 00:18:10,480
\nany of the Salem witch hunts,
\none of the most unscriptural <\/p>\n

233
\n00:18:10,480 –> 00:18:13,480
\nkinds of events that you could
\nhave imagined done in the name <\/p>\n

234
\n00:18:13,480 –> 00:18:17,800
\nof God.
\nI saw a bumper sticker a week <\/p>\n

235
\n00:18:17,800 –> 00:18:22,120
\nago and it said, oh, God, please
\nprotect me from your followers. <\/p>\n

236
\n00:18:24,240 –> 00:18:27,600
\nAnd you know, you think about
\nit, you think of what’s being <\/p>\n

237
\n00:18:27,600 –> 00:18:33,880
\ndone now in the name of Allah,
\nwhat was done years ago, what <\/p>\n

238
\n00:18:33,880 –> 00:18:36,360
\nwas done to Jesus in the name of
\nGod. <\/p>\n

239
\n00:18:39,320 –> 00:18:45,440
\nYes, it’s bad business.
\nBut in any event, we now want to<\/p>\n

240
\n00:18:45,440 –> 00:18:49,000
\ntry to put these three
\nprinciples together, that we <\/p>\n

241
\n00:18:49,000 –> 00:18:51,480
\nhave a mutual responsibility
\ntowards our brother. <\/p>\n

242
\n00:18:52,040 –> 00:18:54,520
\nOn the other hand, we do have to
\nmind our own business. <\/p>\n

243
\n00:18:54,880 –> 00:18:58,120
\nAnd in discharging that
\nresponsibility, we have to do it<\/p>\n

244
\n00:18:58,120 –> 00:19:01,920
\nin the right way.
\nNow the third one I I’ve got to <\/p>\n

245
\n00:19:01,920 –> 00:19:04,160
\ndo now is the principle of
\nimplementation. <\/p>\n

246
\n00:19:04,360 –> 00:19:07,000
\nNow we looked at the story in
\nJoshua 22 when we did the <\/p>\n

247
\n00:19:07,000 –> 00:19:09,720
\nreading.
\nNow that’s quite an interesting <\/p>\n

248
\n00:19:09,720 –> 00:19:12,760
\nstory.
\nThey were going into the land. <\/p>\n

249
\n00:19:12,760 –> 00:19:17,560
\nAnd as you recall, Reuben, Gad
\nand half tribe of Manassas said <\/p>\n

250
\n00:19:18,120 –> 00:19:21,360
\nthis land on this side of Jordan
\nlooks very good to us. <\/p>\n

251
\n00:19:21,360 –> 00:19:24,280
\nWill it be all right if we take
\nthis and the rest of you go <\/p>\n

252
\n00:19:24,280 –> 00:19:27,840
\nahead, We’ll help you conquer
\nthe rest of the land. <\/p>\n

253
\n00:19:28,040 –> 00:19:29,840
\nBut this land looks like a good
\nland. <\/p>\n

254
\n00:19:29,840 –> 00:19:32,760
\nAnd it was agreed and it was OK,
\nand it was OK with God. <\/p>\n

255
\n00:19:34,960 –> 00:19:38,240
\nAnd so Reuben and Gad and half
\ntribe of Manassa stayed over <\/p>\n

256
\n00:19:38,240 –> 00:19:40,480
\nhere.
\nThe rest of the tribes crossed <\/p>\n

257
\n00:19:40,480 –> 00:19:46,040
\nJordan, went into the land.
\nA little time goes by and the <\/p>\n

258
\n00:19:46,040 –> 00:19:50,440
\ntribes, the bulk of the tribes,
\nthey looked over the river, so <\/p>\n

259
\n00:19:50,440 –> 00:19:58,520
\nto speak, and they saw an altar
\nunder construction and they came<\/p>\n

260
\n00:19:58,520 –> 00:20:02,440
\nto a conclusion and an assumed
\nconclusion, didn’t they? <\/p>\n

261
\n00:20:02,720 –> 00:20:05,280
\nYou might say they jumped to a
\nconclusion. <\/p>\n

262
\n00:20:05,440 –> 00:20:06,880
\nWhat was the conclusion they
\njumped to? <\/p>\n

263
\n00:20:08,200 –> 00:20:11,840
\nThey’re taking up idol worship.
\nThey’re going to bring the wrath<\/p>\n

264
\n00:20:11,840 –> 00:20:15,560
\nof God down upon themselves and
\nthe rest of us. <\/p>\n

