Class 4 from Bro. Mark Giordano\u2019s series on \u201cThe God of All Comfort\u201d<\/p>\n
Class 5 from this series was used for GCT Episode 158.<\/p>\n
2
\n00:00:05,400 –> 00:00:08,100
\nhis 1st Class is entitled
\ncomfort in a fence <\/p>\n
3
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\nreconciliation, in the Kingdom
\nfor their mark. <\/p>\n
4
\n00:00:22,400 –> 00:00:26,400
\ndear brothers and sisters,
\nthere’s another Affliction, <\/p>\n
5
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\nwhich is a little less spoken of
\nBut a lot more experienced in <\/p>\n
6
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\nlife in the truth and that is
\nthe Affliction, that requires a <\/p>\n
7
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\nReconciliation fence.
\nFence is, is a broad term that <\/p>\n
8
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\ncan cover all manner of
\noffenses, some justifiable, and <\/p>\n
9
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\nothers, without any
\njustification, whatever in <\/p>\n
10
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\nChrist, I mean.
\nNo, that’s true. <\/p>\n
11
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\nAnd yet, we are somehow
\nhelplessly inexorably bound. <\/p>\n
12
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\nTo our nature and with our
\nnature, to the Affliction of <\/p>\n
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\noffenses, there on all levels,
\nwe can’t get away from the <\/p>\n
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\nmatter.
\nOf fact, what we experienced <\/p>\n
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\nwithin is so much more intensive
\nwithout when you look for <\/p>\n
16
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\nexample, at government officials
\nor even Nations on a on a larger<\/p>\n
17
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\nlevel at the way, offenses are
\nBatted back and forth and <\/p>\n
18
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\nutilized exploited to the either
\nthe literal assassination of the<\/p>\n
19
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\npolitical assassination of
\nopponents. <\/p>\n
20
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\nIt’s astonishing and I think
\nknowing Christ and knowing what <\/p>\n
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\nwe do if human nature and the
\nfruits of the spirit we can <\/p>\n
22
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\nwe’ve managed to temper all
\nthat. <\/p>\n
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\nBut we also experience in
\nourselves that de tete, <\/p>\n
24
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\ndistasteful side of human nature
\nthat we recognize is. <\/p>\n
25
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\nSo Overtly present in the
\nofficials and fake personas of <\/p>\n
26
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\nthe world.
\nThis is just what we bear in <\/p>\n
27
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\nChrist and part of that conflict
\ncomes from being in Christ and <\/p>\n
28
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\npart of that.
\nConflict comes from not having <\/p>\n
29
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\nenough of Christ’s mine in us to
\nactually fulfill at a very high <\/p>\n
30
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\nlevel, being of one mind and
\njudgment in Christ. <\/p>\n
31
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\nThere’s a lot of range in this
\ndiscussion so it is not meant to<\/p>\n
32
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\nbe critical.
\nIt’s meant on the other hand to <\/p>\n
33
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\nshow by contrast as have all the
\nother afflictions that we’ve <\/p>\n
34
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\nbeen speaking about in content
\nthat the contrast between the <\/p>\n
35
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\nAffliction of irreconcilable
\ndifferences and the <\/p>\n
36
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\nreconciliation.
\nThat is Promised in the Kingdom.<\/p>\n
37
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\nI’d like to start today’s
\nconsideration with a testimony <\/p>\n
38
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\nof a very good friend of mine.
\nI met him when I was in college.<\/p>\n
39
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\nBut I didn’t meet him
\npersonally. <\/p>\n
40
\n00:03:11,700 –> 00:03:13,600
\nI met him because I read one of
\nhis books. <\/p>\n
41
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\nAnd when I read this book, I
\nbecame a close friend of his It <\/p>\n
42
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\nwas the book was England’s ruin.
\nI don’t know if any of you have <\/p>\n
43
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\never even heard of that book is
\na little-known book written by <\/p>\n
44
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\nhim brother Roberts in response
\nto a book that was written by a <\/p>\n
45
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\nman, a mr.
\nBlachford, who was advocating <\/p>\n
46
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\nsocialism as the Cure of
\neverything was wrong with, not <\/p>\n
47
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\nonly the Society of the the
\nBritish Empire, but the all the <\/p>\n
48
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\nsocieties of the world and
\nRobert Roberts read his book <\/p>\n
49
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\nwhich was entitled.
\nMerry England. <\/p>\n
50
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\nAnd and it frosted his brain.
\nSo in typical fashion which was <\/p>\n
51
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\nmore fashionable in those times
\nthat it is in this, he wrote a <\/p>\n
52
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\nbook called England’s ruin and
\nwhich he directly addressed mr. <\/p>\n
53
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\nBlachford repeatedly, by using
\nhis name. <\/p>\n
54
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\nMr. Blachford.
\nAnd I don’t know how he said it,<\/p>\n
55
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\nbut I think it was something
\nlike that. <\/p>\n
56
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\nAnd, and on, and on he went and
\nand I read this book and it just<\/p>\n
57
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\nI don’t know got into me and I
\nwas in college and I had just <\/p>\n
58
\n00:04:21,200 –> 00:04:27,000
\nread Catcher in the Rye.
\nAnd it kind of reset my <\/p>\n
59
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\nrelationship to my education.
\nI don’t know. <\/p>\n
60
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\nThose of you who had to read as
\nrequired reading in English. 101<\/p>\n
61
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\nis, I did in college, Catcher in
\nthe Rye, but it was such <\/p>\n
62
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\ninsipid.
\nFilth has such a ridiculous <\/p>\n
63
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\nattempt at finding meaning in
\nthe meaninglessness of the <\/p>\n
64
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\nwisdom of this world.
\nThat when I read England’s ruin <\/p>\n
65
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\nin contrast to it and the
\nincredible defense of the truth <\/p>\n
66
\n00:05:01,000 –> 00:05:04,600
\nthat he was making that, that
\nmay in contrast to be made, so <\/p>\n
67
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\nmuch more sense than anything
\nI’d arrived outside of the <\/p>\n
68
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\nprofanity of, or excuse me.
\nIn addition, to the profanity in<\/p>\n
69
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\nCatcher, in the Rye that I made
\nup my mind in my freshman year <\/p>\n
70
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\nin college that from now on, I
\nwas going to ignore all the <\/p>\n
71
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\nsyllabus is that they gave me On
\nbooks to read in my various <\/p>\n
72
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\nclasses on anthropology and
\nsociology and psychology and <\/p>\n
73
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\nsimply read what I wanted to
\nread from our own literature <\/p>\n
74
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\nrelate that to the subject at
\nhand and then do all my my <\/p>\n
75
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\nessays and my feces on the books
\non crystal be literature <\/p>\n
76
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\nrelated, to anthropology and
\nsociology and psychology. <\/p>\n
77
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\nAnd in one class I almost
\nflunked the class gave me a d <\/p>\n
78
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\nand took me Away from my Magna
\ncume graduation to just come <\/p>\n
79
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\nLauda.
\nBut in another class in <\/p>\n
80
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\nPsychology, I wrote the same
\nessay derived from Robert <\/p>\n
81
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\nRoberts writings and his tone
\nand his disposition and the <\/p>\n
82
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\nwisdom of God’s word applied to
\nthe things of this world and <\/p>\n
83
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\nthat class the professor came
\nand he said one student has <\/p>\n
84
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\nintroduced me to a new form of
\nactivism than I did not know in <\/p>\n
85
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\nthis world.
\nI have never discovered to him. <\/p>\n
86
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\nThat was a big Discovery and
\nthat Isn’t of course is the <\/p>\n
87
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\ntruth as it presents itself to
\nthe world. <\/p>\n
88
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\nIn a conflicting message, a
\nmessage that is unnatural and <\/p>\n
89
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\nunwanted in the ears of worldly
\nmen and women. <\/p>\n
90
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\nSo he said this this new form of
\nactivism was so well put that I <\/p>\n
91
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\nfelt like giving an a quadruple
\nplus however he said no one in <\/p>\n
92
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\nmy class including myself, could
\nget floor for pluses after an A,<\/p>\n
93
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\nso I have reduced it to an a
\ntriple Plus Yes, and that’s the <\/p>\n
94
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\ngreat and that was my essay that
\nI flunked in sociology and stood<\/p>\n
95
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\nout in Psychology.
\nSo it was my friend, Robert <\/p>\n
96
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\nRoberts.
\nWho. <\/p>\n
97
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\nWho gave me that wonderful
\nintroduction to Passion that can<\/p>\n
98
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\nbe there in our love of the
\ntruth. <\/p>\n
99
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\nThe truth is really a passionate
\nthing. <\/p>\n
100
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\nAnd the reason is that the it’s
\na greater reality than the one <\/p>\n
101
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\nwe live in, we live in the world
\nas it is as men have made it. <\/p>\n
102
\n00:07:31,300 –> 00:07:33,100
\nAnd it’s reality enough, isn’t
\nit? <\/p>\n
103
\n00:07:33,300 –> 00:07:37,400
\nAs a stark reality, a harsh
\nreality, a cruel reality. <\/p>\n
104
\n00:07:37,800 –> 00:07:42,800
\nBut a reality that also has in
\nit Concepts of sharing and love <\/p>\n
105
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\nand familial relationships and
\nmale-female relationships in the<\/p>\n
106
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\nmidst of all this suffering,
\neven heroism, the heroism of the<\/p>\n
107
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\nworld.
\nAnd the protection of the powers<\/p>\n
108
\n00:07:54,300 –> 00:07:59,200
\nthat be all these things is kind
\nof this mixed message, this <\/p>\n
109
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\nirony that we live in, in the
\nreality of the world, with the <\/p>\n
110
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\nreality of the truth.
\nThat gives us the passion for it<\/p>\n
111
\n00:08:06,000 –> 00:08:10,300
\nis a greater reality than that
\nbecause it’s going to, it’s the <\/p>\n
112
\n00:08:10,300 –> 00:08:13,700
\nway that That God will take what
\nexists and reframe it. <\/p>\n
113
\n00:08:13,700 –> 00:08:17,800
\nRemold, it reshape it into the
\nreality of his world, his <\/p>\n
114
\n00:08:17,800 –> 00:08:21,500
\nkingdom, which will be the rule
\nof Christ in this world. <\/p>\n
115
\n00:08:22,100 –> 00:08:26,400
\nWhen I saw that in this brother,
\nI hope this is a man, this is a <\/p>\n
116
\n00:08:26,407 –> 00:08:32,100
\nman, I can identify with.
\nAnd so, after having read <\/p>\n
117
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\nEngland’s ruin, I read many of
\nthe other books. <\/p>\n
118
\n00:08:36,100 –> 00:08:40,600
\nThey’re in college, did reports
\non them manage to get grades. <\/p>\n
119
\n00:08:40,700 –> 00:08:44,200
\nThe 60s by writing about
\neverything but what they wanted <\/p>\n
120
\n00:08:44,200 –> 00:08:48,900
\nme to read and respond with it
\nwas so loose and strange in the <\/p>\n
121
\n00:08:48,900 –> 00:08:54,300
\n60s with teachers about justice
\nhallucinated as the students. <\/p>\n
122
\n00:08:54,300 –> 00:08:57,100
\nIn those days, if those of you
\nwho were in college in the 60s, <\/p>\n
123
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\nknow what I’m referring to.
\nThose were the Timothy Leary <\/p>\n
124
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\ndays and they were Strange Days
\nin Deeds, but a good time to <\/p>\n
125
\n00:09:04,100 –> 00:09:08,100
\nmake good grades in college on
\nanything that would Dawn on you <\/p>\n
126
\n00:09:08,100 –> 00:09:12,000
\nas being important to talk about
\nin your Your responses to those <\/p>\n
127
\n00:09:12,000 –> 00:09:15,000
\nsubjects.
\nSo but this picture, if you look<\/p>\n
128
\n00:09:15,000 –> 00:09:17,800
\nat it more closely you won’t see
\na man that is full of passion. <\/p>\n
129
\n00:09:18,700 –> 00:09:21,100
\nWhen I first saw this picture
\nand realize this is a few days <\/p>\n
130
\n00:09:21,100 –> 00:09:26,700
\nbefore he died, it made me cry.
\nMade me cry because I saw in his<\/p>\n
131
\n00:09:26,700 –> 00:09:28,200
\nface.
\nWhat I already knew was a <\/p>\n
132
\n00:09:28,208 –> 00:09:32,200
\nproblem with them.
\nHe was always somehow embroiled <\/p>\n
133
\n00:09:32,200 –> 00:09:34,600
\nin controversy, that was
\ncontroversy, his life was <\/p>\n
134
\n00:09:34,600 –> 00:09:41,200
\ndedicated to avoiding and yet
\nirresistibly involved with This,<\/p>\n
135
\n00:09:41,200 –> 00:09:43,900
\nthis was a few days before he
\nfell asleep and when you look at<\/p>\n
136
\n00:09:43,900 –> 00:09:46,700
\nhis eyes, do you think that
\nlooks like the excitement of <\/p>\n
137
\n00:09:46,700 –> 00:09:49,800
\npassion about the truth?
\nThe more likely the face of <\/p>\n
138
\n00:09:49,800 –> 00:09:56,100
\nChrist as he was facing the
\nPharisees or or Paul, when he <\/p>\n
139
\n00:09:56,100 –> 00:10:01,100
\nwas beaten up in the synagogues.
\nWhen he brought love to people <\/p>\n
140
\n00:10:01,100 –> 00:10:08,700
\nand they responded with enmity,
\nIf you’re christadelphians and <\/p>\n
141
\n00:10:08,700 –> 00:10:12,300
\nyou have a few years under your
\nbelt, know, a little something <\/p>\n
142
\n00:10:12,300 –> 00:10:16,000
\nabout that.
\nIt’s not really an indictment <\/p>\n
143
\n00:10:16,000 –> 00:10:20,000
\nagainst anything, but the fact
\nthat we are helplessly bound to <\/p>\n
144
\n00:10:20,000 –> 00:10:25,500
\nour nature and in that working
\nin the field of the development <\/p>\n
145
\n00:10:25,500 –> 00:10:29,000
\nof the mind of Christ in the
\ncontext of that particular <\/p>\n
146
\n00:10:29,000 –> 00:10:32,300
\nAffliction which is what
\ndeveloped the Lord himself in <\/p>\n
147
\n00:10:32,300 –> 00:10:36,200
\nhis relationship with a nation
\nand a particular area, <\/p>\n
148
\n00:10:36,200 –> 00:10:40,600
\npriesthood, tin recognize the
\nRoyal Majesty of the kingdom <\/p>\n
149
\n00:10:40,600 –> 00:10:42,300
\nwhen it stood right in front of
\nthem. <\/p>\n
150
\n00:10:45,000 –> 00:10:50,500
\nSo, I discovered a few years
\nback when I was putting these <\/p>\n
151
\n00:10:50,500 –> 00:10:54,000
\nthings together a letter in the
\nmiddle of a book on other <\/p>\n
152
\n00:10:54,000 –> 00:10:57,400
\nthings, of course, a Delphine
\nwritings, which was he entitled <\/p>\n
153
\n00:10:57,400 –> 00:11:02,200
\na letter to my enemies?
\nWhy would he write such a thing?<\/p>\n
154
\n00:11:02,300 –> 00:11:05,800
\nWhat would possess a man to
\nwrite a letter to his enemies? <\/p>\n
155
\n00:11:05,800 –> 00:11:09,800
\nIf you had enemies within or
\nwithout, would you send them a <\/p>\n
156
\n00:11:09,800 –> 00:11:12,400
\nletter or would you?
\nIn fact, not send them any more <\/p>\n
157
\n00:11:12,400 –> 00:11:15,300
\nletters after all the letters
\nthat you had attempted to send <\/p>\n
158
\n00:11:15,300 –> 00:11:18,100
\ndidn’t go anywhere?
\nMore like where I was when I <\/p>\n
159
\n00:11:18,100 –> 00:11:21,100
\ndiscovered his letter.
\nSo I wondered the same thing. <\/p>\n
160
\n00:11:21,100 –> 00:11:24,500
\nWhat would, what would possess a
\nman to write a letter to his <\/p>\n
161
\n00:11:24,500 –> 00:11:26,500
\nenemies?
\nAnd I am certain after reading <\/p>\n
162
\n00:11:26,800 –> 00:11:29,100
\nthat that it was a desire to
\nreconcile. <\/p>\n
163
\n00:11:29,700 –> 00:11:33,000
\nIf you know anything about
\nChrist, you know, that we are in<\/p>\n
164
\n00:11:33,000 –> 00:11:41,500
\na Ministry of reconciliation.
\nBecause we have joined with <\/p>\n
165
\n00:11:41,500 –> 00:11:45,100
\nChrist in his ministry of
\nreconcile reconciliation, which <\/p>\n
166
\n00:11:45,100 –> 00:11:50,900
\nin his case was the son of God,
\nreconciling the word, the world <\/p>\n
167
\n00:11:50,900 –> 00:11:55,200
\nto God, that this man who was a
\nmediator between God and men, <\/p>\n
168
\n00:11:55,300 –> 00:11:58,700
\nmaking this ladder between the
\nreal Mercy Seat. <\/p>\n
169
\n00:11:58,700 –> 00:12:01,700
\nIn heaven, where the two
\nCaribbean have been replaced by <\/p>\n
170
\n00:12:01,700 –> 00:12:05,200
\nGod and his son to Earth, which
\nis, I believe the, the foot of <\/p>\n
171
\n00:12:05,208 –> 00:12:08,100
\nthat ladder is in the house of
\nGod, which means, it comes down <\/p>\n
172
\n00:12:08,100 –> 00:12:12,100
\ninto our ecclesiology.