265
\n00:20:17,040 –> 00:20:21,720
\nBecause you clearly see the the
\nthe the principle of having a <\/p>\n

266
\n00:20:21,720 –> 00:20:25,360
\nmutual responsibility each for
\neach other throughout the <\/p>\n

267
\n00:20:25,360 –> 00:20:29,120
\nhistory of Israel and how God
\nheld the people accountable for <\/p>\n

268
\n00:20:29,120 –> 00:20:32,120
\neach other.
\nBut what did they do? <\/p>\n

269
\n00:20:32,160 –> 00:20:36,400
\nThey jumped to this conclusion.
\nThey got their armies together <\/p>\n

270
\n00:20:36,560 –> 00:20:42,480
\nand they were just this side of
\ngoing to war when fortunately <\/p>\n

271
\n00:20:42,600 –> 00:20:45,840
\nthey had some negotiation.
\nNow would have been a lot <\/p>\n

272
\n00:20:45,840 –> 00:20:48,280
\nsimpler if they’d had the
\nnegotiation earlier, wouldn’t <\/p>\n

273
\n00:20:48,280 –> 00:20:50,560
\nit?
\nBut they, fortunately they, <\/p>\n

274
\n00:20:50,560 –> 00:20:55,040
\nthey, they had a, a delegation
\nand met with them and said, what<\/p>\n

275
\n00:20:55,040 –> 00:20:56,880
\nare you doing?
\nThey placed the accusation <\/p>\n

276
\n00:20:56,880 –> 00:20:59,840
\nbefore them.
\nThe response came back and said,<\/p>\n

277
\n00:20:59,840 –> 00:21:02,680
\nno, you’ve misunderstood us.
\nThat’s not our intent. <\/p>\n

278
\n00:21:02,880 –> 00:21:06,960
\nWe’re not setting up an idol for
\nfor an altar for idol worship. <\/p>\n

279
\n00:21:06,960 –> 00:21:11,720
\nWe’re not even setting up an
\nalternate altar for to worship <\/p>\n

280
\n00:21:11,720 –> 00:21:13,920
\nGod.
\nThis is simply going to be a <\/p>\n

281
\n00:21:13,920 –> 00:21:16,280
\nsymbol.
\nIt’s going to be made the same <\/p>\n

282
\n00:21:16,280 –> 00:21:20,280
\nway yours is, so that in the
\nfuture, nobody’s going to be <\/p>\n

283
\n00:21:20,280 –> 00:21:22,080
\nable to say that we’re not part
\nof you. <\/p>\n

284
\n00:21:22,080 –> 00:21:24,640
\nWe’re going to be able to say,
\nlook, see, we’ve got the same <\/p>\n

285
\n00:21:24,640 –> 00:21:26,640
\nkind.
\nWe were part of the same plan <\/p>\n

286
\n00:21:26,640 –> 00:21:30,360
\nright from the beginning and so
\neverybody was happy with it. <\/p>\n

287
\n00:21:31,440 –> 00:21:38,480
\nBut what we see there was an
\nalmost fatal example of not <\/p>\n

288
\n00:21:38,480 –> 00:21:40,160
\ndoing something in the right
\nway. <\/p>\n

289
\n00:21:41,440 –> 00:21:45,480
\nThey should have gone 1st and
\nasked the question before they <\/p>\n

290
\n00:21:45,480 –> 00:21:48,440
\njumped to the conclusion.
\nIt’s the kind of thing we can <\/p>\n

291
\n00:21:48,440 –> 00:21:50,080
\ndo, isn’t it?
\nWe can see a brother coming out <\/p>\n

292
\n00:21:50,080 –> 00:21:57,480
\nof a bar or or this or that, and
\nwe can jump to a conclusion and <\/p>\n

293
\n00:21:57,480 –> 00:21:59,960
\nwe can begin to ascribe
\nmotivation. <\/p>\n

294
\n00:22:00,120 –> 00:22:05,280
\nOr we can hear her brother come
\nup with some strange idea <\/p>\n

295
\n00:22:05,280 –> 00:22:11,360
\ndoctrinally in the Bible class.
\nAnd then sometimes we can take <\/p>\n

296
\n00:22:11,360 –> 00:22:15,960
\nit to its obvious conclusions,
\nobvious to us, maybe not to him,<\/p>\n

297
\n00:22:17,120 –> 00:22:22,200
\nand see the danger of it, and
\nattribute to him bad motives, <\/p>\n

298
\n00:22:22,560 –> 00:22:26,000
\nwrong motives, when in reality
\nhe’s maybe just a little mixed <\/p>\n