\nLife when we assemble together <\/p>\n
173
\n00:12:12,100 –> 00:12:13,600
\nand come before the Throne of
\nGod. <\/p>\n
174
\n00:12:13,600 –> 00:12:16,100
\nAnd this is the latter that
\nconnects us is the Lord Jesus <\/p>\n
175
\n00:12:16,100 –> 00:12:18,300
\nChrist, and that is his
\nreconciliation. <\/p>\n
176
\n00:12:18,300 –> 00:12:22,000
\nSo if what he when he died on
\nthe cross he died to reconcile <\/p>\n
177
\n00:12:22,000 –> 00:12:27,900
\nthe world to his father and
\nours, then becomes a Ministry of<\/p>\n
178
\n00:12:27,900 –> 00:12:31,600
\nreconciliation.
\nThen it appears to me that the <\/p>\n
179
\n00:12:31,600 –> 00:12:35,100
\ncontext of this Affliction in
\nour lives, the enmity, the <\/p>\n
180
\n00:12:35,400 –> 00:12:39,200
\nmisunderstandings, the offenses,
\nand judgments and the <\/p>\n
181
\n00:12:39,200 –> 00:12:41,600
\ncontroversies.
\nWe deal with that, seemed to be <\/p>\n
182
\n00:12:41,600 –> 00:12:45,500
\nirreconcilable on one hand, but
\nwe know our reconcilable on the <\/p>\n
183
\n00:12:45,500 –> 00:12:46,800
\nother.
\nWe have evidence that these <\/p>\n
184
\n00:12:46,800 –> 00:12:49,900
\ncontroversies are
\nirreconcilable, then all of this<\/p>\n
185
\n00:12:49,900 –> 00:12:53,600
\nis involved in training Us in
\nreconciliation because once we <\/p>\n
186
\n00:12:53,600 –> 00:12:57,200
\nenter, the the Royal
\nadministration of Christ in his <\/p>\n
187
\n00:12:57,200 –> 00:13:02,100
\nkingdom, the whole goal of that
\nKingdom that Throne will be to <\/p>\n
188
\n00:13:02,100 –> 00:13:05,600
\ntake a mortal world, which is
\njust as possessed of. <\/p>\n
189
\n00:13:05,600 –> 00:13:09,100
\nHe will be just as possessed of
\nhuman nature, then as it is now.<\/p>\n
190
\n00:13:09,800 –> 00:13:13,700
\nBut But Satan being bound up
\nusing that Administration and <\/p>\n
191
\n00:13:13,700 –> 00:13:17,000
\nthat righteous law that proceeds
\nfrom the mouth of Our Lord, to <\/p>\n
192
\n00:13:17,000 –> 00:13:19,700
\nreconcile the whole world to
\nhim. <\/p>\n
193
\n00:13:19,700 –> 00:13:22,700
\nIn the Kingdom, that
\nreconciliation would be <\/p>\n
194
\n00:13:22,700 –> 00:13:26,300
\nessentially will result in peace
\non Earth and Goodwill toward <\/p>\n
195
\n00:13:26,300 –> 00:13:28,700
\nmen.
\nIt will bless all the families <\/p>\n
196
\n00:13:28,700 –> 00:13:35,900
\nof the earth so you can see what
\nan important intrinsic subject. <\/p>\n
197
\n00:13:35,900 –> 00:13:38,600
\nIt is to think about
\nreconciliation and <\/p>\n
198
\n00:13:38,600 –> 00:13:42,700
\nReconciliation, only.
\nMeans anything in the context of<\/p>\n
199
\n00:13:42,700 –> 00:13:47,000
\nirreconcilable differences of
\nvariance, which is a fleshly <\/p>\n
200
\n00:13:47,000 –> 00:13:50,700
\nwork.
\nSo I’m going to read to you some<\/p>\n
201
\n00:13:50,700 –> 00:13:53,600
\nbits from his letter and make
\nsome points as we go about each <\/p>\n
202
\n00:13:53,600 –> 00:13:56,800
\none.
\nPete Rock at the outset of his <\/p>\n
203
\n00:13:56,800 –> 00:14:00,200
\nletter, he recognized that
\nChrist is, is really in control.<\/p>\n
204
\n00:14:00,200 –> 00:14:02,700
\nEven though when you get into a
\ncontroversy, don’t know that he <\/p>\n
205
\n00:14:02,700 –> 00:14:04,700
\nis.
\nSo he said I greet you in the <\/p>\n
206
\n00:14:04,700 –> 00:14:08,600
\nbest of good wishes, my greeting
\nmay not be acceptable. <\/p>\n
207
\n00:14:08,800 –> 00:14:13,700
\nIt is nevertheless sincere.
\nAnd you can always already sense<\/p>\n
208
\n00:14:13,700 –> 00:14:14,900
\nthe sadness.
\nI assure you. <\/p>\n
209
\n00:14:14,900 –> 00:14:18,800
\nHe said I can pray and this, I
\ndo rarely, do. <\/p>\n
210
\n00:14:18,800 –> 00:14:22,100
\nI bend my knee before the maker
\nof us all without asking him to <\/p>\n
211
\n00:14:22,100 –> 00:14:25,900
\nopen your eyes to bring your
\nsteps into pads of wisdom and <\/p>\n
212
\n00:14:25,900 –> 00:14:27,500
\nlove.
\nAnd when I read that, I think of<\/p>\n
213
\n00:14:27,500 –> 00:14:31,400
\nStephen who while he was being
\nstoned, ask God to open their <\/p>\n
214
\n00:14:31,400 –> 00:14:35,800
\neyes and he did, they may have
\ncrucified him. <\/p>\n
215
\n00:14:36,800 –> 00:14:40,200
\nBut there were 3,000 added to
\nhim in baptism on the day that <\/p>\n
216
\n00:14:40,200 –> 00:14:42,200
\nthey realized, that’s what they
\nhad done. <\/p>\n
217
\n00:14:42,400 –> 00:14:45,000
\nEven among them, the Apostle
\nPaul who held the garments while<\/p>\n
218
\n00:14:45,000 –> 00:14:50,000
\nthey stoned, Stephen was an
\noppressor ass corner, but turned<\/p>\n
219
\n00:14:50,000 –> 00:14:53,600
\ninto one of those followers
\nbecause of this of this prayer <\/p>\n
220
\n00:14:54,000 –> 00:14:57,100
\nto open their eyes.
\nAnd, you know, it’s been said, <\/p>\n
221
\n00:14:57,100 –> 00:15:00,800
\nyou’ve heard this before that,
\nthe Apostle Paul had to go blind<\/p>\n
222
\n00:15:00,800 –> 00:15:04,800
\nin order to open his eyes.
\nSuch an interesting irony in his<\/p>\n
223
\n00:15:04,800 –> 00:15:06,400
\nlife.
\nAnd I think that’s that maybe <\/p>\n
224
\n00:15:06,600 –> 00:15:09,500
\nTrue of some of the rest of us
\nin varying degrees. <\/p>\n
225
\n00:15:10,400 –> 00:15:13,500
\nHe continues to say, expect
\npersecution. <\/p>\n
226
\n00:15:13,500 –> 00:15:17,300
\nThat’s that’s the message for us
\nas we as we trace the feelings, <\/p>\n
227
\n00:15:17,300 –> 00:15:19,900
\nhe’s going through.
\nHe says, when I was quite young,<\/p>\n
228
\n00:15:19,900 –> 00:15:23,200
\nI was smitten with the beauty of
\nthe popular dictum. <\/p>\n
229
\n00:15:24,200 –> 00:15:27,000
\nThat it was a good thing.
\nA thing to be aimed at have no <\/p>\n
230
\n00:15:27,000 –> 00:15:29,500
\nenemies.
\nThis is the goal of all <\/p>\n
231
\n00:15:29,500 –> 00:15:34,700
\npoliticians, of all people who
\nachieve, a great level of status<\/p>\n
232
\n00:15:34,700 –> 00:15:36,800
\nin the world.
\nI worked under the power of this<\/p>\n
233
\n00:15:36,800 –> 00:15:39,600
\nidea for a good while, but
\nhaving the Bible standard before<\/p>\n
234
\n00:15:39,600 –> 00:15:44,200
\nme in all things, I came to see
\nthis futility and to perceive <\/p>\n
235
\n00:15:44,200 –> 00:15:46,500
\nthe reason of the saying of
\nChrist. <\/p>\n
236
\n00:15:47,400 –> 00:15:50,600
\nWoe unto you when all men shall
\nspeak. <\/p>\n
237
\n00:15:51,000 –> 00:15:56,100
\nWell of you, that’s another one
\nof those great paradoxes, that <\/p>\n
238
\n00:15:56,100 –> 00:15:59,800
\nJesus introduces into our
\nreasoning to understand that the<\/p>\n
239
\n00:15:59,800 –> 00:16:03,100
\ngoal of being christ-like is not
\nto be so loving and wonderful <\/p>\n
240
\n00:16:03,100 –> 00:16:06,300
\nwith everyone that everyone
\nrecognizes and he sees it. <\/p>\n
241
\n00:16:06,700 –> 00:16:09,400
\nAlthough you may be that loving
\nand that wonderful with <\/p>\n
242
\n00:16:09,400 –> 00:16:13,000
\neveryone.
\nYou will have conflicts and <\/p>\n
243
\n00:16:13,000 –> 00:16:16,100
\nenemies that he fears within
\nconflicts without and there is <\/p>\n
244
\n00:16:16,100 –> 00:16:19,900
\nno way we can escape.
\nSo we shouldn’t be surprised <\/p>\n
245
\n00:16:20,000 –> 00:16:22,600
\nwhen all men don’t think very
\nwell of us. <\/p>\n
246
\n00:16:23,700 –> 00:16:28,400
\nAnd all men has two areas of to
\naudiences those audiences <\/p>\n
247
\n00:16:28,400 –> 00:16:31,600
\nwithout the hate you because you
\nfollow Christ from the <\/p>\n
248
\n00:16:31,600 –> 00:16:36,100
\ndisposition of a worldly mind.
\nAnd that less fortunate audience<\/p>\n
249
\n00:16:36,100 –> 00:16:41,100
\nwithin where, enmity occurs
\nbecause of differences in <\/p>\n
250
\n00:16:41,100 –> 00:16:46,200
\njudgment and offenses that that
\nhappened without meaning without<\/p>\n
251
\n00:16:46,200 –> 00:16:52,100
\nrather intention.
\nSo this point is to say and <\/p>\n
252
\n00:16:52,100 –> 00:16:56,600
\nwe’ll see this later.
\nExpect persecution not just from<\/p>\n
253
\n00:16:56,600 –> 00:17:00,400
\nwithout but from within anybody
\nwho’s lived the truth in a while<\/p>\n
254
\n00:17:00,400 –> 00:17:03,600
\nknows that this is a feature of
\nlife in the Ecclesia. <\/p>\n
255
\n00:17:04,700 –> 00:17:07,400
\nThen he says something about I
\nservants and Men Pleasers which <\/p>\n
256
\n00:17:07,400 –> 00:17:09,800
\nto me is a very interesting set
\nof terms. <\/p>\n
257
\n00:17:10,200 –> 00:17:16,599
\nI servants and Men Pleasers.
\nHe says I found it impossible to<\/p>\n
258
\n00:17:16,599 –> 00:17:20,200
\navoid giving offense best of
\nintentions. <\/p>\n
259
\n00:17:20,800 –> 00:17:24,000
\nWell meaning full of principles
\nimpossible to avoid giving <\/p>\n
260
\n00:17:24,000 –> 00:17:26,900
\noffense and after many struggles
\nagainst the inevitable. <\/p>\n
261
\n00:17:26,900 –> 00:17:29,600
\nI quietly and grimly surrendered
\nto the inevitable. <\/p>\n
262
\n00:17:30,100 –> 00:17:32,700
\nI saw that I could not prevent
\nthe making of enemies without <\/p>\n
263
\n00:17:32,700 –> 00:17:35,600
\nbecoming an eye servant and a
\npleaser men. <\/p>\n
264
\n00:17:36,400 –> 00:17:40,400
\nI therefore made up my mind to
\naccept, enmity sort of be <\/p>\n
265
\n00:17:40,400 –> 00:17:43,300
\nresigned to it.
\nI do not mean Give up the idea <\/p>\n
266
\n00:17:43,300 –> 00:17:47,900
\nof being friendly.
\nSo I think that’s a sweet note <\/p>\n
267
\n00:17:47,900 –> 00:17:51,100
\nto end on in this particular
\nparagraph, like not mean to give<\/p>\n
268
\n00:17:51,100 –> 00:17:54,400
\nup the idea of being friendly,
\nbut I found it inevitable that I<\/p>\n
269
\n00:17:54,400 –> 00:17:59,200
\nwould have enmity but focusing
\non what he says in the middle <\/p>\n
270
\n00:17:59,200 –> 00:18:02,600
\nthere that’s in bold.
\nI could not prevent the making <\/p>\n
271
\n00:18:02,600 –> 00:18:05,500
\nof enemies without becoming a
\nnicer banana men pleaser. <\/p>\n
272
\n00:18:06,200 –> 00:18:10,500
\nThis is the false Persona that
\nis used by men who are <\/p>\n
273
\n00:18:10,500 –> 00:18:13,600
\ninterested in their own status.
\nHas more than they are in <\/p>\n
274
\n00:18:13,600 –> 00:18:17,200
\nprinciple in the following of
\nprinciples principles are the <\/p>\n
275
\n00:18:17,200 –> 00:18:21,100
\nthings that get you in trouble.
\nThat is the basic idea of all <\/p>\n
276
\n00:18:21,100 –> 00:18:23,200
\nthe things that we learn from
\nGod’s word. <\/p>\n
277
\n00:18:23,200 –> 00:18:25,600
\nThose are principles.
\nThey come to us in the form of <\/p>\n
278
\n00:18:25,600 –> 00:18:30,300
\nstories of laws of Commandments
\nof testimonies of things that <\/p>\n
279
\n00:18:30,300 –> 00:18:32,600
\nwere written about of
\ncircumstances, that meant were <\/p>\n
280
\n00:18:32,600 –> 00:18:35,500
\nhelplessly bound to like, King
\nDavid or like Paul. <\/p>\n
281
\n00:18:36,100 –> 00:18:39,800
\nAll these things are the things
\nthat give us one principal after<\/p>\n
282
\n00:18:39,800 –> 00:18:41,600
\nanother without measure, Without
\nEnd. <\/p>\n
283
\n00:18:42,400 –> 00:18:44,900
\nMany principals, can you derive
\nfrom one story? <\/p>\n
284
\n00:18:44,900 –> 00:18:48,200
\nThey just keep on yielding
\nbecause the basic idea, apply to<\/p>\n
285
\n00:18:48,200 –> 00:18:52,500
\nall manner of circumstances is
\napplicable in the form of <\/p>\n
286
\n00:18:52,500 –> 00:18:54,200
\nprinciple.
\nEven though what happened in <\/p>\n
287
\n00:18:54,200 –> 00:18:57,800
\nthat specific circumstance, in
\nscripture may not be directly <\/p>\n
288
\n00:18:57,800 –> 00:18:59,400
\napplicable to what you’re
\nexperiencing. <\/p>\n
289
\n00:18:59,400 –> 00:19:03,600
\nThe principal is there?
\nThe why the law of Moses may be <\/p>\n
290
\n00:19:03,600 –> 00:19:08,400
\nobsolete in terms of its of its
\nindictment of sin? <\/p>\n
291
\n00:19:08,800 –> 00:19:12,100
\nBut it’s certainly not obsolete
\nin the form of principle. <\/p>\n
292
\n00:19:13,000 –> 00:19:18,400
\nThe principles are just an
\nendless barrel of meal for us in<\/p>\n
293
\n00:19:18,400 –> 00:19:22,200
\nwhich we read this and we go,
\nwell, that that apply to, this <\/p>\n
294
\n00:19:22,200 –> 00:19:24,500
\nwould say this.
\nAnd that’s the basic idea of <\/p>\n
295
\n00:19:24,500 –> 00:19:27,900
\nwhat the law was trying to
\nconvey, giving us an ongoing <\/p>\n
296
\n00:19:27,900 –> 00:19:30,400
\nunderstanding of righteousness,
\nand that righteousness is of <\/p>\n
297
\n00:19:30,400 –> 00:19:32,900
\nGreat Value in our growth, in
\nthe truth, and in the <\/p>\n
298
\n00:19:32,900 –> 00:19:35,500
\nstabilization and piece of
\necclesial life. <\/p>\n
299
\n00:19:36,500 –> 00:19:39,400
\nThat’s what he’s saying.
\nAnd what my point is derived <\/p>\n
300
\n00:19:39,400 –> 00:19:42,000
\nfrom that, if I can take a
\nprincipal from his letter and <\/p>\n
301
\n00:19:42,000 –> 00:19:46,600
\nand offer it to you, is it is
\nnot to let status override <\/p>\n
302
\n00:19:46,600 –> 00:19:52,900
\nprinciple, that status is how we
\nlook is our image to Brethren <\/p>\n
303
\n00:19:52,900 –> 00:19:55,900
\nand sisters.
\nAnd if we’re all bound up in <\/p>\n
304
\n00:19:55,900 –> 00:19:59,800
\nstatus and and we make
\nprinciples defer to status, then<\/p>\n
305
\n00:19:59,800 –> 00:20:03,500
\nwe’re going to fall into the
\nTrap of being the Servants of <\/p>\n
306
\n00:20:03,500 –> 00:20:05,500
\nthe way.
\nPeople see us that’s image. <\/p>\n
307
\n00:20:06,300 –> 00:20:09,200
\nAnd pleases with men, if you
\npleases of men, are you really <\/p>\n
308
\n00:20:09,200 –> 00:20:12,000
\npleasing?
\nGod, you can carry that too far.<\/p>\n
309
\n00:20:12,000 –> 00:20:13,900
\nWe’re going to be talking about
\nthat a bit later too and <\/p>\n
310
\n00:20:13,900 –> 00:20:16,300
\nthinking you all you do is
\nplease God and doesn’t matter <\/p>\n
311
\n00:20:16,300 –> 00:20:19,200
\nwhat men think and you can go
\nwrong in that way too. <\/p>\n
312
\n00:20:19,500 –> 00:20:22,800
\nSo in every respect, what we
\ntalked about today has to be set<\/p>\n
313
\n00:20:22,800 –> 00:20:26,700
\nin balance in the balance of
\nspiritual reason, and seasoning.<\/p>\n
314
\n00:20:28,000 –> 00:20:30,600
\nAnd he speaks about hurtful
\nopposition’s that he experienced<\/p>\n
315
\n00:20:30,600 –> 00:20:34,800
\nand I think like speaking for
\nmyself, I know opposition well <\/p>\n
316
\n00:20:34,800 –> 00:20:38,400
\nand I may be speaking to those
\nof you who have been around this<\/p>\n
317
\n00:20:38,400 –> 00:20:41,100
\nblock a few times.
\nYou may know opposition, you may<\/p>\n
318
\n00:20:41,100 –> 00:20:44,400
\nif you haven’t experienced it
\ndirectly to the things that <\/p>\n
319
\n00:20:44,400 –> 00:20:46,400
\nyou’ve asserted.
\nIf you’re young and you haven’t <\/p>\n
320
\n00:20:46,400 –> 00:20:49,300
\nexperienced yet, there will be
\nopposition and if it’s not <\/p>\n
321
\n00:20:49,300 –> 00:20:52,400
\nyours, you can look at the
\nChris’s L feed community in and <\/p>\n
322
\n00:20:52,400 –> 00:20:54,500
\nask this question, is there
\nopposition? <\/p>\n
323
\n00:20:54,800 –> 00:21:00,300
\nAnd once he’s you at that answer
\nis and a An undeniable, but very<\/p>\n
324
\n00:21:00,300 –> 00:21:02,400
\nsad.
\nYes, there is opposition and it <\/p>\n
325
\n00:21:02,400 –> 00:21:07,000
\nseems to be way too strong, it’s
\ninordinate and it has caused <\/p>\n
326
\n00:21:07,100 –> 00:21:11,200
\ndivisions and splits of all
\nkinds resulting in many <\/p>\n
327
\n00:21:11,200 –> 00:21:16,200
\ndifferent fellowships and and
\nthat in light of a basic <\/p>\n
328
\n00:21:16,200 –> 00:21:19,100
\nprinciple to not let it there be
\nany Schism among us. <\/p>\n
329
\n00:21:19,100 –> 00:21:20,500
\nWe’re not supposed to say, I’m
\nof this. <\/p>\n
330
\n00:21:20,500 –> 00:21:23,700
\nAnd I’m of that, and follow this
\nname and that name, or say, all <\/p>\n
331
\n00:21:23,700 –> 00:21:26,200
\nI’m lying.
\nI’m above all that Christ. <\/p>\n
332
\n00:21:26,300 –> 00:21:29,700
\nNone of that is right but we’re
\nfellow Workers in a gospel. <\/p>\n
333
\n00:21:29,700 –> 00:21:31,900
\nThat is the only light in this
\nworld. <\/p>\n
334
\n00:21:31,900 –> 00:21:34,300
\nIt’s a dim light.
\nIt’s the reflection of the <\/p>\n
335
\n00:21:34,300 –> 00:21:37,200
\nbright light of the sun is now
\nin the dark stage of the world, <\/p>\n
336
\n00:21:37,200 –> 00:21:40,700
\nwhere only in the position of
\nthe Moon, the bride of Christ. <\/p>\n
337
\n00:21:40,800 –> 00:21:44,100
\nAs with a reflected light, puts
\nthe only light that exists in <\/p>\n
338
\n00:21:44,100 –> 00:21:47,700
\nthis world.
\nAnd that is the unity that <\/p>\n
339
\n00:21:47,700 –> 00:21:52,400
\nexists between God and Christ,
\nwhich transfers to his bride as <\/p>\n
340
\n00:21:52,400 –> 00:21:56,500
\nthe in the form of one body and
\nproduces a Unity between <\/p>\n
341
\n00:21:56,500 –> 00:22:00,000
\nourselves and Christ.
\nAnd that Unity is not designed <\/p>\n
342
\n00:22:00,300 –> 00:22:04,000
\nto make us real happy.
\nIt is designed to show people <\/p>\n
343
\n00:22:04,000 –> 00:22:06,600
\nwho don’t know the world.
\nThat is the world that the world<\/p>\n
344
\n00:22:06,600 –> 00:22:10,200
\nmight know that thou Hast sent
\nme, because when the world looks<\/p>\n
345
\n00:22:10,200 –> 00:22:14,900
\nat itself, all it sees is
\nconflict, this Unity variants <\/p>\n
346
\n00:22:14,900 –> 00:22:20,900
\npolitics fake, this false that.
\nAnd when they look at at the <\/p>\n
347
\n00:22:20,900 –> 00:22:23,300
\nbody of Christ, they are
\nsupposed to see something that <\/p>\n
348
\n00:22:23,300 –> 00:22:25,700
\nproves to them and it’s Unity
\nthat does it. <\/p>\n
349
\n00:22:25,700 –> 00:22:27,400
\nThat’s what Jesus said in his
\nprayer in John. <\/p>\n
350
\n00:22:27,800 –> 00:22:32,900
\nDean proves to them that God has
\na son that he sent his son into <\/p>\n
351
\n00:22:32,900 –> 00:22:36,300
\nthis world and the light that is
\nreflected from that. <\/p>\n
352
\n00:22:36,300 –> 00:22:40,100
\nSun’s bright light into this
\ndark, world is the light that <\/p>\n
353
\n00:22:40,100 –> 00:22:44,700
\nonly Unity can portray.
\nUnity illuminates. <\/p>\n
354
\n00:22:47,100 –> 00:22:51,900
\nSo he says I’m not able to carry
\nmyself toward you as I should <\/p>\n
355
\n00:22:51,900 –> 00:22:57,000
\ndesire, then in a moment of kind
\nof honesty he says because of <\/p>\n
356
\n00:22:57,000 –> 00:22:59,200
\nchronic physical discomfort of
\nbody. <\/p>\n
357
\n00:22:59,200 –> 00:23:03,400
\nI’m sure known that and the
\ngrimness begotten of collision <\/p>\n
358
\n00:23:03,400 –> 00:23:06,900
\nwith opposition collision with
\nopposition. <\/p>\n
359
\n00:23:06,900 –> 00:23:11,100
\nHe felt like he was in a
\ncollision, the opposition was so<\/p>\n
360
\n00:23:11,100 –> 00:23:16,200
\nforceful and met with equal
\nstrength, whatever. <\/p>\n
361
\n00:23:16,200 –> 00:23:20,400
\nHe Happened to be asserting at
\nthe time, the constant action in<\/p>\n
362
\n00:23:20,400 –> 00:23:23,200
\none line of things.
\nI realized that I must appear a <\/p>\n
363
\n00:23:23,208 –> 00:23:26,900
\nvery repugnant person.
\nIn your eyes, notwithstanding my<\/p>\n
364
\n00:23:26,900 –> 00:23:30,100
\nstrong desire and best efforts
\nto sustain a different part. <\/p>\n
365
\n00:23:31,100 –> 00:23:33,400
\nSo then he goes into the
\nimportance of principal saying, <\/p>\n
366
\n00:23:33,800 –> 00:23:36,600
\nplease do not bring charges
\nabout which I cannot own. <\/p>\n
367
\n00:23:36,900 –> 00:23:40,700
\nDon’t don’t falsely accuse me.
\nSo such an honest wise, please <\/p>\n
368
\n00:23:40,700 –> 00:23:44,300
\ndon’t do that to me.
\nThat’s what Paul’s second letter<\/p>\n
369
\n00:23:44,300 –> 00:23:46,800
\nto the Corinthians is all about,
\nas please don’t fall asleep. <\/p>\n
370
\n00:23:47,000 –> 00:23:48,400
\nIs me.
\nWe’ll see that in a minute. <\/p>\n
371
\n00:23:49,300 –> 00:23:53,200
\nI do not and have not aimed at
\npersonal exaltation. <\/p>\n
372
\n00:23:54,100 –> 00:23:56,800
\nI enjoy not and never have
\nenjoyed the position to which <\/p>\n
373
\n00:23:56,800 –> 00:23:59,900
\ncircumstances have forced me.
\nAny arranging brother can say <\/p>\n
374
\n00:23:59,900 –> 00:24:01,600
\nthis.
\nAnybody that’s involved in <\/p>\n
375
\n00:24:01,600 –> 00:24:03,700
\nreconciliation efforts can say
\nthis. <\/p>\n
376
\n00:24:04,200 –> 00:24:07,800
\nI enjoy not and never have
\nenjoyed the position in which <\/p>\n
377
\n00:24:07,800 –> 00:24:11,800
\ncircumstances have forced me.
\nWhen you are forced into a <\/p>\n
378
\n00:24:11,800 –> 00:24:14,300
\ncontroversy is not an enjoyable
\nthing. <\/p>\n
379
\n00:24:14,600 –> 00:24:17,100
\nIt’s hard work, it’s exhausted
\nwork. <\/p>\n
380
\n00:24:17,400 –> 00:24:20,000
\nMy father was a part of the
\noriginal reunions effort in <\/p>\n
381
\n00:24:20,300 –> 00:24:22,900
\nNorth America in Chicago and he
\nused to come home, totally <\/p>\n
382
\n00:24:22,900 –> 00:24:25,600
\nexhausted.
\nAll he did was talk all weekend <\/p>\n
383
\n00:24:25,700 –> 00:24:27,900
\nand he would come home and he
\nlooked like he a soldier <\/p>\n
384
\n00:24:27,900 –> 00:24:32,800
\nreturning from the thick of
\nbattle as face was all drawn as <\/p>\n
385
\n00:24:32,800 –> 00:24:35,500
\neyes were half shut and he would
\ngive a report to the Ecclesia. <\/p>\n
386
\n00:24:35,500 –> 00:24:38,900
\nAnd in the report was that like
\na man that like a sailor had no <\/p>\n
387
\n00:24:38,900 –> 00:24:42,200
\nwind in it anymore.
\nHe was so exhausted and that was<\/p>\n
388
\n00:24:42,200 –> 00:24:50,500
\nfrom the work of reconciliation.
\nSo then he says this, I enjoy <\/p>\n
389
\n00:24:50,500 –> 00:24:52,500
\nnot a never have enjoyed the
\nposition into which <\/p>\n
390
\n00:24:52,500 –> 00:24:55,100
\ncircumstances have forced me and
\nI am anxious. <\/p>\n
391
\n00:24:55,400 –> 00:24:58,000
\nThis is the importance of
\nprinciple over status. <\/p>\n
392
\n00:24:58,000 –> 00:25:02,500
\nI’m anxious only for the
\nascendancy of principle. <\/p>\n
393
\n00:25:04,500 –> 00:25:09,800
\nWhat an important thing to
\nunderstand, I’m anxious only for<\/p>\n
394
\n00:25:09,800 –> 00:25:14,100
\nthe ascendancy of principle,
\nthis is what we do in our <\/p>\n
395
\n00:25:14,100 –> 00:25:18,600
\nexhortations.
\nWe focus our hearts on the <\/p>\n
396
\n00:25:18,600 –> 00:25:22,000
\nprinciples that come from God’s
\nword and that has the ability to<\/p>\n
397
\n00:25:22,000 –> 00:25:28,200
\nbuild us up together in love and
\ncould and could hide me out of <\/p>\n
398
\n00:25:28,200 –> 00:25:31,500
\nsight.
\nWhen they are exalted, in other <\/p>\n
399
\n00:25:31,500 –> 00:25:35,800
\nwords, it really isn’t about me.
\nIt’s about the principles that <\/p>\n
400
\n00:25:35,800 –> 00:25:38,700
\nwe get that audience our
\ninstruction in righteousness in <\/p>\n
401
\n00:25:38,700 –> 00:25:43,800
\nthis ministry of reconciliation.
\nAnd he goes into what Robert <\/p>\n
402
\n00:25:43,800 –> 00:25:46,800
\nRoberts would inevitably go into
\nthe importance of Truth. <\/p>\n
403
\n00:25:47,500 –> 00:25:50,600
\nMen who rejoice in the truth.
\nAre not to be convinced a kind <\/p>\n
404
\n00:25:50,600 –> 00:25:54,200
\nof confused with those in whom
\npersonal elevation is a more <\/p>\n
405
\n00:25:54,200 –> 00:25:58,300
\ncontrolling influence and that
\nagain is this juxtaposition of <\/p>\n
406
\n00:25:58,300 –> 00:26:01,500
\nstatus and image on one’s one.
\nAnd and the elevation of <\/p>\n
407
\n00:26:01,500 –> 00:26:04,800
\nprinciples and self-sacrifice on
\nthe other. <\/p>\n
408
\n00:26:05,100 –> 00:26:07,500
\nPeople go into this.
\nThese kinds of conflicts are <\/p>\n
409
\n00:26:07,500 –> 00:26:10,300
\nself self sacrificial, they
\nendure. <\/p>\n
410
\n00:26:10,300 –> 00:26:14,100
\nEverything that is concomitant
\nin a controversy because they <\/p>\n
411
\n00:26:14,100 –> 00:26:17,700
\nare self-sacrificial.
\nIt at the root, they are very <\/p>\n
412
\n00:26:17,700 –> 00:26:19,500
\nhumble men and may not sound
\nlike it. <\/p>\n
413
\n00:26:19,500 –> 00:26:22,100
\nWhen you listen to the, their
\npassion about the truth and <\/p>\n
414
\n00:26:22,100 –> 00:26:24,700
\ntheir assertion of the
\nprinciples in the midst of <\/p>\n
415
\n00:26:24,700 –> 00:26:26,900
\ncontroversy.
\nBut these are very humble men <\/p>\n
416
\n00:26:27,500 –> 00:26:29,700
\nand they have that same kind of
\nthing. <\/p>\n
417
\n00:26:29,700 –> 00:26:33,000
\nThey’re not Interested in
\npersonal elevation. <\/p>\n
418
\n00:26:34,000 –> 00:26:37,000
\nHe goes on to say if I’ve been
\ncompelled to take a prominent <\/p>\n
419
\n00:26:37,000 –> 00:26:39,700
\nand offensive part, it has been
\nto my sorrow. <\/p>\n
420
\n00:26:40,200 –> 00:26:42,800
\nSo little has been a
\nsatisfaction in the sense of <\/p>\n
421
\n00:26:42,800 –> 00:26:45,400
\nyour surmises.
\nNow, listen to what he says and <\/p>\n
422
\n00:26:45,400 –> 00:26:49,000
\ntell me this isn’t what how how
\nJesus felt how Paul felt, how <\/p>\n
423
\n00:26:49,000 –> 00:26:52,500
\nmany of the prophets felt and
\nmay have been how you felt it is<\/p>\n
424
\n00:26:52,500 –> 00:26:59,000
\nhow I have felt So little has
\nbeen a satisfaction in the sense<\/p>\n
425
\n00:26:59,000 –> 00:27:02,900
\nof your surmises that I have
\nfelt the greatest kindness God <\/p>\n
426
\n00:27:02,900 –> 00:27:05,500
\ncould show me would be to lay
\nme. <\/p>\n
427
\n00:27:05,500 –> 00:27:09,500
\nWe’re all his servants rest.
\nwhile the present confusion <\/p>\n
428
\n00:27:09,500 –> 00:27:15,000
\nReigns upon the Earth, you can
\nfeel this way when instead of <\/p>\n
429
\n00:27:15,000 –> 00:27:19,800
\nwhen you give love and you
\nreceive hatred in exchange for <\/p>\n
430
\n00:27:19,800 –> 00:27:22,500
\nit.
\nIs this not exactly what Paul <\/p>\n
431
\n00:27:22,500 –> 00:27:24,300
\nwent through.
\nWhat the Lord himself went <\/p>\n
432
\n00:27:24,300 –> 00:27:27,300
\nthrough?
\nThey were applying love and <\/p>\n
433
\n00:27:27,300 –> 00:27:32,000
\nreceiving hatred and return.
\nThat’s what Jesus said, your gut<\/p>\n
434
\n00:27:32,000 –> 00:27:34,700
\nexpect persecution.
\nAnd when you get it, jump up for<\/p>\n
435
\n00:27:34,700 –> 00:27:38,300
\nJoy because your crown is
\nassured when you’re persecuted <\/p>\n
436
\n00:27:38,300 –> 00:27:40,500
\nfor righteousness.
\nSake blessed, are you? <\/p>\n
437
\n00:27:40,500 –> 00:27:44,300
\nHe said, so then he goes into
\nthe importance of Mercy, in the <\/p>\n
438
\n00:27:44,300 –> 00:27:47,200
\ncontext of all of this which you
\nno mercy tends to be. <\/p>\n
439
\n00:27:47,200 –> 00:27:50,400
\nThat thing that overrides,
\neverything that when there are <\/p>\n
440
\n00:27:50,400 –> 00:27:53,500
\nirreconcilable differences, is a
\nmistake, you can mistakes and <\/p>\n
441
\n00:27:53,500 –> 00:27:54,900
\nsins.