299
\n00:22:26,000 –> 00:22:32,240
\nup in his thinking.
\nThat’s why Jesus lays out in <\/p>\n

300
\n00:22:32,240 –> 00:22:37,320
\nMatthew 18 what we all know and
\nrefer to as the doing something <\/p>\n

301
\n00:22:37,320 –> 00:22:45,000
\nin the spirit of Matthew 18.
\nAnd here is the single most <\/p>\n

302
\n00:22:45,000 –> 00:22:51,120
\nimportant guiding principle for
\nguiding our actions and <\/p>\n

303
\n00:22:51,120 –> 00:22:54,040
\ndischarging our mutual
\nresponsibilities to each other, <\/p>\n

304
\n00:22:57,280 –> 00:22:59,680
\ncoming in at the Matthew 18 at
\nthe 15th verse. <\/p>\n

305
\n00:22:59,680 –> 00:23:03,600
\nMoreover, if thy brother shall
\ntrespass against thee, go and <\/p>\n

306
\n00:23:03,600 –> 00:23:08,760
\ntell him his fault between thee
\nand him alone. <\/p>\n

307
\n00:23:10,520 –> 00:23:13,080
\nIf he shall hear thee, thou hast
\ngained thy brother. <\/p>\n

308
\n00:23:14,200 –> 00:23:17,560
\nBut if he will not hear thee,
\nthen take with thee one or two <\/p>\n

309
\n00:23:17,560 –> 00:23:21,480
\nmore, that in the mouth of two
\nor three witnesses every word <\/p>\n

310
\n00:23:21,480 –> 00:23:26,320
\nmay be established.
\nAnd if he shall neglect to hear <\/p>\n

311
\n00:23:26,360 –> 00:23:31,800
\nthem, tell it unto the church.
\nBut if he neglect to hear the <\/p>\n

312
\n00:23:31,800 –> 00:23:36,320
\nchurch, and let him be unto thee
\nas an heathen man and a tax <\/p>\n

313
\n00:23:36,320 –> 00:23:42,720
\ncollector, somebody that’s
\noutside of the fellowship of the<\/p>\n

314
\n00:23:42,720 –> 00:23:47,360
\nbody.
\nAnd so we, we always refer to <\/p>\n

315
\n00:23:47,360 –> 00:23:51,520
\nthat, but we, we’re not always
\ngood at doing that. <\/p>\n

316
\n00:23:51,920 –> 00:23:54,920
\nObviously, if the rest of the
\ntribes at Israel had done that, <\/p>\n

317
\n00:23:54,920 –> 00:23:57,480
\nthey would have sent the
\nambassador first and said, <\/p>\n

318
\n00:23:57,480 –> 00:23:58,760
\nsomebody, why are you doing
\nthis? <\/p>\n

319
\n00:23:58,760 –> 00:24:02,440
\nThey would have found out and
\nthere would not have been all of<\/p>\n

320
\n00:24:02,440 –> 00:24:06,600
\nthat uproar and that danger of a
\ncivil war. <\/p>\n

321
\n00:24:08,880 –> 00:24:11,960
\nAnd in our lives, that’s the way
\nwe, we, we need to approach <\/p>\n

322
\n00:24:11,960 –> 00:24:14,760
\nthese things.
\nAnd that’s why we emphasized <\/p>\n

323
\n00:24:14,760 –> 00:24:19,640
\nearlier that even that incident
\nin First Corinthians 5 would <\/p>\n

324
\n00:24:19,640 –> 00:24:23,760
\nhave begun with somebody raising
\nthe issue, somebody. <\/p>\n

325
\n00:24:24,240 –> 00:24:29,080
\nAnd hopefully he did it right,
\nwent to the brother who had <\/p>\n

326
\n00:24:29,080 –> 00:24:35,040
\ntaken his father’s wife, spoke
\nto him about it, admonished him,<\/p>\n

327
\n00:24:35,560 –> 00:24:38,200
\nhopefully did it right, got
\nnowhere. <\/p>\n

328
\n00:24:38,200 –> 00:24:40,000
\nHopefully went and got a couple
\nof other members of the <\/p>\n

329
\n00:24:40,000 –> 00:24:44,040
\necclesia, went there, and then
\nfinally took the matter public <\/p>\n

330
\n00:24:44,520 –> 00:24:48,160
\nand involved even the apostle
\nPaul himself. <\/p>\n