\nYou can avoid offenses in <\/p>\n
442
\n00:27:54,900 –> 00:28:00,200
\njudgment that RR e retrievable.
\nMercy’s the thing that covers it<\/p>\n
443
\n00:28:00,200 –> 00:28:06,300
\nall and says, well, you know,
\nThe best we can do in the end <\/p>\n
444
\n00:28:06,600 –> 00:28:09,500
\nChrist will resolve all things
\nand that’s that’s the sense of <\/p>\n
445
\n00:28:09,500 –> 00:28:12,900
\nmercy and now he says, if my
\nwhole work and my whole <\/p>\n
446
\n00:28:12,900 –> 00:28:15,800
\ninfluence to promote the truth
\nin public and in private in <\/p>\n
447
\n00:28:15,800 –> 00:28:20,000
\ntheory and in practice ought,
\nyou not to be merciful to what <\/p>\n
448
\n00:28:20,100 –> 00:28:23,300
\nyou may consider my infirmities.
\nThis is like a very earnestly <\/p>\n
449
\n00:28:23,300 –> 00:28:25,500
\nfeels, you know.
\nLike if I have an infirmity and <\/p>\n
450
\n00:28:25,500 –> 00:28:29,500
\nif that comes across to you as
\nan offense, shouldn’t you be <\/p>\n
451
\n00:28:29,500 –> 00:28:33,400
\nmerciful with me very
\nstraightforward, kind of I’d <\/p>\n
452
\n00:28:33,400 –> 00:28:36,400
\nlike appeal.
\nI know, please understand you <\/p>\n
453
\n00:28:36,400 –> 00:28:39,500
\nnot to help this is where he’s
\nhe is right? <\/p>\n
454
\n00:28:39,500 –> 00:28:43,100
\nIn the midst of Paul’s message
\nin his first letter to the <\/p>\n
455
\n00:28:43,100 –> 00:28:45,100
\nCorinthians when he says I am
\nyou know, you shouldn’t be <\/p>\n
456
\n00:28:45,100 –> 00:28:48,900
\nsaying I’m appalled, I’m of
\nApollo’s but we are fellow <\/p>\n
457
\n00:28:48,900 –> 00:28:51,100
\nworkers in Christ were
\ncoworkers. <\/p>\n
458
\n00:28:51,300 –> 00:28:54,900
\nThere’s a job that Jesus gave us
\nto do a return on his investment<\/p>\n
459
\n00:28:54,900 –> 00:28:56,800
\nand we should be working
\ntogether to bring him that <\/p>\n
460
\n00:28:56,800 –> 00:28:59,400
\nreturn.
\nNot just individually, not just <\/p>\n
461
\n00:28:59,400 –> 00:29:02,300
\nin the midst of schismatic
\ndifferences. <\/p>\n
462
\n00:29:02,300 –> 00:29:05,500
\nBut together, Either put the
\nemphasis on the work in the <\/p>\n
463
\n00:29:05,500 –> 00:29:08,300
\nschisms will disappear.
\nSame thing, true for <\/p>\n
464
\n00:29:08,300 –> 00:29:10,200
\nchristadelphians.
\nWe’ve got a gospel that the <\/p>\n
465
\n00:29:10,200 –> 00:29:13,000
\nworld is ignorant of how many
\npeople have you talked to in <\/p>\n
466
\n00:29:13,000 –> 00:29:15,100
\nyour life that never heard
\nanything about the kingdom, <\/p>\n
467
\n00:29:15,100 –> 00:29:17,900
\never?
\nNot one word about the kingdom. <\/p>\n
468
\n00:29:17,900 –> 00:29:21,400
\nHas they’re blind to it as if as
\nif the kingdom is something that<\/p>\n
469
\n00:29:21,400 –> 00:29:24,600
\nexists on another planet and and
\nhasn’t even come to us in the <\/p>\n
470
\n00:29:24,608 –> 00:29:27,500
\nform of a message.
\nThe very fact when Robert <\/p>\n
471
\n00:29:27,500 –> 00:29:30,200
\nRoberts came to Norfolk, they
\nput an ad in the paper that <\/p>\n
472
\n00:29:30,200 –> 00:29:32,400
\nsaid, I’m mr.
\nRoberts has is going to give a <\/p>\n
473
\n00:29:32,408 –> 00:29:36,400
\ntalk where he proposes that the
\nBible. <\/p>\n
474
\n00:29:36,400 –> 00:29:39,800
\nHe proposes to show from the
\nBible that the kingdom of God <\/p>\n
475
\n00:29:39,800 –> 00:29:43,900
\nwill be on the earth.
\nSo strange a headline that they <\/p>\n
476
\n00:29:43,900 –> 00:29:46,700
\nknew that would be in the ears
\nof its audience. <\/p>\n
477
\n00:29:47,500 –> 00:29:52,600
\nSo that kingdom is the key to
\neverything for us. <\/p>\n
478
\n00:29:52,600 –> 00:29:55,000
\nThat’s our hope that’s the
\nreality and that’s what we’re <\/p>\n
479
\n00:29:55,000 –> 00:29:59,900
\nlooking for.
\nSo he his appeal is to their <\/p>\n
480
\n00:29:59,900 –> 00:30:05,600
\nmercy and he says speaking to
\npeople, he’s trying to get to <\/p>\n
481
\n00:30:05,600 –> 00:30:11,400
\nunderstand should be his
\nco-workers ought you not help in<\/p>\n
482
\n00:30:11,400 –> 00:30:14,200
\nany way.
\nI taught you not to put your <\/p>\n
483
\n00:30:14,200 –> 00:30:16,800
\ninvestment with the bankers.
\nIf you don’t have enough talent <\/p>\n
484
\n00:30:16,800 –> 00:30:20,300
\nto produce the Vestment of
\nreturn on the investment <\/p>\n
485
\n00:30:20,300 –> 00:30:24,500
\nyourself or not to help in any
\nway in your power instead of <\/p>\n
486
\n00:30:24,500 –> 00:30:28,100
\ntrying to weaken and hinder by
\nunfriendly words and deeds. <\/p>\n
487
\n00:30:29,700 –> 00:30:32,500
\nSo this is something, you know,
\nhow we’ve said repeatedly, <\/p>\n
488
\n00:30:32,500 –> 00:30:34,600
\nthere’s a theme that’s been
\nrunning in the background of all<\/p>\n
489
\n00:30:34,600 –> 00:30:37,300
\nour remarks this weekend and
\nthat is that God has already <\/p>\n
490
\n00:30:37,300 –> 00:30:39,500
\naddressed this.
\nHe knows what we are made out of<\/p>\n
491
\n00:30:39,500 –> 00:30:42,100
\nhe made us himself.
\nHe knows what we go through in <\/p>\n
492
\n00:30:42,100 –> 00:30:45,100
\nlife and he’s already addressed
\nin advance. <\/p>\n
493
\n00:30:45,100 –> 00:30:48,000
\nThe things that we need to
\nunderstand things come up. <\/p>\n
494
\n00:30:48,000 –> 00:30:54,100
\nSo he says, listen to me, you
\nwho know righteousness, You <\/p>\n
495
\n00:30:54,100 –> 00:30:57,500
\npeople in whose heart is my
\nlawn? <\/p>\n
496
\n00:30:57,500 –> 00:31:00,200
\nAll those are, this is from
\nIsaiah, what God is referring to<\/p>\n
497
\n00:31:00,400 –> 00:31:04,300
\nis you people who have the Lord
\nJesus Christ in your heart <\/p>\n
498
\n00:31:04,300 –> 00:31:05,600
\nbecause this is the New
\nCovenant. <\/p>\n
499
\n00:31:05,600 –> 00:31:09,100
\nHe, speaking of, I will take my
\nword and write it upon your <\/p>\n
500
\n00:31:09,100 –> 00:31:11,100
\nheart.
\nIt’s not a longing to be some <\/p>\n
501
\n00:31:11,100 –> 00:31:13,100
\nexternal law.
\nI’m going to take it and <\/p>\n
502
\n00:31:13,100 –> 00:31:17,300
\ninternalize it in every follower
\nof my son, you people who know <\/p>\n
503
\n00:31:17,300 –> 00:31:19,400
\nrighteousness people in whose
\nheart is my law. <\/p>\n
504
\n00:31:19,700 –> 00:31:24,300
\nDo not fear the reproach of men,
\nit will I follow but don’t be <\/p>\n
505
\n00:31:24,300 –> 00:31:27,900
\nafraid of it or be afraid of
\ntheir insults for the moth. <\/p>\n
506
\n00:31:27,900 –> 00:31:31,700
\nWill eat them up like a garment
\nand the worm will eat them up <\/p>\n
507
\n00:31:31,700 –> 00:31:34,000
\nlike wool.
\nBut my righteousness will be <\/p>\n
508
\n00:31:34,000 –> 00:31:36,800
\nforever and my salvation from
\ngeneration to generation. <\/p>\n
509
\n00:31:37,500 –> 00:31:42,400
\nI even, I am he, who comforts
\nyou, when you are afflicted in <\/p>\n
510
\n00:31:42,400 –> 00:31:46,400
\ncontroversy and enmity, but
\nthere’s an inversion, of the <\/p>\n
511
\n00:31:46,400 –> 00:31:49,100
\npoint, the principle here is one
\nof reassurance. <\/p>\n
512
\n00:31:49,200 –> 00:31:51,100
\nThis is don’t be afraid.
\nI’m with you. <\/p>\n
513
\n00:31:51,100 –> 00:31:54,800
\nMy word is in your heart.
\nThere’s an assurance there, but <\/p>\n
514
\n00:31:54,800 –> 00:31:58,000
\nthere’s also an indictment
\nagainst the people that that run<\/p>\n
515
\n00:31:58,000 –> 00:32:02,600
\nthe unanimity, so which one are
\nyou? <\/p>\n
516
\n00:32:04,100 –> 00:32:07,500
\nWhen are you going to be the one
\nwho was a co-worker is very busy<\/p>\n
517
\n00:32:07,500 –> 00:32:10,100
\nwith the gospel, almost too busy
\nwith the gospel to get involved <\/p>\n
518
\n00:32:10,100 –> 00:32:14,500
\nwith controversies but
\nirresistibly drawn into <\/p>\n
519
\n00:32:14,500 –> 00:32:17,700
\ncontroversies, in an effort to
\nfind, peace to reconcile to <\/p>\n
520
\n00:32:17,700 –> 00:32:20,700
\nbring people together to, in
\nfact, be one of those <\/p>\n
521
\n00:32:20,700 –> 00:32:24,400
\npeacemakers that the Lord has
\nblessed in the Beatitudes. <\/p>\n
522
\n00:32:25,300 –> 00:32:33,100
\nOr are you one of these?
\nWho bring the reproach of men, <\/p>\n
523
\n00:32:33,200 –> 00:32:36,800
\nyou know, Psalm 15 queries, who
\nwill climb, Holy Hill of the <\/p>\n
524
\n00:32:36,800 –> 00:32:40,300
\nLord was going to be there and
\nbecome a part of that Royal <\/p>\n
525
\n00:32:40,300 –> 00:32:44,200
\nAdministration in the interior
\nwhere the sacrifices are offered<\/p>\n
526
\n00:32:44,200 –> 00:32:46,700
\nby Christ and those who prepare
\nthem. <\/p>\n
527
\n00:32:47,900 –> 00:32:51,300
\nWell, one of the things he says
\nand Antony answer that question <\/p>\n
528
\n00:32:51,300 –> 00:32:56,400
\nis who lifts up who takes not up
\na reproach against his brother? <\/p>\n
529
\n00:32:57,700 –> 00:33:00,600
\nSo, there are people who take up
\nreproaches and there are people <\/p>\n
530
\n00:33:00,600 –> 00:33:04,300
\nwho feel reproaches.
\nWhich one would you like to be <\/p>\n
531
\n00:33:05,200 –> 00:33:08,900
\nas a lot of studious
\nself-discipline in the answer to<\/p>\n
532
\n00:33:08,900 –> 00:33:13,700
\nthat question or not?
\nLet’s take a closer look to the <\/p>\n
533
\n00:33:13,708 –> 00:33:15,500
\nsecond letter of the
\nCorinthians. <\/p>\n
534
\n00:33:15,500 –> 00:33:18,000
\nWe’ve already seen this.
\nI’m not going to bother to read <\/p>\n
535
\n00:33:18,000 –> 00:33:20,100
\nthe introduction again.
\nWe’ve seen it three times four <\/p>\n
536
\n00:33:20,100 –> 00:33:23,000
\ntimes already.
\nYou know what he says he’s <\/p>\n
537
\n00:33:23,000 –> 00:33:24,400
\nspeaking about the God of
\ncomfort. <\/p>\n
538
\n00:33:24,400 –> 00:33:27,300
\nHe mentions comfort as many
\ntimes as he do, and he also <\/p>\n
539
\n00:33:27,600 –> 00:33:30,800
\nspeaks about Affliction.
\nBut in Paul’s case the suffering<\/p>\n
540
\n00:33:30,800 –> 00:33:33,800
\nand affliction that he endured
\nwasn’t the kind, we were <\/p>\n
541
\n00:33:33,800 –> 00:33:39,000
\nspeaking about except maybe in
\nindirectly he did receive abuse <\/p>\n
542
\n00:33:39,100 –> 00:33:42,000
\nat the hands of hostile Jews in
\nthe synagogues. <\/p>\n
543
\n00:33:42,500 –> 00:33:46,200
\nBut it was more the Affliction
\nthat came from controversy, from<\/p>\n
544
\n00:33:46,200 –> 00:33:49,500
\nmaking his appeal to Felix and
\nthinking feel it’s responding <\/p>\n
545
\n00:33:49,500 –> 00:33:53,800
\nthinking of Paul was a crazy man
\nor trying to convince the Jews <\/p>\n
546
\n00:33:53,800 –> 00:33:58,100
\nand get getting beaten up or
\nultimately getting thrown in <\/p>\n
547
\n00:33:58,100 –> 00:34:01,000
\nprison, or writing to the
\nCorinthians the saying, you <\/p>\n
548
\n00:34:01,000 –> 00:34:03,900
\nknow, like I’ve or the Galatians
\nsaying, you know, you foolish <\/p>\n
549
\n00:34:03,900 –> 00:34:07,300
\nGalatians, who has Bewitched
\nyou, there’s another gospel, <\/p>\n
550
\n00:34:07,300 –> 00:34:09,699
\nwho’s changing the gospel of
\nChrist, in the something that’s <\/p>\n
551
\n00:34:09,699 –> 00:34:12,400
\ndistorted and then it’s The
\ngospel anymore. <\/p>\n
552
\n00:34:12,800 –> 00:34:15,300
\nSo if unifier an angel of
\nHeaven, preach to you, any other<\/p>\n
553
\n00:34:15,300 –> 00:34:17,800
\ngospel than that, which of which
\nwe have preached, let him be <\/p>\n
554
\n00:34:17,800 –> 00:34:19,300
\naccursed.
\nThere’s nothing. <\/p>\n
555
\n00:34:19,300 –> 00:34:24,100
\nBut but anathema to the gospel
\nto distort it. <\/p>\n
556
\n00:34:24,500 –> 00:34:29,000
\nThose were the areas in which
\ncalled Paul experienced the <\/p>\n
557
\n00:34:29,000 –> 00:34:31,199
\nAffliction.
\nHe speaking about and in the <\/p>\n
558
\n00:34:31,199 –> 00:34:34,300
\nsecond letter it was
\nspecifically the Affliction <\/p>\n
559
\n00:34:34,300 –> 00:34:38,300
\nimpose on in of criticism that
\ncame from the accout from those <\/p>\n
560
\n00:34:38,300 –> 00:34:41,100
\nhis opposers in the Corinthian
\nAckley. <\/p>\n
561
\n00:34:41,300 –> 00:34:43,199
\nAsia.
\nAfter his first letter, he sent <\/p>\n
562
\n00:34:43,199 –> 00:34:45,900
\nthem a letter he meant.
\nWell it hurt them really bad. <\/p>\n
563
\n00:34:45,900 –> 00:34:48,800
\nThey finally resolve the
\nproblems on it, if they resolve <\/p>\n
564
\n00:34:48,800 –> 00:34:52,000
\nthe the schisms.
\nBut out of that first letter <\/p>\n
565
\n00:34:52,000 –> 00:34:56,800
\ncame, a lot of fault-finding and
\nfalse accusation against Paul. <\/p>\n
566
\n00:34:57,300 –> 00:35:01,200
\nAnd that’s what the second
\nletter he was compelled to write<\/p>\n
567
\n00:35:01,800 –> 00:35:05,700
\nin order to address it.
\nIt’s interesting in the second <\/p>\n
568
\n00:35:05,700 –> 00:35:08,000
\nletter, he was forced into
\nself-defense. <\/p>\n
569
\n00:35:08,400 –> 00:35:11,900
\nHe didn’t want to defend himself
\nand he kept saying, I speak as a<\/p>\n
570
\n00:35:11,900 –> 00:35:14,100
\nfool, but I’m going to post a
\nlittle bit about what I did <\/p>\n
571
\n00:35:14,100 –> 00:35:15,700
\nhere.
\nWhat I did there, look at what <\/p>\n
572
\n00:35:15,700 –> 00:35:17,400
\nI’m doing.