331
\n00:24:50,080 –> 00:24:53,480
\nThere’s a right way to do
\nsomething in a wrong way you <\/p>\n

332
\n00:24:53,480 –> 00:24:55,840
\nhave to do.
\nWe have to not only do the right<\/p>\n

333
\n00:24:55,840 –> 00:24:58,240
\nthing, but we have to do it in a
\nright way. <\/p>\n

334
\n00:25:01,440 –> 00:25:06,280
\nAnd doing it quietly is often
\nbetter. <\/p>\n

335
\n00:25:07,200 –> 00:25:11,120
\nAs it says, you will have gained
\nyour brother. <\/p>\n

336
\n00:25:13,080 –> 00:25:15,840
\nSo if we take these three
\nprinciples and try to synthesize<\/p>\n

337
\n00:25:15,840 –> 00:25:19,240
\nthem, the mutual responsibility,
\nminding our own business and <\/p>\n

338
\n00:25:19,240 –> 00:25:21,600
\nthen doing something in the
\nspirit of Matthew 18, if we try <\/p>\n

339
\n00:25:21,600 –> 00:25:25,320
\nto synthesize them all together,
\nit might sound like this. <\/p>\n

340
\n00:25:26,320 –> 00:25:29,440
\nWe have mutual responsibilities
\ntowards our brother’s spiritual <\/p>\n

341
\n00:25:29,440 –> 00:25:35,560
\nwell-being when information that
\nwe have not sought comes to our <\/p>\n

342
\n00:25:35,560 –> 00:25:41,320
\nattention that he is in danger,
\nand that responsibility must be <\/p>\n

343
\n00:25:41,320 –> 00:25:47,400
\ndischarged in love with great
\ncarefulness, privately if at all<\/p>\n

344
\n00:25:47,400 –> 00:25:52,240
\npossible.
\nSo that takes the three <\/p>\n

345
\n00:25:52,240 –> 00:25:58,320
\nprinciples and synthesizes them
\ninto one guiding rule. <\/p>\n

346
\n00:26:00,080 –> 00:26:02,960
\nNow, what should we do in
\nspecific situations, however, <\/p>\n

347
\n00:26:02,960 –> 00:26:05,560
\nwhether or not we should involve
\nanother brother or take the <\/p>\n

348
\n00:26:05,560 –> 00:26:10,360
\nmatter to the ecclesia or even
\ncall the police, when it comes <\/p>\n

349
\n00:26:10,360 –> 00:26:13,920
\nto taking these principles and
\nactually implementing them in <\/p>\n

350
\n00:26:13,920 –> 00:26:19,840
\nspecific situations, now you
\nhave to use your judgement. <\/p>\n

351
\n00:26:19,840 –> 00:26:23,920
\nThat’s what this is all about.
\nThis is what God’s about with <\/p>\n

352
\n00:26:23,920 –> 00:26:26,760
\nus, isn’t it?
\nI’ve given you principles. <\/p>\n

353
\n00:26:27,120 –> 00:26:33,040
\nI’ve given you situations and he
\nwants to see how we’re going to <\/p>\n

354
\n00:26:33,040 –> 00:26:36,800
\nact and how we’re going to learn
\nto implement his guiding <\/p>\n

355
\n00:26:36,800 –> 00:26:39,040
\nprinciples in specific
\nsituations. <\/p>\n

356
\n00:26:41,640 –> 00:26:45,560
\nAnd so we have to start using
\njudgement in differentiating <\/p>\n

357
\n00:26:45,560 –> 00:26:49,400
\nbetween degrees of importance
\nand urgency. <\/p>\n

358
\n00:26:52,440 –> 00:26:56,240
\nThere won’t ever be total
\nagreement between people about <\/p>\n

359
\n00:26:56,720 –> 00:26:59,920
\nhow important this is versus
\nthat or how urgent this is <\/p>\n

360
\n00:26:59,920 –> 00:27:02,960
\nversus that.
\nBut generally speaking, we know <\/p>\n

361
\n00:27:03,280 –> 00:27:05,560
\nthere are some things that are
\nvery important but aren’t all <\/p>\n

362
\n00:27:05,560 –> 00:27:09,360
\nthat urgent.
\nSome issues are very urgent, <\/p>\n

363
\n00:27:10,440 –> 00:27:13,440
\nlike a, a squawking baby, but
\nmight not be all that important <\/p>\n

364
\n00:27:13,640 –> 00:27:19,440
\nreally.
\nAnd so a kind of a guide rule. <\/p>\n

365
\n00:27:19,440 –> 00:27:22,400
\nAnd now and now we’re getting
\ninto the area of 1 brother’s <\/p>\n

366
\n00:27:22,400 –> 00:27:26,600
\nopinion, just to share one
\nbrother’s opinion with you <\/p>\n

367
\n00:27:27,000 –> 00:27:30,200
\nrelative to these principles
\nthat you are going to have to <\/p>\n

368
\n00:27:30,200 –> 00:27:36,040
\nimplement in your life to
\ndifferentiate between real and <\/p>\n

369
\n00:27:36,040 –> 00:27:42,120
\nimmediate danger to salvation
\nversus something that’s not <\/p>\n

370
\n00:27:42,120 –> 00:27:44,640
\nquite so real and not quite so
\nimmediate. <\/p>\n

371
\n00:27:46,000 –> 00:27:51,240
\nFor instance, filling one’s mind
\nwith entertainment movies and <\/p>\n

372
\n00:27:51,240 –> 00:27:56,680
\nbooks that that will erode one’s
\nsense of right and wrong will <\/p>\n

373
\n00:27:56,680 –> 00:28:00,000
\nultimately prove fatal to 1’s
\nsalvation. <\/p>\n

374
\n00:28:03,240 –> 00:28:07,960
\nHowever, that’s a lot different
\nthan taking drugs and finding <\/p>\n

375
\n00:28:08,080 –> 00:28:12,440
\nout that somebody’s got a major
\ndrug problem. <\/p>\n

376
\n00:28:13,280 –> 00:28:17,160
\nYou see as an there’s an example
\nof something that’s very real <\/p>\n

377
\n00:28:17,240 –> 00:28:22,080
\nand immediate.
\nThere’s a matter of questioning <\/p>\n

378
\n00:28:22,080 –> 00:28:25,240
\nA belief, somebody that’s
\nquestioning A belief or a <\/p>\n

379
\n00:28:25,240 –> 00:28:29,760
\npractice of the ecclesia versus
\nsomeone who’s actually <\/p>\n

380
\n00:28:29,880 –> 00:28:33,960
\nadvocating a new doctrine, a
\nwrong doctrine, a wrong <\/p>\n

381
\n00:28:34,200 –> 00:28:40,600
\npractice, a wrong lifestyle.
\nAnother guiding principle about <\/p>\n

382
\n00:28:40,600 –> 00:28:45,600
\nhow fast or how soon or how
\nstrongly you might react would <\/p>\n

383
\n00:28:45,600 –> 00:28:50,560
\nbe is what’s happening
\nendangering one’s self or is it <\/p>\n

384
\n00:28:50,560 –> 00:28:55,880
\nendangering others?
\nNow, for instance, we as an <\/p>\n

385
\n00:28:55,880 –> 00:28:59,720
\necclesia, part of our first
\nprinciples is we believe that <\/p>\n

386
\n00:28:59,720 –> 00:29:03,560
\nJesus has commanded us to meet
\nhere each week or as often as we<\/p>\n

387
\n00:29:03,560 –> 00:29:07,520
\ncan, to be more specific.
\nAnd we believe that if you don’t<\/p>\n

388
\n00:29:07,840 –> 00:29:11,400
\nmeet here, if you don’t think
\nthat’s important, well, if <\/p>\n

389
\n00:29:11,400 –> 00:29:14,520
\nsomeone wanted to be baptized
\nand said, but we don’t think we <\/p>\n

390
\n00:29:14,520 –> 00:29:17,000
\nhave to break bread, we’d, we’d,
\nwe’d, we’d see, let’s talk about<\/p>\n

391
\n00:29:17,000 –> 00:29:19,040
\nthat some more, wouldn’t we?
\nWe, we wouldn’t really go ahead <\/p>\n

392
\n00:29:19,040 –> 00:29:21,640
\nthere, would we?
\nBy the same token, if someone’s <\/p>\n

393
\n00:29:21,760 –> 00:29:24,880
\ncontinually absent from the
\nmeeting for no reason, <\/p>\n

394
\n00:29:25,080 –> 00:29:29,520
\neventually we’ll do something.
\nBut we’re not in a hurry. <\/p>\n

395
\n00:29:29,720 –> 00:29:33,520
\nWhy?
\nIt’s endangering himself. <\/p>\n

396
\n00:29:34,400 –> 00:29:39,760
\nIt’s not endangering others.
\nYou can you take maybe a more <\/p>\n

397
\n00:29:39,760 –> 00:29:46,080
\nrelaxed approach to something
\nlike that versus someone who’s <\/p>\n