\nLook at how much I love you. <\/p>\n
573
\n00:35:17,600 –> 00:35:21,900
\nJesus made the same appeal to
\nthe people that put the enmity <\/p>\n
574
\n00:35:21,900 –> 00:35:25,000
\nagainst him when he said.
\nIf you don’t believe my words, <\/p>\n
575
\n00:35:25,000 –> 00:35:27,500
\nbelieve my works.
\nWhy won’t you believe me? <\/p>\n
576
\n00:35:27,600 –> 00:35:31,100
\nThese are not my words.
\nHe would say in self-defense. <\/p>\n
577
\n00:35:31,300 –> 00:35:33,800
\nThese are the words of my father
\nlistened to them. <\/p>\n
578
\n00:35:34,000 –> 00:35:37,500
\nThey come You threw me from God,
\nthe god that you say, you <\/p>\n
579
\n00:35:37,500 –> 00:35:41,800
\nworship at her ignoring, when he
\nstands in front of you, like <\/p>\n
580
\n00:35:41,800 –> 00:35:45,300
\nJesus, like Paul, sometimes we
\ncan be forced and Robert <\/p>\n
581
\n00:35:45,300 –> 00:35:46,900
\nRoberts.
\nWas also forced into <\/p>\n
582
\n00:35:46,900 –> 00:35:50,900
\nself-defense and pole resorts to
\nboasting 29, times in his second<\/p>\n
583
\n00:35:50,900 –> 00:35:52,500
\nletter.
\nAnd this was brought to my <\/p>\n
584
\n00:35:52,500 –> 00:35:55,400
\nattention by Brother Roberts in
\nthe context of his letter to his<\/p>\n
585
\n00:35:55,400 –> 00:35:58,300
\nenemies.
\nWhat caused the conflict in <\/p>\n
586
\n00:35:58,300 –> 00:36:02,600
\nCorinth?
\nWell, the first letter is <\/p>\n
587
\n00:36:02,600 –> 00:36:05,000
\ninvolved with Discord and
\ndissipation. <\/p>\n
588
\n00:36:06,600 –> 00:36:09,500
\nBut isn’t that not what Jesus
\nsaid, we would be dealing with, <\/p>\n
589
\n00:36:09,800 –> 00:36:12,900
\nespecially not in Paul’s time
\nand yet, he, it was introduced <\/p>\n
590
\n00:36:12,900 –> 00:36:15,100
\nin his time.
\nBut it’s carried through all the<\/p>\n
591
\n00:36:15,100 –> 00:36:19,700
\nway to our times, where it’s it
\nhave an extreme level Discord <\/p>\n
592
\n00:36:19,800 –> 00:36:23,400
\nand dissipation are the two
\nthings Jesus identified, which <\/p>\n
593
\n00:36:23,400 –> 00:36:25,900
\nwould be present in the
\nvineyard. <\/p>\n
594
\n00:36:26,600 –> 00:36:31,000
\nWhen the delay of his coming was
\nbeing experienced as we are <\/p>\n
595
\n00:36:31,000 –> 00:36:34,200
\nexperiencing it right now,
\nthey’re in the delay. <\/p>\n
596
\n00:36:34,600 –> 00:36:36,300
\nEverybody expected to become a
\nwhole lot earlier. <\/p>\n
597
\n00:36:36,400 –> 00:36:39,800
\nEarlier than he ever has come so
\nfar and that is the delay. <\/p>\n
598
\n00:36:39,800 –> 00:36:42,800
\nAnd in that delay, there are two
\nprincipal things that Jesus <\/p>\n
599
\n00:36:42,800 –> 00:36:46,300
\nidentified would be the cause
\nthe root cause of the trouble in<\/p>\n
600
\n00:36:46,300 –> 00:36:49,000
\nhis Vineyard and they were
\nDiscord and dissipation. <\/p>\n
601
\n00:36:49,600 –> 00:36:52,700
\nThis is the way he characterizes
\nhis Ecclesia, his household in <\/p>\n
602
\n00:36:52,700 –> 00:36:56,200
\nthe in the last days of before
\nhe comes. <\/p>\n
603
\n00:36:56,500 –> 00:36:59,900
\nIf that Wicked servant says to
\nhimself, my master is delayed. <\/p>\n
604
\n00:37:01,500 –> 00:37:04,100
\nAnd begins to beat his fellow
\nservants. <\/p>\n
605
\n00:37:04,500 –> 00:37:07,500
\nSo there’s a relationship
\nbetween Jesus not coming back <\/p>\n
606
\n00:37:07,500 –> 00:37:12,100
\nyet and the disposition of
\npeople in his Vineyard going <\/p>\n
607
\n00:37:12,800 –> 00:37:19,300
\ngoing wrong, getting hostile and
\noppositional, and defiant. <\/p>\n
608
\n00:37:22,000 –> 00:37:24,300
\nIf he begins to beat his fellow
\nservants, I don’t think this <\/p>\n
609
\n00:37:24,300 –> 00:37:26,000
\nnecessarily means literal
\nbeatings. <\/p>\n
610
\n00:37:26,000 –> 00:37:29,300
\nI think it’s the beatings of
\ncontroversy, the beatings of <\/p>\n
611
\n00:37:29,300 –> 00:37:32,800
\nwords of offenses and judgments
\nas they beat Upon Our Hearts. <\/p>\n
612
\n00:37:33,500 –> 00:37:37,000
\nAnd make us feel like our lives
\nare ruined because of them. <\/p>\n
613
\n00:37:37,500 –> 00:37:41,100
\nThat’s the Discord.
\nWould you say there’s Discord in<\/p>\n
614
\n00:37:41,100 –> 00:37:43,900
\nthe last days?
\nAnd the vineyard have you ever <\/p>\n
615
\n00:37:43,900 –> 00:37:48,200
\nseen this court would Jesus?
\nWas there in advance? <\/p>\n
616
\n00:37:48,200 –> 00:37:50,200
\nWasn’t he speaking about our
\ntimes? <\/p>\n
617
\n00:37:50,500 –> 00:37:54,100
\nHe said, well expect this don’t
\nbe surprised when this happens <\/p>\n
618
\n00:37:55,000 –> 00:37:58,300
\nand who eats and drinks with
\ndrunkards. <\/p>\n
619
\n00:37:59,000 –> 00:38:00,800
\nI’m not going to go into it
\nright here. <\/p>\n
620
\n00:38:01,800 –> 00:38:06,600
\nJust think for a minute, what a
\nprobing indictment in the <\/p>\n
621
\n00:38:06,600 –> 00:38:09,600
\nvineyard that must be in the
\nlast days. <\/p>\n
622
\n00:38:09,700 –> 00:38:13,000
\nDays before he returns.
\nWould you say there’s a problem?<\/p>\n
623
\n00:38:14,800 –> 00:38:21,500
\nEating and drinking.
\nWith dissipated people. <\/p>\n
624
\n00:38:24,100 –> 00:38:26,200
\nDon’t necessarily have to be in
\nthe bar with them. <\/p>\n
625
\n00:38:26,200 –> 00:38:30,600
\nDo you anymore?
\nThey’re accessible in all points<\/p>\n
626
\n00:38:31,200 –> 00:38:34,400
\nworldwide there.
\nDissipation is everywhere. <\/p>\n
627
\n00:38:34,400 –> 00:38:38,000
\nPresent in our lives.
\nIt’s just a click away. <\/p>\n
628
\n00:38:39,200 –> 00:38:41,700
\nWould you say this is a problem?
\nI’m sure it is. <\/p>\n
629
\n00:38:42,300 –> 00:38:45,000
\nI’m so, are you?
\nWe’re not in any disagreement on<\/p>\n
630
\n00:38:45,000 –> 00:38:46,800
\nthis point.
\nYou live in this world, you know<\/p>\n
631
\n00:38:46,800 –> 00:38:48,800
\nwhat I’m saying?
\nWe don’t need to probe it too <\/p>\n
632
\n00:38:48,800 –> 00:38:52,800
\ndeeply, but these are the two
\nthings that Jesus said are part <\/p>\n
633
\n00:38:52,800 –> 00:38:56,300
\nof the delay, the characteristic
\nof the delay, I they may in part<\/p>\n
634
\n00:38:56,300 –> 00:39:00,200
\nbe caused by the delay, but they
\nare also the conditions that we <\/p>\n
635
\n00:39:00,200 –> 00:39:03,000
\nspecifically are dealing with in
\nthe vineyard. <\/p>\n
636
\n00:39:03,000 –> 00:39:05,400
\nThis is respective to The
\nVineyards. <\/p>\n
637
\n00:39:05,400 –> 00:39:08,800
\nBad enough in the world but
\nthink of it if it’s safe. <\/p>\n
638
\n00:39:09,000 –> 00:39:13,200
\nBeing into the vineyard.
\nAnd then of offenses in <\/p>\n
639
\n00:39:13,200 –> 00:39:17,300
\njudgments in his second letter,
\nhe says this for his letters, <\/p>\n
640
\n00:39:17,300 –> 00:39:20,500
\nthey say are weighty and
\nPowerful. <\/p>\n
641
\n00:39:20,700 –> 00:39:23,700
\nSo that was what the people that
\nwere Pro Paul’s Point were <\/p>\n
642
\n00:39:23,700 –> 00:39:27,000
\nsaying.
\nSo that’s that’s the offense <\/p>\n
643
\n00:39:27,000 –> 00:39:28,800
\nlike is letters.
\nYou know, they’re waiting and <\/p>\n
644
\n00:39:28,800 –> 00:39:32,900
\nPowerful to us.
\nIt’s offencive, but now they’re <\/p>\n
645
\n00:39:32,908 –> 00:39:34,700
\ngoing to make a judgment as well
\nas bodily. <\/p>\n
646
\n00:39:34,700 –> 00:39:39,500
\nPresence is weak is speech.
\nContemptible listen, anything <\/p>\n
647
\n00:39:39,500 –> 00:39:43,300
\nPaul says.
\nSo that’s, that’s the Judgment, <\/p>\n
648
\n00:39:43,400 –> 00:39:45,500
\nit’s offenses in judgments.
\nAnd if you think about it and <\/p>\n
649
\n00:39:45,500 –> 00:39:49,200
\nthe controversies of
\nchristadelphians at the root, <\/p>\n
650
\n00:39:49,200 –> 00:39:53,200
\nthere may be a serious problem
\nwith a doctrine that is wrong, <\/p>\n
651
\n00:39:53,700 –> 00:39:55,800
\nwhen we all love the truth.
\nAnd We’re Protectors of the <\/p>\n
652
\n00:39:55,808 –> 00:39:57,400
\ntruth, we’re Defenders of the
\ntruth. <\/p>\n
653
\n00:39:57,600 –> 00:40:00,100
\nThe truth is the is our Hallmark
\nin this world. <\/p>\n
654
\n00:40:00,100 –> 00:40:03,000
\nThat’s the thing that energizes
\nand sustains us through time. <\/p>\n
655
\n00:40:04,200 –> 00:40:07,000
\nBut is that all that the
\ncontroversies are involved with <\/p>\n
656
\n00:40:07,000 –> 00:40:10,000
\nthe just, you know, discussions
\nabout what’s true and what’s not<\/p>\n
657
\n00:40:10,000 –> 00:40:13,200
\ntrue in the midst of a
\ncontroversy emotions, get <\/p>\n
658
\n00:40:13,200 –> 00:40:15,800
\naroused and they are fleshly,
\nthere’s variance. <\/p>\n
659
\n00:40:15,800 –> 00:40:18,400
\nAnd there’s an emulation, is a
\nlot of other negative emotions <\/p>\n
660
\n00:40:18,400 –> 00:40:22,400
\nand fleshly responses and these
\ncause offenses and judgments. <\/p>\n
661
\n00:40:23,100 –> 00:40:25,800
\nWhat I mean by that is people
\nwill say Do things that are <\/p>\n
662
\n00:40:25,800 –> 00:40:28,900
\noffensive to others.
\nThey may not mean to be, but <\/p>\n
663
\n00:40:28,900 –> 00:40:32,700
\nthey are they work out that way
\nand then there are differences <\/p>\n
664
\n00:40:32,700 –> 00:40:34,400
\nin judgment.
\nAll you have to do is sit on <\/p>\n
665
\n00:40:34,400 –> 00:40:37,300
\narranging board to know the
\ndifferences. <\/p>\n
666
\n00:40:37,700 –> 00:40:39,600
\nWhat?
\nDifferences in judgment are like<\/p>\n
667
\n00:40:40,000 –> 00:40:42,700
\nand or One Ecclesia versus
\nanother occasion. <\/p>\n
668
\n00:40:42,700 –> 00:40:46,000
\nA difference in judgment there
\nor one fellowship and another <\/p>\n
669
\n00:40:46,000 –> 00:40:47,800
\nfellowship and a difference in
\njudgment. <\/p>\n
670
\n00:40:47,800 –> 00:40:51,200
\nTheir offenses and judgment are
\nat the root of it all and first <\/p>\n
671
\n00:40:51,200 –> 00:40:54,200
\nand second Corinthians are all
\nabout offenses in judgment. <\/p>\n
672
\n00:40:54,200 –> 00:40:56,800
\nYou want to find out Out what
\nwe’re dealing with now in <\/p>\n
673
\n00:40:56,800 –> 00:41:00,600
\nDiscord, anticipation, read 1st
\nand 2nd Corinthians again and <\/p>\n
674
\n00:41:00,600 –> 00:41:03,400
\nyou’ll understand it in the
\ncontext of offenses in judgment.<\/p>\n
675
\n00:41:04,800 –> 00:41:06,900
\nSo they made these judgments
\nabout Paul’s going to bullet <\/p>\n
676
\n00:41:06,900 –> 00:41:09,700
\nthrough these pretty quickly
\nwithout getting into, we’re so <\/p>\n
677
\n00:41:09,700 –> 00:41:12,900
\nmuch where they are, if put
\nthese in the references so that <\/p>\n
678
\n00:41:12,900 –> 00:41:15,300
\nyou can get the PDFs and look at
\nit for yourself. <\/p>\n
679
\n00:41:15,300 –> 00:41:20,900
\nBut the his opposers in the
\nCorinthian, Ecclesia suede, many<\/p>\n
680
\n00:41:20,900 –> 00:41:25,400
\npeople, many Brethren against
\nPaul to the extent that after <\/p>\n
681
\n00:41:25,400 –> 00:41:27,600
\nthat and after his other
\nconflicts and other equations. <\/p>\n
682
\n00:41:27,600 –> 00:41:31,900
\nBy the time he was incarcerated
\nin Rome and and put down on his <\/p>\n
683
\n00:41:31,900 –> 00:41:34,400
\nknees in front of a Roman
\nCenturion. <\/p>\n
684
\n00:41:34,400 –> 00:41:36,700
\nWho And cut his head off to
\nexecute him. <\/p>\n
685
\n00:41:37,800 –> 00:41:41,000
\nHe was all.
\nBut left alone, he was all but <\/p>\n
686
\n00:41:41,000 –> 00:41:46,000
\nabandoned.
\nSo so Furious was the opposition<\/p>\n
687
\n00:41:46,000 –> 00:41:51,800
\nthat came against him and this
\nwas recognized by Paul, in his <\/p>\n
688
\n00:41:51,800 –> 00:41:55,100
\nletter to the Corinthians.
\nSo they said well, he said he <\/p>\n
689
\n00:41:55,107 –> 00:41:56,400
\nwas going to come and he didn’t
\ncome. <\/p>\n
690
\n00:41:56,400 –> 00:41:58,200
\nHe’s he says yes.
\nThen he says no. <\/p>\n
691
\n00:41:58,200 –> 00:41:59,900
\nThen he says yes, and he says
\nknows it. <\/p>\n
692
\n00:41:59,900 –> 00:42:03,000
\nCan anybody understand what Paul
\nis getting at one day? <\/p>\n
693
\n00:42:03,000 –> 00:42:04,500
\nIt’s yes.
\nNext day, it’s no. <\/p>\n
694
\n00:42:04,600 –> 00:42:07,300
\nNo.
\nAnd you know as insipid as that <\/p>\n
695
\n00:42:07,300 –> 00:42:12,900
\nsounds it hurt Paul.
\nThey accused him of changing his<\/p>\n
696
\n00:42:12,900 –> 00:42:14,300
\nplans.
\nMeaning like the guys <\/p>\n
697
\n00:42:14,300 –> 00:42:17,400
\nunreliable, if he’s unreliable
\nin his plans. <\/p>\n
698
\n00:42:17,600 –> 00:42:19,400
\nWhy would you listen to his
\nadvice? <\/p>\n
699
\n00:42:20,000 –> 00:42:22,100
\nYou just generally unreliable in
\nthe plans. <\/p>\n
700
\n00:42:22,100 –> 00:42:24,600
\nProve it so way.
\nThe devil worked picks. <\/p>\n
701
\n00:42:24,600 –> 00:42:27,900
\nOne thing up to wrongfully
\naccused someone of something <\/p>\n
702
\n00:42:27,900 –> 00:42:36,100
\nelse as he was a coward.
\nHe corrupted the word. <\/p>\n
703
\n00:42:36,400 –> 00:42:40,200
\nYou know, well, not according to
\nPaul, he goes to Great Lengths. <\/p>\n
704
\n00:42:40,200 –> 00:42:43,300
\nIn the said, second letter to
\nprove not, he wasn’t corrupting.<\/p>\n
705
\n00:42:43,300 –> 00:42:49,100
\nHe was exalting the word.