398
\n00:29:48,400 –> 00:29:52,200
\nattending and doing everything
\nand speaking, taking his turn <\/p>\n

399
\n00:29:52,200 –> 00:29:57,440
\nspeaking, but also living in sin
\nthat you say, wait a minute, got<\/p>\n

400
\n00:29:57,520 –> 00:29:59,680
\nto we got to deal with that
\nright away. <\/p>\n

401
\n00:29:59,680 –> 00:30:04,040
\nThat’s making a hypocrisy of
\neverything in front of <\/p>\n

402
\n00:30:04,040 –> 00:30:11,120
\neverybody’s eyes.
\nHolding beliefs or acting in <\/p>\n

403
\n00:30:11,120 –> 00:30:13,680
\nways that will endanger the
\nindividual’s salvation is one <\/p>\n

404
\n00:30:13,680 –> 00:30:16,440
\nthing That’s private versus
\nmaking statements and setting a <\/p>\n

405
\n00:30:16,440 –> 00:30:19,640
\npublic example in one’s life by
\nacting in ways that the Bible <\/p>\n

406
\n00:30:19,640 –> 00:30:22,400
\nsays will result in being cast
\nout of the Kingdom of God. <\/p>\n

407
\n00:30:22,640 –> 00:30:27,080
\nThat’s public.
\nAnd that’s different as a matter<\/p>\n

408
\n00:30:27,080 –> 00:30:32,360
\nof becoming aware of illegal
\nactivities, activities that may <\/p>\n

409
\n00:30:32,360 –> 00:30:38,360
\nendanger young people.
\nAnd now here, a very practical, <\/p>\n

410
\n00:30:38,360 –> 00:30:43,200
\nsimple word of advice is when
\none becomes involved in somebody<\/p>\n

411
\n00:30:43,200 –> 00:30:47,000
\nelse’s problem, do not agree to
\nsecrecy. <\/p>\n

412
\n00:30:50,080 –> 00:30:51,880
\nI’ve got a problem.
\nIf I talk to you about it, it <\/p>\n

413
\n00:30:52,880 –> 00:30:54,640
\nwon’t go anywhere other than
\nbetween us. <\/p>\n

414
\n00:30:55,240 –> 00:30:59,920
\nOh, no, you can come to me.
\nDon’t do that. <\/p>\n

415
\n00:31:01,600 –> 00:31:04,160
\nYou’ve just forsworn yourself to
\nsecrecy. <\/p>\n

416
\n00:31:06,680 –> 00:31:11,240
\nAnd what if the secret you’re
\nabout to be told is I’ve got <\/p>\n

417
\n00:31:11,240 –> 00:31:16,560
\nthis urge to kill my wife?
\nI mean, there’s laws in the land<\/p>\n

418
\n00:31:16,560 –> 00:31:20,600
\nabout that, that even
\npsychologists and psychiatrists,<\/p>\n

419
\n00:31:21,600 –> 00:31:25,000
\nthey’re not allowed to keep
\nthose secrets. <\/p>\n

420
\n00:31:26,000 –> 00:31:30,560
\nThey can be sent to jail for
\nkeeping those secrets. <\/p>\n

421
\n00:31:32,000 –> 00:31:35,680
\nThe law, in many ways, is just
\nand good and wise. <\/p>\n

422
\n00:31:38,400 –> 00:31:42,680
\nThe easiest way to avoid getting
\nyourself into that trap is not <\/p>\n

423
\n00:31:42,680 –> 00:31:47,040
\nto go into it in the first case.
\nJust respond in a mature way. <\/p>\n

424
\n00:31:48,960 –> 00:31:51,600
\nI can keep reasonable secrets.
\nI don’t know what you’re going <\/p>\n

425
\n00:31:51,600 –> 00:31:57,160
\nto tell me, so I’m afraid if the
\nprice of your sharing this fact <\/p>\n

426
\n00:31:57,160 –> 00:32:01,200
\nwith me is my forswearing myself
\nto secrecy, I’d just soon pass. <\/p>\n

427
\n00:32:01,680 –> 00:32:07,600
\nGo ahead and tell somebody else.
\nThere’s absolutely no need for <\/p>\n

428
\n00:32:07,600 –> 00:32:12,600
\nyou or I to allow ourselves to
\nget compromised by someone <\/p>\n

429
\n00:32:12,600 –> 00:32:16,880
\nelse’s situation.
\nThey’re going to tell you <\/p>\n

430
\n00:32:16,880 –> 00:32:20,240
\nanyway.
\nDon’t worry too much about being<\/p>\n

431
\n00:32:20,240 –> 00:32:23,760
\nleft out.
\nBut just then you don’t have to <\/p>\n

432
\n00:32:23,760 –> 00:32:26,440
\nlive with it.
\nAnd, and we’ve had brethren and <\/p>\n

433
\n00:32:26,440 –> 00:32:31,000
\nsisters that have been really
\nplagued with that. <\/p>\n

434
\n00:32:31,880 –> 00:32:36,000
\nThey’ve tried to be helpful and
\nthen they become aware and then <\/p>\n

435
\n00:32:36,000 –> 00:32:39,320
\nthey become fearful that they’re
\neven acting maybe as an enabler.<\/p>\n

436
\n00:32:41,120 –> 00:32:45,560
\nBecause that’s what happens,
\ndoesn’t it, In situations where <\/p>\n

437
\n00:32:45,560 –> 00:32:48,480
\nthey grow little by little, like
\nalcohol and drugs. <\/p>\n

438
\n00:32:48,720 –> 00:32:52,720
\nAnd the next thing you know,
\nyou’re, you’re, you’re, you’re <\/p>\n

439
\n00:32:52,720 –> 00:32:58,080
\nvirtually allowing the person to
\ncontinue down a path that you <\/p>\n

440
\n00:32:58,080 –> 00:33:06,760
\nknow is going to be fatal.
\nSo to summarize, we’ve discussed<\/p>\n

441
\n00:33:06,760 –> 00:33:12,640
\nthe three principles.
\nOur advice would be that we work<\/p>\n

442
\n00:33:12,640 –> 00:33:19,920
\none-on-one doing all we can to
\nhelp, bringing in outside an <\/p>\n

443
\n00:33:19,920 –> 00:33:24,680
\necclesial help where it is
\nmutually agreeable or absolutely<\/p>\n

444
\n00:33:24,680 –> 00:33:28,280
\nnecessary in the spirit of
\nMatthew 18. <\/p>\n

445
\n00:33:30,040 –> 00:33:33,000
\nWith the knowledge that if the
\nproblem is serious enough, there<\/p>\n

446
\n00:33:33,000 –> 00:33:37,440
\nmay come a point in the process
\nwhere you will have to start <\/p>\n

447
\n00:33:37,440 –> 00:33:40,080
\nencouraging the person to come
\nforward to the ecclesia <\/p>\n

448
\n00:33:40,080 –> 00:33:45,400
\nthemselves if their beliefs and
\nor lifestyle issues are not in <\/p>\n

449
\n00:33:45,400 –> 00:33:47,880
\nharmony with our mutually held
\nbeliefs. <\/p>\n

450
\n00:33:52,320 –> 00:33:58,600
\nWell, now we will turn to the
\nemblems partaking of the bread <\/p>\n

451
\n00:33:58,600 –> 00:34:02,520
\nand wine, which will remind us,
\nof course, of Jesus and <\/p>\n

452
\n00:34:02,560 –> 00:34:06,880
\nspecifically His example and His
\nteachings in this area. <\/p>\n

453
\n00:34:09,719 –> 00:34:14,400
\nWe looked at His teachings in
\nMatthew 18 and we look at His <\/p>\n

454
\n00:34:14,400 –> 00:34:17,639
\nexample.
\nHe came and discharged His <\/p>\n

455
\n00:34:17,639 –> 00:34:23,760
\nresponsibility for Israel’s
\nspiritual health by showing love<\/p>\n

456
\n00:34:24,400 –> 00:34:27,760
\nin the form of rebuking their
\nevil ways. <\/p>\n

457
\n00:34:30,400 –> 00:34:36,800
\nOur forefathers took care of him
\nas they had taken care of all <\/p>\n

458
\n00:34:36,800 –> 00:34:42,719
\nthe prophets that had preceded
\nhim who were doing the same <\/p>\n

459
\n00:34:42,719 –> 00:34:47,840
\nthing.
\nNone of us broke criticism <\/p>\n

460
\n00:34:48,440 –> 00:34:53,639
\ngladly, especially if we see
\nourselves as doing all right and<\/p>\n

461
\n00:34:53,639 –> 00:34:55,159
\nperhaps a little better than
\nmost. <\/p>\n

462
\n00:34:58,400 –> 00:35:03,520
\nWe have rejected what the
\nforefathers did. <\/p>\n