\nYou lack the support of the <\/p>\n
706
\n00:42:49,100 –> 00:42:53,000
\npeople in Authority, maybe some
\nof the leaders in the equations.<\/p>\n
707
\n00:42:53,600 –> 00:42:56,100
\nHe was dishonest.
\nThese are actually the things <\/p>\n
708
\n00:42:56,100 –> 00:42:59,800
\nthey said about the Apostle Paul
\nthis man that we love for his, <\/p>\n
709
\n00:43:00,100 –> 00:43:05,500
\nhis fervor in the truth.
\nSo he made this appeal to them. <\/p>\n
710
\n00:43:05,500 –> 00:43:07,600
\nHe said, no, I plead with you
\nBrethren by the name of our <\/p>\n
711
\n00:43:07,607 –> 00:43:09,900
\nLord.
\nJesus Christ that you all speak.<\/p>\n
712
\n00:43:09,900 –> 00:43:14,000
\nThe same thing work to find the
\nsame mind in judgment. <\/p>\n
713
\n00:43:14,000 –> 00:43:17,200
\nThat you’d be no divisions among
\nyou, but that ye be perfectly <\/p>\n
714
\n00:43:17,200 –> 00:43:20,800
\njoined together in the same mind
\nand the same judgment. <\/p>\n
715
\n00:43:20,900 –> 00:43:25,900
\nAnd this doesn’t only apply to
\nlife and enter a collegial <\/p>\n
716
\n00:43:25,900 –> 00:43:29,000
\nrelationships or enter
\nFellowship relationships. <\/p>\n
717
\n00:43:29,200 –> 00:43:32,800
\nThis also applies inside and
\nEcclesia, within in the <\/p>\n
718
\n00:43:32,900 –> 00:43:34,900
\nBrothers, in the equation, in
\nparticular, in the brothers in <\/p>\n
719
\n00:43:34,900 –> 00:43:37,000
\nthe arranging board.
\nIt’s been said that if your <\/p>\n
720
\n00:43:37,000 –> 00:43:39,100
\nranging board is divided, the
\nEcclesia will divide. <\/p>\n
721
\n00:43:39,400 –> 00:43:41,600
\nI think you could look into
\nhistory and find that to be <\/p>\n
722
\n00:43:41,600 –> 00:43:46,100
\npretty much a pattern that is
\nrecognizable in our community. <\/p>\n
723
\n00:43:46,400 –> 00:43:50,000
\nSo his appeal comes back and he
\nsays be of the same mind and the<\/p>\n
724
\n00:43:50,000 –> 00:43:55,000
\nsame judgment.
\nBut that Is not natural. <\/p>\n
725
\n00:43:56,300 –> 00:43:58,100
\nIs this a wonderful
\nillustration? <\/p>\n
726
\n00:43:59,700 –> 00:44:02,600
\nOf men.
\nMaybe some women too. <\/p>\n
727
\n00:44:02,600 –> 00:44:06,800
\nThere will be a caddy but man,
\nthis is what men do they either.<\/p>\n
728
\n00:44:06,800 –> 00:44:10,500
\nDo it in the ring, Ultimate
\nFighting or whatever, or they <\/p>\n
729
\n00:44:10,500 –> 00:44:14,600
\nbox each other or they compete
\nin business and they’re ruthless<\/p>\n
730
\n00:44:14,600 –> 00:44:18,300
\nor they assassinate each other
\npolitically or they get at it <\/p>\n
731
\n00:44:18,300 –> 00:44:22,500
\nwith differences in judgment on
\nspiritual matters. <\/p>\n
732
\n00:44:22,800 –> 00:44:25,700
\nAnd is it not all the same
\nthing? <\/p>\n
733
\n00:44:26,400 –> 00:44:31,600
\nIt’s competition, it’s vying for
\nstatus, it’s seeing who’s Got <\/p>\n
734
\n00:44:31,600 –> 00:44:35,800
\nthe stronger intellectual are
\nmore theological arm and so they<\/p>\n
735
\n00:44:35,800 –> 00:44:38,200
\nsit there and they go this way
\nand they go that way and <\/p>\n
736
\n00:44:38,200 –> 00:44:41,500
\nsometimes the arms break under
\nthe stress. <\/p>\n
737
\n00:44:41,800 –> 00:44:47,400
\nIt is not natural.
\nTo have saying this in mind and <\/p>\n
738
\n00:44:47,400 –> 00:44:50,600
\nthat’s because it’s spiritual.
\nAll the things that we are <\/p>\n
739
\n00:44:50,600 –> 00:44:54,700
\ncalled to In Christ.
\nHave his mind is spiritual and <\/p>\n
740
\n00:44:54,700 –> 00:44:58,600
\nbeing spiritual takes work that
\nruns against our grain. <\/p>\n
741
\n00:44:58,600 –> 00:45:04,400
\nThat’s why we say it’s not
\nnatural, naturally were sown in <\/p>\n
742
\n00:45:04,400 –> 00:45:08,400
\ndishonor.
\nSpiritually were raised in <\/p>\n
743
\n00:45:08,400 –> 00:45:10,800
\nglory.
\nSo this is you know kind of like<\/p>\n
744
\n00:45:10,800 –> 00:45:14,100
\nthe plight of human nature
\nregardless of whether we want it<\/p>\n
745
\n00:45:14,100 –> 00:45:14,900
\nto be that way.
\nOr not. <\/p>\n
746
\n00:45:14,900 –> 00:45:20,600
\nThis is the way life is going to
\ngo over briefly offenses in <\/p>\n
747
\n00:45:20,600 –> 00:45:23,400
\njudgment specifically, Discord
\nand disagreement, and variance <\/p>\n
748
\n00:45:23,400 –> 00:45:28,400
\nand emulation and show you what
\nit is that that produces this <\/p>\n
749
\n00:45:28,400 –> 00:45:34,700
\ndisposition to the extent in
\nBrothers, where it offsets, a <\/p>\n
750
\n00:45:34,700 –> 00:45:38,300
\nspiritual disposition, much more
\nnatural to go into this realm <\/p>\n
751
\n00:45:39,100 –> 00:45:44,300
\nand maybe not even realize it.
\nThat’s what Jesus said about <\/p>\n
752
\n00:45:44,300 –> 00:45:47,200
\noffenses in judgments that
\npreparest a table before me, <\/p>\n
753
\n00:45:47,200 –> 00:45:50,700
\nthat is the table of
\nreconciliation that table, which<\/p>\n
754
\n00:45:50,700 –> 00:45:54,000
\nwe use to show that we’re
\nunified in Christ. <\/p>\n
755
\n00:45:54,500 –> 00:45:58,900
\nWe have a common Union in our
\ncommunion and it represents our <\/p>\n
756
\n00:45:58,900 –> 00:46:01,100
\nunity in Christ.
\nIt represents our fellowship for<\/p>\n
757
\n00:46:01,100 –> 00:46:03,900
\nall the more important to be of
\nthe same mind and judgment <\/p>\n
758
\n00:46:03,900 –> 00:46:07,000
\ndoctrinally and the way that
\nDoctrine is practiced very, very<\/p>\n
759
\n00:46:07,000 –> 00:46:09,900
\nimportant to us.
\nAnd it’s right for us to assign <\/p>\n
760
\n00:46:09,900 –> 00:46:12,700
\nthe level of apartments that we
\ndo to it but it is wrong. <\/p>\n
761
\n00:46:12,800 –> 00:46:17,000
\nFor us to carry it over into
\nextreme inordinate controversy, <\/p>\n
762
\n00:46:17,700 –> 00:46:19,800
\nthe things about it, that are
\nright, things about it, that are<\/p>\n
763
\n00:46:19,800 –> 00:46:23,800
\nwrong, we all know that.
\nAnd that’s the difficult work <\/p>\n
764
\n00:46:23,800 –> 00:46:26,900
\nthat we have in producing
\nreconciliation in this context, <\/p>\n
765
\n00:46:27,300 –> 00:46:31,600
\nJesus preparation of a table was
\nin the presence of his enemies. <\/p>\n
766
\n00:46:32,400 –> 00:46:34,900
\nAnd I think that follows through
\nwith the Lord Jesus Christ, as <\/p>\n
767
\n00:46:34,900 –> 00:46:36,800
\nhe is present among us even to
\nthis day. <\/p>\n
768
\n00:46:37,200 –> 00:46:41,200
\nIt’s in the midst of enemies.
\nHowever, you want to whatever <\/p>\n
769
\n00:46:41,200 –> 00:46:46,600
\nlevel you want to use that term.
\nIn your understanding of what <\/p>\n
770
\n00:46:46,600 –> 00:46:48,700
\nRobert Robert said about the
\nrecord of the cliche of life <\/p>\n
771
\n00:46:48,700 –> 00:46:51,100
\nseems to be one of constant
\ncontroversy. <\/p>\n
772
\n00:46:52,900 –> 00:46:55,000
\nSo should that make you
\ndiscourage and that make you <\/p>\n
773
\n00:46:55,000 –> 00:46:58,400
\nsay, well, I don’t need this
\nturn around and walk out the <\/p>\n
774
\n00:46:58,400 –> 00:46:59,600
\ndoor.
\nI quit. <\/p>\n
775
\n00:47:00,200 –> 00:47:03,900
\nIs that the response that we’re
\nsupposed to make to the record <\/p>\n
776
\n00:47:03,900 –> 00:47:06,700
\nof occlusal Life?
\nWhat would we have done? <\/p>\n
777
\n00:47:06,800 –> 00:47:11,000
\nIf Jesus had done that, he
\nturned around and walked out of <\/p>\n
778
\n00:47:11,000 –> 00:47:13,700
\nIsrael saying I quit and he
\ncould have done that any Time. <\/p>\n
779
\n00:47:14,000 –> 00:47:16,400
\nWell, we don’t have done.
\nIf Paul had done that Paul, let <\/p>\n
780
\n00:47:16,400 –> 00:47:21,200
\nhimself get beat up.
\nHe was so he understood the <\/p>\n
781
\n00:47:21,200 –> 00:47:26,300
\nprinciple of the tenacity of
\nbringing unnatural feelings, to <\/p>\n
782
\n00:47:26,300 –> 00:47:29,700
\nspiritual feelings, in the midst
\nof these controversies in the <\/p>\n
783
\n00:47:29,700 –> 00:47:31,800
\nEcclesia.
\nSo he was persistent. <\/p>\n
784
\n00:47:31,800 –> 00:47:34,900
\nHe was indomitable, you couldn’t
\nstop, he had to cut off his head<\/p>\n
785
\n00:47:34,900 –> 00:47:37,500
\nto stop him yet to crucify
\nChrist to stop him. <\/p>\n
786
\n00:47:38,000 –> 00:47:39,200
\nWhat is it?
\nThat will stop you. <\/p>\n
787
\n00:47:39,200 –> 00:47:41,000
\nYou should have that kind of
\ntenacity. <\/p>\n
788
\n00:47:41,500 –> 00:47:43,300
\nYou should stay there and do
\neverything you can. <\/p>\n
789
\n00:47:43,400 –> 00:47:45,700
\nAnd all your life working with
\nall of this that we’re talking <\/p>\n
790
\n00:47:45,700 –> 00:47:48,100
\nabout.
\nYou know, it as well as I do in <\/p>\n
791
\n00:47:48,100 –> 00:47:50,500
\nthe midst of something, we
\nshould expect. <\/p>\n
792
\n00:47:50,800 –> 00:47:53,000
\nThis is something.
\nThis is not a strange thing. <\/p>\n
793
\n00:47:53,300 –> 00:47:57,000
\nThis is something Jesus Promised
\nwould be existent in his <\/p>\n
794
\n00:47:57,000 –> 00:47:59,900
\nhousehold, especially in the
\nlast days and just Discord <\/p>\n
795
\n00:47:59,900 –> 00:48:03,300
\nanticipation.
\nSo fences, come from hatred. <\/p>\n
796
\n00:48:03,800 –> 00:48:06,400
\nIt’s not just like, well
\nintellectually, I find that so <\/p>\n
797
\n00:48:06,400 –> 00:48:10,800
\noffensive.
\nThey come the offense as it is <\/p>\n
798
\n00:48:11,600 –> 00:48:13,600
\nasserted in animals.
\nAction. <\/p>\n
799
\n00:48:13,600 –> 00:48:16,400
\nMany times false against a
\nbrother comes from hatred. <\/p>\n
800
\n00:48:16,400 –> 00:48:20,300
\nAnd hatred comes from something
\njust can’t stand. <\/p>\n
801
\n00:48:21,000 –> 00:48:23,300
\nIt doesn’t come from, just
\ndifferences in judgment. <\/p>\n
802
\n00:48:23,300 –> 00:48:25,200
\nWe can have differences in
\njudgment and not hate each <\/p>\n
803
\n00:48:25,200 –> 00:48:27,100
\nother.
\nWhen we hate each other, it <\/p>\n
804
\n00:48:27,100 –> 00:48:30,300
\nturns into that kind of offense
\nand this is the proverb that <\/p>\n
805
\n00:48:30,300 –> 00:48:32,900
\nproves that point hatred stirs
\nup Strife. <\/p>\n
806
\n00:48:33,300 –> 00:48:37,200
\nBut love covers all offenses.
\nSo, hatred and offenses are put <\/p>\n
807
\n00:48:37,200 –> 00:48:39,400
\nin juxtaposition here in this
\nproper. <\/p>\n
808
\n00:48:41,700 –> 00:48:43,400
\nDo you know how to recognize
\nhatred and you? <\/p>\n
809
\n00:48:43,408 –> 00:48:46,700
\nBecause a lot of people don’t, a
\nlot of people think that they <\/p>\n
810
\n00:48:46,700 –> 00:48:49,800
\nare full of God’s word, his
\ntruth, his purpose, his <\/p>\n
811
\n00:48:49,800 –> 00:48:53,400
\nprinciples, his love, and
\nthey’re full of hatred. <\/p>\n
812
\n00:48:55,700 –> 00:48:59,800
\nVenom comes out of their mouths
\nthat they assign principal to <\/p>\n
813
\n00:49:00,400 –> 00:49:03,000
\nit’s a strange thing.
\nBut that’s the way human nature.<\/p>\n
814
\n00:49:03,000 –> 00:49:04,600
\nI mean, are we surprised at that
\npoint? <\/p>\n
815
\n00:49:06,200 –> 00:49:09,100
\nHow does that do human nature?
\nIsn’t that what Jeremiah said? <\/p>\n
816
\n00:49:09,100 –> 00:49:11,100
\nThe heart of man is deceptive
\nabove all things. <\/p>\n
817
\n00:49:11,700 –> 00:49:14,300
\nSo that’s the deception in
\nrecognizing hatred and yourself.<\/p>\n
818
\n00:49:14,300 –> 00:49:17,500
\nHere’s how to do it.
\nIt says, in Isaiah, all that <\/p>\n
819
\n00:49:17,500 –> 00:49:20,900
\nwatch for iniquity.
\nYou’re cut off. <\/p>\n
820
\n00:49:23,000 –> 00:49:26,400
\nSo think about Brethren but
\nespecially in your <\/p>\n
821
\n00:49:26,400 –> 00:49:29,400
\nself-examination.
\nThink do I watch for iniquity? <\/p>\n
822
\n00:49:29,400 –> 00:49:34,100
\nIs that something I do?
\nBecause if you watch for <\/p>\n
823
\n00:49:34,100 –> 00:49:37,500
\niniquity in other people, you’ll
\nfind it. <\/p>\n
824
\n00:49:38,500 –> 00:49:40,500
\nYou look for iniquity, it’s
\nthere. <\/p>\n
825
\n00:49:41,900 –> 00:49:44,100
\nAnd you may even find something
\nthat’s not there and that turns <\/p>\n
826
\n00:49:44,100 –> 00:49:46,900
\ninto false accusation, how much
\nof that is there in this world? <\/p>\n
827
\n00:49:48,200 –> 00:49:50,000
\nIt’s rampant, it’s out of
\ncontrol. <\/p>\n
828
\n00:49:50,800 –> 00:49:54,200
\nSo be careful not to watch for
\niniquity. <\/p>\n
829
\n00:49:55,600 –> 00:49:58,100
\nThat make a man, an offender
\nforward if you ever heard that <\/p>\n
830
\n00:49:58,100 –> 00:50:02,100
\nsort of thing in ecclesial
\ndifferences or in controversies,<\/p>\n
831
\n00:50:02,100 –> 00:50:05,800
\nI, you know what he said?
\nwell, sometimes those words turn<\/p>\n
832
\n00:50:05,800 –> 00:50:09,000
\ninto patterns that very hard,
\njust kind of put in the balance <\/p>\n
833
\n00:50:09,000 –> 00:50:14,700
\nof this principle, but Solomon
\nsaid, well, you know, don’t <\/p>\n
834
\n00:50:14,700 –> 00:50:18,900
\ndon’t feel so strongly when you
\nhear someone cursing you, <\/p>\n
835
\n00:50:18,900 –> 00:50:21,100
\nbecause, you know, yourself, you
\nhave cursed others. <\/p>\n
836
\n00:50:22,800 –> 00:50:25,100
\nSo you hear somebody guilty of
\nthe same thing, you’re guilty <\/p>\n
837
\n00:50:25,100 –> 00:50:26,900
\nof, it’s kind of hard to point
\nthe finger isn’t. <\/p>\n
838
\n00:50:27,600 –> 00:50:30,500
\nSo that’s another point that
\nIsaiah makes, Isaiah has this <\/p>\n
839
\n00:50:30,500 –> 00:50:36,100
\nall over his, his whole book.
\nSo, this sort of thing is not <\/p>\n
840
\n00:50:36,100 –> 00:50:38,100
\njust isolated.