463
\n00:35:04,880 –> 00:35:09,720
\nWe’ve dedicated ourselves to
\nliving lives open to God’s words<\/p>\n

464
\n00:35:10,520 –> 00:35:18,400
\nand its criticisms of our lives
\nand to some degree, our success <\/p>\n

465
\n00:35:18,440 –> 00:35:22,360
\nin not following in the
\nfootsteps of those who rejected <\/p>\n

466
\n00:35:22,360 –> 00:35:25,880
\nChrist.
\nWe’ll be measured by our own <\/p>\n

467
\n00:35:25,880 –> 00:35:30,520
\nability to hear our brothers and
\nsisters when they take the time,<\/p>\n

468
\n00:35:31,560 –> 00:35:38,680
\ngo out of their way and expose
\nthemselves to our response. <\/p>\n

469
\n00:35:41,880 –> 00:35:46,360
\nOur response that may be less
\nthan Christ like to show their <\/p>\n

470
\n00:35:46,360 –> 00:35:50,960
\nlove and concern for our
\nspiritual welfare by hopefully <\/p>\n

471
\n00:35:51,120 –> 00:35:56,120
\ngently rebuking us.
\nWe’re all very thankful that <\/p>\n

472
\n00:35:56,240 –> 00:35:59,960
\nJesus did not shirk His
\nresponsibility to lovingly <\/p>\n

473
\n00:35:59,960 –> 00:36:17,040
\nrebuke our sinful tendencies.
\nThank you for listening to the <\/p>\n

474
\n00:36:17,040 –> 00:36:18,640
\ngood Chris Adelphian Talks
\npodcast. <\/p>\n

475
\n00:36:19,440 –> 00:36:21,920
\nWe hope this talk helped you in
\nyour walk and brightened your <\/p>\n

476
\n00:36:21,920 –> 00:36:24,280
\nday.
\nIf you would like to hear more, <\/p>\n

477
\n00:36:24,280 –> 00:36:26,040
\nplease subscribe for new
\nepisodes. <\/p>\n

478
\n00:36:26,440 –> 00:36:29,680
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\nplatforms and also on YouTube. <\/p>\n

479
\n00:36:30,800 –> 00:36:33,240
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\ntalk, please share it with <\/p>\n

480
\n00:36:33,240 –> 00:36:35,200
\nsomeone else who you think might
\nenjoy it too. <\/p>\n

481
\n00:36:36,120 –> 00:36:38,800
\nFor show notes on the talk you
\njust listened to, visit <\/p>\n

482
\n00:36:38,800 –> 00:36:42,680
\nourwebsite@goodchristadelphiantalks.com
\nor check out the Show Notes <\/p>\n

483
\n00:36:42,680 –> 00:36:46,400
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484
\n00:36:46,400 –> 00:36:49,440
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\n00:36:49,440 –> 00:36:52,400
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\nChristadelphian Talks or leave a<\/p>\n

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487
\n00:36:55,160 –> 00:36:56,880
\nwell.
\nIf you enjoy listening to the <\/p>\n

488
\n00:36:56,880 –> 00:36:59,520
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489
\n00:36:59,760 –> 00:37:02,520
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490
\n00:37:02,680 –> 00:37:06,120
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491
\n00:37:06,120 –> 00:37:08,800
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\nThank you for listening. <\/p>\n

492
\n00:37:09,080 –> 00:37:11,000
\nGod bless and talk to you next
\nweek.<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

This week’s talk is an exhortation given at the Simi Hills Ecclesia on September 30th, 2001,…<\/p>\n","protected":false},"author":1,"featured_media":413,"menu_order":0,"comment_status":"open","ping_status":"closed","template":"","meta":{"_monsterinsights_skip_tracking":false,"episode_type":"","audio_file":"https:\/\/anchor.fm\/s\/6d15708\/podcast\/play\/112115050\/https%3A%2F%2Fd3ctxlq1ktw2nl.cloudfront.net%2Fstaging%2F2025-11-5%2Ff9c5e317-e07c-737f-a1d8-cffa3cdeb953.mp3","podmotor_file_id":"","podmotor_episode_id":"","cover_image":"","cover_image_id":"","duration":"00:37:22","filesize":"25.67M","filesize_raw":"","date_recorded":"","explicit":"","block":""},"tags":[],"series":[25],"class_list":["post-1401","podcast","type-podcast","status-publish","has-post-thumbnail","hentry","series-gct"],"aioseo_notices":[],"aioseo_head":"\n\t\t\n\t\n\t\n\t\n\t\n\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t