\nIn this particular, passage <\/p>\n
841
\n00:50:39,200 –> 00:50:41,000
\npeople say a lot of things, they
\ndon’t mean. <\/p>\n
842
\n00:50:41,100 –> 00:50:44,500
\nAnd what Mercy does is covered
\ncover the words that otherwise <\/p>\n
843
\n00:50:44,500 –> 00:50:47,300
\nmight turn into offenses in us.
\nThis is these are the things <\/p>\n
844
\n00:50:47,300 –> 00:50:50,800
\nthat turn into hatred in US.
\nThat lay a snare for him that <\/p>\n
845
\n00:50:50,800 –> 00:50:54,800
\nreprove in the gate.
\nSo they recognize that you have <\/p>\n
846
\n00:50:54,800 –> 00:50:59,500
\nkind of your finger on the latch
\nat the gate. <\/p>\n
847
\n00:50:59,500 –> 00:51:02,400
\nAnd what’s the gate?
\nThe gate is the Ingress and <\/p>\n
848
\n00:51:02,400 –> 00:51:07,100
\negress, to the occlusion is
\nwhere people come and go into <\/p>\n
849
\n00:51:07,100 –> 00:51:10,400
\nthe, into the courtyard into the
\ntemple. <\/p>\n
850
\n00:51:10,700 –> 00:51:14,100
\nThe gate is the Ingress, and
\negress into the house of God. <\/p>\n
851
\n00:51:14,500 –> 00:51:16,800
\nAnd a lot of brothers that are
\nright there by that gate. <\/p>\n
852
\n00:51:17,600 –> 00:51:22,000
\nJesus said, I have the key to
\nthat gate, and no man can open <\/p>\n
853
\n00:51:22,000 –> 00:51:24,300
\nit if I shut it, and no, man can
\nshut it if I open it. <\/p>\n
854
\n00:51:24,300 –> 00:51:27,100
\nSo, we recognize in that
\nprinciple that he’s in. <\/p>\n
855
\n00:51:27,300 –> 00:51:30,200
\nUltimately, in control of the
\nIngress, and egress into the <\/p>\n
856
\n00:51:30,200 –> 00:51:32,900
\nEcclesia, but not to the extent.
\nI think that we would like him <\/p>\n
857
\n00:51:32,900 –> 00:51:38,100
\nto be in control because he lets
\nweeds grow among tears in that, <\/p>\n
858
\n00:51:38,400 –> 00:51:44,600
\nthat Ingress and egress But
\nthere are people like the <\/p>\n
859
\n00:51:44,600 –> 00:51:48,000
\nPharisees who come up with
\nquestions that are designed to <\/p>\n
860
\n00:51:48,000 –> 00:51:54,100
\nput a snare for somebody who is
\ntrying best he can to bring <\/p>\n
861
\n00:51:54,100 –> 00:51:57,000
\nrighteousness in through the
\ninstrument of reproof. <\/p>\n
862
\n00:51:58,000 –> 00:52:02,200
\nSo he says, that’s not that.
\nThat is a way of recognizing <\/p>\n
863
\n00:52:02,800 –> 00:52:05,200
\nhatred in yourself, too.
\nAnd how subtle would that be? <\/p>\n
864
\n00:52:05,200 –> 00:52:07,800
\nYou’ve got this question you
\nthink is going to stop him. <\/p>\n
865
\n00:52:08,900 –> 00:52:12,300
\nAnd it’s really a snare may not
\nbe justifiable. <\/p>\n
866
\n00:52:12,300 –> 00:52:14,600
\nIt may be based on a complete
\nMiss assessment of who you’re <\/p>\n
867
\n00:52:14,600 –> 00:52:19,100
\nworking with with respect to who
\nthis snare is late for. <\/p>\n
868
\n00:52:20,300 –> 00:52:26,100
\nBut it’s a problem avoid that
\nand there’s an incoming call <\/p>\n
869
\n00:52:26,100 –> 00:52:27,200
\nhere.
\nShould I get this? <\/p>\n
870
\n00:52:34,000 –> 00:52:35,000
\nSpeaker.
\nHello. <\/p>\n
871
\n00:52:40,300 –> 00:52:43,600
\nTo start turn aside the just for
\na thing of naught, if these are <\/p>\n
872
\n00:52:43,600 –> 00:52:45,500
\nall in a row in the same
\npassage. <\/p>\n
873
\n00:52:45,500 –> 00:52:52,200
\nSo You think we do that?
\nYou think there’s that form of <\/p>\n
874
\n00:52:52,200 –> 00:52:56,200
\nhatred anywhere people who turn
\naside the just who are they? <\/p>\n
875
\n00:52:57,200 –> 00:52:59,500
\nThere’s a resurrection for the
\njust and the unjust, right? <\/p>\n
876
\n00:52:59,500 –> 00:53:03,100
\nSo they must be people who will
\nbe in the resurrection. <\/p>\n
877
\n00:53:04,900 –> 00:53:07,500
\nFor a thing of not.
\nWhat’s a thing of naught? <\/p>\n
878
\n00:53:08,800 –> 00:53:12,700
\nIt’s for a non-existent issue.
\nAn issue that has been has been <\/p>\n
879
\n00:53:12,700 –> 00:53:16,400
\ninflated into a problem that
\nreally isn’t a problem, is there<\/p>\n
880
\n00:53:16,400 –> 00:53:20,500
\never any circumstance in which
\nwe might find ourselves turning <\/p>\n
881
\n00:53:20,500 –> 00:53:23,900
\naside the just for a thing of
\nnaught and if there is we should<\/p>\n
882
\n00:53:23,900 –> 00:53:28,200
\nrecognize even though it’s so
\nsubtle, it feels like protection<\/p>\n
883
\n00:53:28,200 –> 00:53:31,100
\nof the truth.
\nThat we are turning aside, the <\/p>\n
884
\n00:53:31,100 –> 00:53:33,200
\njust for the thing, is not in
\nthose people. <\/p>\n
885
\n00:53:33,300 –> 00:53:37,100
\nJesus says, in his judgment
\ndialogue in Matthew 25 in as <\/p>\n
886
\n00:53:37,107 –> 00:53:39,700
\nmuch as they did it to one of
\nthe least of these my brethren, <\/p>\n
887
\n00:53:40,200 –> 00:53:43,100
\nthey have done it to me and he
\ntells them to depart from him <\/p>\n
888
\n00:53:43,200 –> 00:53:46,400
\nbecause their workers of
\niniquity, we don’t see ourselves<\/p>\n
889
\n00:53:46,400 –> 00:53:50,200
\nin that light but the heart of
\nman is so deceptive that we <\/p>\n
890
\n00:53:50,200 –> 00:53:53,300
\ncould fall in his trap without
\neven knowing. <\/p>\n
891
\n00:53:53,300 –> 00:53:57,200
\nGod forbid, it are
\ncontroversies, would cause us to<\/p>\n
892
\n00:53:57,200 –> 00:54:03,400
\ngo so far as to turn aside the
\njust for a thing of naught and <\/p>\n
893
\n00:54:03,400 –> 00:54:09,300
\nwould this not also include
\nthose people who are just In <\/p>\n
894
\n00:54:09,300 –> 00:54:12,900
\ntheir faith through Grace
\nbecause it’s faith. <\/p>\n
895
\n00:54:12,900 –> 00:54:16,400
\nThat justifies us through Grace
\nand it’s Grace, That Forgives, <\/p>\n
896
\n00:54:16,400 –> 00:54:20,200
\nthe worst of sins If they turned
\naside Paul. <\/p>\n
897
\n00:54:21,400 –> 00:54:24,800
\nIt was a work of iniquity.
\nIf we turn aside, somebody whom <\/p>\n
898
\n00:54:24,800 –> 00:54:28,600
\nthe Lord has forgiven.
\nAnd desires to save is no less <\/p>\n
899
\n00:54:28,600 –> 00:54:31,500
\nthan that.
\nThey are very sobering thoughts.<\/p>\n
900
\n00:54:31,500 –> 00:54:35,900
\nBut this is how to recognize
\nhatred in yourself because you <\/p>\n
901
\n00:54:35,900 –> 00:54:39,000
\nneed to, we all need to look at
\nthis carefully. <\/p>\n
902
\n00:54:39,200 –> 00:54:42,000
\nAs we examine ourselves because
\nit’s every one of these is <\/p>\n
903
\n00:54:42,000 –> 00:54:46,100
\nextraordinarily subtle.
\nIt could they can each one of <\/p>\n
904
\n00:54:46,107 –> 00:54:50,600
\nthese things can be masked as
\nrighteousness in defense of God.<\/p>\n
905
\n00:54:51,000 –> 00:54:54,400
\nThe truth and they are not.
\nSo then let’s look at discordant<\/p>\n
906
\n00:54:54,400 –> 00:54:56,900
\nagreement.
\nPaul says agree with one another<\/p>\n
907
\n00:54:56,900 –> 00:55:00,400
\nlive in peace.
\nThat’s where the piece come <\/p>\n
908
\n00:55:00,400 –> 00:55:01,600
\nfrom.
\nIt comes from the Bremen. <\/p>\n
909
\n00:55:01,600 –> 00:55:07,000
\nAnd that’s where agreement face
\nFellowship by lies in the same <\/p>\n
910
\n00:55:07,000 –> 00:55:08,400
\nmind.
\nAnd same judgment on the <\/p>\n
911
\n00:55:08,400 –> 00:55:11,600
\nmatters, on the application of
\nthe practice of Fellowship. <\/p>\n
912
\n00:55:12,500 –> 00:55:14,600
\nThere are two problems that lead
\nto Discord. <\/p>\n
913
\n00:55:15,200 –> 00:55:17,700
\nOne is in that we want to focus
\non I guess we have, what? <\/p>\n
914
\n00:55:17,700 –> 00:55:21,100
\nTwo minutes left here?
\nIt would do the best we can. <\/p>\n
915
\n00:55:23,400 –> 00:55:25,800
\nBetter.
\nWe just work into these points <\/p>\n
916
\n00:55:25,800 –> 00:55:28,900
\nand get the ones that we can and
\nnot finish then to race through <\/p>\n
917
\n00:55:28,900 –> 00:55:32,400
\nthem and not get any of them in
\nFinish being righteous over <\/p>\n
918
\n00:55:32,400 –> 00:55:35,200
\nmuch.
\nI think any one of us can <\/p>\n
919
\n00:55:35,200 –> 00:55:39,300
\nrecognize that the potential for
\nthis is a problem, the potential<\/p>\n
920
\n00:55:39,300 –> 00:55:44,300
\nto recognize this as a source
\nproblem is very high. <\/p>\n
921
\n00:55:45,800 –> 00:55:48,000
\nYou can just be too righteous
\nover. <\/p>\n
922
\n00:55:48,000 –> 00:55:49,400
\nYou can do this with your kids,
\nyou can. <\/p>\n
923
\n00:55:49,400 –> 00:55:52,500
\nYou can do this as a an older
\nbrother and an inclusion, you <\/p>\n
924
\n00:55:52,500 –> 00:55:55,000
\njust come down fecal, standards
\nand things. <\/p>\n
925
\n00:55:55,600 –> 00:55:58,100
\nIntellectualism theologies they
\ncan understand. <\/p>\n
926
\n00:55:58,300 –> 00:56:00,700
\nYou can overwhelm them with your
\nknowledge and essentially be <\/p>\n
927
\n00:56:00,700 –> 00:56:02,800
\nrighteous over much and we
\ncan’t, you can’t do that. <\/p>\n
928
\n00:56:02,800 –> 00:56:06,000
\nYou don’t, you don’t feed
\nchildren meet the kid, babies <\/p>\n
929
\n00:56:06,000 –> 00:56:09,400
\nmake meat, they can’t eat and
\nyou give them milk because it’s <\/p>\n
930
\n00:56:09,400 –> 00:56:11,300
\ngood for them.
\nThey can digest that. <\/p>\n
931
\n00:56:11,900 –> 00:56:14,300
\nSo he says don’t be overly
\nrighteous and make yourself too <\/p>\n
932
\n00:56:14,300 –> 00:56:17,800
\nwise.
\nHe goes on to say, why should <\/p>\n
933
\n00:56:17,800 –> 00:56:20,600
\nyou destroy yourself?
\nSo actually being righteous <\/p>\n
934
\n00:56:20,600 –> 00:56:23,000
\nover.
\nMuch can be on a lead you on a <\/p>\n
935
\n00:56:23,000 –> 00:56:28,500
\npath of self-destruction?
\nYeah, if you become a soldier of<\/p>\n
936
\n00:56:28,500 –> 00:56:32,600
\nDiscord with your righteousness
\nover much, God hates that and he<\/p>\n
937
\n00:56:32,600 –> 00:56:35,100
\nhates the Sowers of it.
\nThose people do not. <\/p>\n
938
\n00:56:35,100 –> 00:56:39,500
\nSo the the seeds of
\nrighteousness and wisdom and <\/p>\n
939
\n00:56:39,500 –> 00:56:42,600
\npeace.
\nThere’s another problem we have <\/p>\n
940
\n00:56:42,600 –> 00:56:46,000
\nand that’s going beyond what is
\nwritten, what anyone here <\/p>\n
941
\n00:56:46,000 –> 00:56:50,600
\nsuggests that people who are
\ngreat theological students and <\/p>\n
942
\n00:56:50,600 –> 00:56:53,800
\nand develop knowledge over time
\nmixed with human nature. <\/p>\n
943
\n00:56:53,800 –> 00:56:57,100
\nDon’t have the temptation to go
\nbeyond what is written. <\/p>\n
944
\n00:56:57,300 –> 00:57:02,400
\nEspecially if they write all the
\nmore I mean, Harry tenant was <\/p>\n
945
\n00:57:02,400 –> 00:57:04,200
\nlooking at what we’re going
\nthrough the United States, one <\/p>\n
946
\n00:57:04,200 –> 00:57:06,000
\ntime and we were talking about
\nthis a little earlier and he <\/p>\n
947
\n00:57:06,008 –> 00:57:11,900
\nsaid if Paul were here he would
\nsay, why did I write Romans? <\/p>\n
948
\n00:57:12,700 –> 00:57:15,200
\nWhy do you need to write a whole
\nother book that explains the <\/p>\n
949
\n00:57:15,200 –> 00:57:18,900
\nrelationship of sin and death,
\nits origin its outcome in the <\/p>\n
950
\n00:57:18,900 –> 00:57:21,800
\natonement and its outcome in the
\nresurrection. <\/p>\n
951
\n00:57:21,900 –> 00:57:25,400
\nIf I’ve already explained all
\nthat and I think pretty clearly <\/p>\n
952
\n00:57:25,400 –> 00:57:28,500
\nin Romans had wanted part of
\nRomans, did you not understand <\/p>\n
953
\n00:57:28,800 –> 00:57:30,700
\nthat requires a book to be
\nwritten? <\/p>\n
954
\n00:57:30,900 –> 00:57:35,700
\nThat’s Twice the size of Romans
\nand goes beyond what is written.<\/p>\n
955
\n00:57:36,800 –> 00:57:39,900
\nPoint taken.
\nSo, there’s a point about <\/p>\n
956
\n00:57:39,900 –> 00:57:45,300
\nagreement and humility.
\nHumility is the only spiritual <\/p>\n
957
\n00:57:45,300 –> 00:57:51,100
\ndisposition that makes?
\nAgreement work or the tendency <\/p>\n
958
\n00:57:51,100 –> 00:57:53,400
\nof variation in judgment to
\nwork. <\/p>\n
959
\n00:57:53,400 –> 00:57:55,500
\nSo he says, finally brothers,
\nlook at this. <\/p>\n
960
\n00:57:55,900 –> 00:58:00,400
\nLook at how plain and simple.
\nThis is Rejoice. <\/p>\n
961
\n00:58:01,000 –> 00:58:05,900
\nThat’s where we start joy in the
\nLord kingdom of God, is Not meat<\/p>\n
962
\n00:58:05,900 –> 00:58:08,300
\nand drink.
\nIt is not crackers. <\/p>\n
963
\n00:58:08,300 –> 00:58:10,900
\nAnd Manischewitz that is not the
\nkingdom of God. <\/p>\n
964
\n00:58:11,000 –> 00:58:14,300
\nIt is not dunking underwater, it
\nis not animals burning on the <\/p>\n
965
\n00:58:14,300 –> 00:58:16,200
\naltar.
\nIt is not circumcision. <\/p>\n
966
\n00:58:16,900 –> 00:58:20,100
\nBut joy and peace in the spirit
\nof Christ. <\/p>\n
967
\n00:58:20,900 –> 00:58:24,600
\nThat’s the kingdom of God.
\nSo he says, aim for restoration <\/p>\n
968
\n00:58:25,400 –> 00:58:29,700
\nComfort one, another agree with
\none another live in peace. <\/p>\n
969
\n00:58:29,700 –> 00:58:33,200
\nThis is our unnatural things,
\nThese Are Spiritual things and <\/p>\n
970
\n00:58:33,200 –> 00:58:35,600
\nthe god of love and peace will
\nbe with you. <\/p>\n
971
\n00:58:36,600 –> 00:58:40,500
\nOne more thing.
\nVariants and emulation was get <\/p>\n
972
\n00:58:40,500 –> 00:58:42,600
\nthrough this fast.
\nThese are two words that people <\/p>\n
973
\n00:58:42,600 –> 00:58:44,900
\ndo not understand.
\nSo how are you going to avoid <\/p>\n
974
\n00:58:44,900 –> 00:58:47,200
\nfleshly impulsive variance and
\nemulation if you don’t even know<\/p>\n
975
\n00:58:47,200 –> 00:58:49,800
\nwhat they mean?
\nThat’s why I put this section in<\/p>\n
976
\n00:58:49,800 –> 00:58:52,500
\nhere while I’m at take a couple
\nof minutes to show you the part <\/p>\n
977
\n00:58:52,500 –> 00:58:56,900
\nof the fruits of the flesh.
\nWe know that He says the fruits <\/p>\n
978
\n00:58:56,900 –> 00:58:59,600
\nof the flesh are and so on and
\nso forth and variance, <\/p>\n
979
\n00:58:59,600 –> 00:59:03,100
\nemulations he adds to that wrath
\nstrife, seditions heresies and <\/p>\n
980
\n00:59:03,100 –> 00:59:05,600
\nembassies and envyings and
\nhatred. <\/p>\n
981
\n00:59:05,600 –> 00:59:07,700
\nAnd we know those are the
\ncomponents of controversy. <\/p>\n
982
\n00:59:07,800 –> 00:59:12,000
\nAre they not?
\nSo in the house of God, <\/p>\n
983
\n00:59:12,000 –> 00:59:15,100
\ncontroversy has caused an
\nincalculable amount of faith, <\/p>\n
984
\n00:59:15,100 –> 00:59:17,500
\nand suffering, and loss of
\nfaith. <\/p>\n
985
\n00:59:17,500 –> 00:59:20,500
\nI didn’t tell you what thing he
\ncan, I don’t know what I have. <\/p>\n
986
\n00:59:20,500 –> 00:59:25,800
\nDidn’t know, variance means that
\nparticular oppositional <\/p>\n
987
\n00:59:25,800 –> 00:59:29,100
\ndisagreement, where it becomes a
\ndifference of view that is <\/p>\n
988
\n00:59:29,100 –> 00:59:31,400
\nirreconcilable, could be a
\ndifference of judgment <\/p>\n
989
\n00:59:31,500 –> 00:59:34,000
\ndifference of opinion
\ndifference, in application of <\/p>\n
990
\n00:59:34,000 –> 00:59:35,800
\nprinciple difference in
\nDoctrine. <\/p>\n
991
\n00:59:35,900 –> 00:59:38,900
\nBut variance is what we have.
\nFor example, with trinitarians, <\/p>\n
992
\n00:59:38,900 –> 00:59:42,000
\nwe are at Bauer Dance with them,
\nhe calls it a fleshly impulse <\/p>\n
993
\n00:59:42,000 –> 00:59:45,400
\nbecause once you know the truth,
\nif you are wise over much and <\/p>\n
994
\n00:59:45,400 –> 00:59:47,500
\nyou go beyond what is written,
\nyou’ll make all manner of <\/p>\n
995
\n00:59:47,500 –> 00:59:49,000
\nvariants.
\nThat doesn’t have anything to do<\/p>\n
996
\n00:59:49,000 –> 00:59:51,100
\nwith things that are supposed to
\nbe at odds with each other. <\/p>\n
997
\n00:59:51,600 –> 00:59:54,100
\nYou’re just inventing this out
\nof your nature and arguing about<\/p>\n
998
\n00:59:54,100 –> 00:59:59,600
\nit because this is what men do.
\nAn emulation is best manship. <\/p>\n
999
\n00:59:59,800 –> 01:00:02,300
\nYou think you gave a good talk
\nway to hear mine. <\/p>\n
1000
\n01:00:02,600 –> 01:00:04,300
\nYou think you have a good
\ntheology. <\/p>\n
1001
\n01:00:04,600 –> 01:00:07,000
\nI’ll show you a theology, that
\nexplains it all of the better, <\/p>\n
1002
\n01:00:07,000 –> 01:00:09,100
\nyou wrote elpis Israel.
\nI’m going to write a book that’s<\/p>\n
1003
\n01:00:09,100 –> 01:00:11,600
\nall the better than help Israel
\nand it will just set everything <\/p>\n
1004
\n01:00:11,600 –> 01:00:13,000
\nstraight.
\nI don’t know. <\/p>\n
1005
\n01:00:13,008 –> 01:00:14,700
\nWell, that book.
\nWell, that was old book will <\/p>\n
1006
\n01:00:14,700 –> 01:00:16,500
\nwrite a new book now and that’ll
\nset everything straight. <\/p>\n
1007
\n01:00:16,500 –> 01:00:18,700
\nAnd if that doesn’t work, we’ll
\nget on the internet and put a <\/p>\n
1008
\n01:00:18,900 –> 01:00:22,200
\nwebsite and it has a thousand
\nfifty pages in it and just read <\/p>\n
1009
\n01:00:22,200 –> 01:00:23,800
\nthem all.
\nAnd you understand exactly what <\/p>\n
1010
\n01:00:23,800 –> 01:00:26,200
\nPaul meant when he said agree
\nwith one another. <\/p>\n
1011
\n01:00:26,300 –> 01:00:31,600
\nI live in peace.
\nSo let’s talk for a minute about<\/p>\n
1012
\n01:00:31,600 –> 01:00:33,500
\nreconciliation.
\nThis is where will close just a <\/p>\n
1013
\n01:00:33,500 –> 01:00:35,900
\ncouple minutes left if you can
\nindulge the time I think we have<\/p>\n
1014
\n01:00:35,900 –> 01:00:39,700
\na half hour.
\nBetween now and next explain. <\/p>\n
1015
\n01:00:39,700 –> 01:00:42,000
\nAll right, so 20 minutes will do
\nthe same thing. <\/p>\n
1016
\n01:00:43,000 –> 01:00:45,200
\nThank you.
\nThank you for your patience with<\/p>\n
1017
\n01:00:45,200 –> 01:00:47,100
\nme.
\nThis after this this weekend. <\/p>\n
1018
\n01:00:47,300 –> 01:00:50,000
\nThank you, it.
\nSometimes it can be a little bit<\/p>\n
1019
\n01:00:50,000 –> 01:00:53,400
\ndifficult to go a little bit
\nlonger but I believe if you’re <\/p>\n
1020
\n01:00:53,400 –> 01:00:57,000
\nbored, it’s my fault now.
\nTherefore, you let me know and I<\/p>\n
1021
\n01:00:57,000 –> 01:00:58,500
\nwill take all the blame for your
\nboredom. <\/p>\n
1022
\n01:00:58,600 –> 01:01:00,500
\nOkay?
\nObvious, not a problem with me <\/p>\n
1023
\n01:01:00,500 –> 01:01:04,900
\nwith you.
\nSameness of mine in judgment <\/p>\n
1024
\n01:01:04,900 –> 01:01:10,200
\ncomes across in this beautiful
\nfigure of what God showed Noah <\/p>\n
1025
\n01:01:10,200 –> 01:01:13,600
\nin a covenant.
\nAnd then he turned into the full<\/p>\n
1026
\n01:01:13,600 –> 01:01:18,800
\nspectrum of the Ocho overarching
\npower of Christ rule Kingdom. <\/p>\n
1027
\n01:01:19,900 –> 01:01:23,100
\nIn the throne, the Throne of
\nChrist because that too is <\/p>\n
1028
\n01:01:23,100 –> 01:01:27,500
\ndescribed being surrounded.
\nAs rainbow says immediately I <\/p>\n
1029
\n01:01:27,500 –> 01:01:30,800
\nwas in the spirit and behold a
\nthrone was set in heaven and one<\/p>\n
1030
\n01:01:30,800 –> 01:01:34,500
\nsat on the throne and there was
\na rainbow around the throne <\/p>\n
1031
\n01:01:34,700 –> 01:01:38,900
\nGod’s covenant surrounded the
\nthrone if that’s the Throne of <\/p>\n
1032
\n01:01:39,200 –> 01:01:43,400
\nDavid and Christ is on it, then
\nthe Assembly of saints that are <\/p>\n
1033
\n01:01:43,400 –> 01:01:46,800
\naround that Throne are likened
\nto the rainbow. <\/p>\n
1034
\n01:01:47,900 –> 01:01:53,600
\nThat Noah saw in the cloud full
\nof color, the full spectrum of <\/p>\n
1035
\n01:01:53,600 –> 01:01:57,100
\ncolor around about The Throne.
\nI saw 24 Elders, clothed in <\/p>\n
1036
\n01:01:57,100 –> 01:02:00,600
\nwhite raiment, they had on their
\nheads crowns of gold, there were<\/p>\n
1037
\n01:02:00,600 –> 01:02:03,400
\nseven lamps of fire burning
\nBefore the Throne which are the <\/p>\n
1038
\n01:02:03,400 –> 01:02:06,800
\nseven spirits of God.
\nSo in the Tabernacle that was <\/p>\n
1039
\n01:02:06,800 –> 01:02:09,100
\nset by little candlesticks and
\nthen when Jesus wrote the <\/p>\n
1040
\n01:02:09,100 –> 01:02:11,700
\nletters to the seven churches,
\nthere were there were seven <\/p>\n
1041
\n01:02:11,700 –> 01:02:13,700
\ntimes seven.
\nThere were, there were seven <\/p>\n
1042
\n01:02:13,700 –> 01:02:17,200
\ncandlesticks with seven candles
\nin the, each one of them was in <\/p>\n
1043
\n01:02:17,200 –> 01:02:19,000
\na cliche.
\nRepresentative of the house of <\/p>\n
1044
\n01:02:19,000 –> 01:02:21,900
\nGod in the Kingdom that turns
\ninto the real thing. <\/p>\n
1045
\n01:02:22,200 –> 01:02:25,900
\nSeven spirits of fire seven
\nspirits of that thing which <\/p>\n
1046
\n01:02:25,900 –> 01:02:28,600
\nbrings God’s judgments into the
\nworld that makes up his very <\/p>\n
1047
\n01:02:28,600 –> 01:02:34,600
\nnature fire.
\nGod is a consuming fire So <\/p>\n
1048
\n01:02:34,700 –> 01:02:38,300
\nlooking at this picture as the
\nreality of where we’re headed in<\/p>\n
1049
\n01:02:38,300 –> 01:02:41,100
\nthe Royal administration of
\nJesus, is the son of God have <\/p>\n
1050
\n01:02:41,100 –> 01:02:43,000
\nseen it on his throne.
\nHe’s the light that’s coming <\/p>\n
1051
\n01:02:43,000 –> 01:02:47,000
\ninto this world around.
\nHim are the 12 disciples Seated <\/p>\n
1052
\n01:02:47,000 –> 01:02:50,600
\non 12, Thrones judging the
\nTwelve Tribes of Israel around <\/p>\n
1053
\n01:02:50,600 –> 01:02:52,600
\nthem?
\nI think are 24 Elders. <\/p>\n
1054
\n01:02:53,600 –> 01:02:56,100
\nThese are mentioned as being
\npart of the royal <\/p>\n
1055
\n01:02:56,100 –> 01:03:00,100
\nAdministration, their second of
\nsingled out as the upper end of <\/p>\n
1056
\n01:03:00,100 –> 01:03:02,700
\nhis administration.
\nMaybe people like Moses and <\/p>\n
1057
\n01:03:02,700 –> 01:03:06,400
\nDavid, Daniel and Joseph, a lot
\nof experience and who in our <\/p>\n
1058
\n01:03:06,400 –> 01:03:12,100
\ntime might be among the 24
\nElders who indeed and around <\/p>\n
1059
\n01:03:12,100 –> 01:03:15,600
\nthem, seven spirits of fire.
\nWhich look to John like a <\/p>\n
1060
\n01:03:15,600 –> 01:03:18,300
\nrainbow.
\nIt was so lovely. <\/p>\n
1061
\n01:03:18,300 –> 01:03:22,700
\nSo full of the Covenant of the
\nLord where he said this is the <\/p>\n
1062
\n01:03:22,700 –> 01:03:28,000
\nCovenant, I will make with you,
\nI will never again, Destroy All <\/p>\n
1063
\n01:03:28,000 –> 01:03:31,000
\nFlesh.
\nI will bring my light into this <\/p>\n
1064
\n01:03:31,000 –> 01:03:34,100
\nworld in the clouds in the day
\nof rain. <\/p>\n
1065
\n01:03:35,100 –> 01:03:37,600
\nSo this is looking at this in
\nelevation, this is what the <\/p>\n
1066
\n01:03:37,600 –> 01:03:39,100
\nRoyal Administration would look
\nlike. <\/p>\n
1067
\n01:03:39,100 –> 01:03:43,500
\nAccording to those scriptural
\npoints, there’s the 12 tribes <\/p>\n
1068
\n01:03:43,500 –> 01:03:48,100
\njudging the 12 tribes of Israel.
\nThere are the 24 Elders seated <\/p>\n
1069
\n01:03:48,100 –> 01:03:54,900
\naround the throne.
\nAnd then Just using the number <\/p>\n
1070
\n01:03:54,900 –> 01:03:59,900
\nfiguratively.
\nThere are 144 thousand people in<\/p>\n
1071
\n01:03:59,900 –> 01:04:02,600
\nthis Congress in this
\ngovernment. <\/p>\n
1072
\n01:04:02,800 –> 01:04:05,700
\nSo you look at this picture each
\none of those squares is 100 <\/p>\n
1073
\n01:04:05,800 –> 01:04:08,800
\nSaints each.
\nOne of the sections of squares <\/p>\n
1074
\n01:04:08,800 –> 01:04:14,400
\nis a thousand Saints.
\nEach column is 6,000 Saints. <\/p>\n
1075
\n01:04:14,400 –> 01:04:18,800
\nEach row is 24,000 Saints.
\nSo, this is literally in this <\/p>\n
1076
\n01:04:18,800 –> 01:04:23,000
\nillustration, 144,000 sink.
\nIt’s you’re looking at the <\/p>\n
1077
\n01:04:23,000 –> 01:04:26,600
\nfigure so that’s a symbolic
\nfigure, maybe many more than <\/p>\n
1078
\n01:04:26,600 –> 01:04:29,600
\nthat, but even if it were just
\nthis, If This Were a literal <\/p>\n
1079
\n01:04:29,600 –> 01:04:33,000
\nnumber, do you think Jesus could
\nrule the world with this <\/p>\n
1080
\n01:04:33,000 –> 01:04:36,400
\ngovernment?
\nI don’t think he could do it by <\/p>\n
1081
\n01:04:36,400 –> 01:04:37,900
\nhimself on a throne in
\nJerusalem. <\/p>\n
1082
\n01:04:38,400 –> 01:04:41,600
\nHe needs people who are like him
\nhave his mind, his Spirit, had <\/p>\n
1083
\n01:04:41,600 –> 01:04:45,200
\nhis training in the midst of all
\nthese controversies to go to all<\/p>\n
1084
\n01:04:45,200 –> 01:04:49,400
\nparts of the world and to become
\nthe judges and rulers and <\/p>\n
1085
\n01:04:49,400 –> 01:04:52,600
\nprinces and kings in the world
\nin his administration. <\/p>\n
1086
\n01:04:53,100 –> 01:04:57,000
\nThis makes a lot of sense to me.
\nThis is what his promise you can<\/p>\n
1087
\n01:04:57,000 –> 01:05:00,000
\nbe a part of if you’re a part of
\nthose seven spirits of fire that<\/p>\n
1088
\n01:05:00,000 –> 01:05:03,200
\nsit around the throne and give
\nall praise and power and honour <\/p>\n
1089
\n01:05:03,200 –> 01:05:07,400
\nto glory to the king.
\nWe Puts you as his crown on his <\/p>\n
1090
\n01:05:07,400 –> 01:05:12,200
\nhead because you’re a chosen
\ngeneration, a royal priesthood. <\/p>\n
1091
\n01:05:15,200 –> 01:05:20,900
\nYou his own special people. that
\nyou may proclaim the Praises of <\/p>\n
1092
\n01:05:20,900 –> 01:05:23,900
\nhim who called you out of
\nDarkness Into His Marvelous <\/p>\n
1093
\n01:05:23,900 –> 01:05:29,300
\nLight, to a people who have just
\nnow learned that God is with us.<\/p>\n
1094
\n01:05:30,400 –> 01:05:32,900
\nThat what some people try to
\ntell them is now perfectly <\/p>\n
1095
\n01:05:32,900 –> 01:05:37,000
\nvisible in the eyes of all men?
\nWhen every I season, this was <\/p>\n
1096
\n01:05:37,000 –> 01:05:41,600
\nreally true and you are there
\nand you are bringing this piece <\/p>\n
1097
\n01:05:44,300 –> 01:05:49,100
\nto the end of all controversy
\nand to the reconciliation of <\/p>\n
1098
\n01:05:49,100 –> 01:05:31,200
\nGod.
\nAnd man, That what some people <\/p>\n
1099
\n01:05:31,200 –> 01:05:34,300
\ntry to tell them is now
\nperfectly visible in the eyes of<\/p>\n
1100
\n01:05:34,300 –> 01:05:37,000
\nall men?
\nWhen every I season, this was <\/p>\n
1101
\n01:05:37,000 –> 01:05:41,600
\nreally true and you are there
\nand you are bringing this piece <\/p>\n
1102
\n01:05:44,300 –> 01:05:49,100
\nto the end of all controversy
\nand to the reconciliation of <\/p>\n
1103
\n01:05:49,100 –> 01:05:50,500
\nGod.
\nAnd man,<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"
Class 4 from Bro. Mark Giordano\u2019s series on \u201cThe God of All Comfort\u201d Class 5 from…<\/p>\n","protected":false},"author":1,"featured_media":495,"menu_order":0,"comment_status":"open","ping_status":"closed","template":"","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"episode_type":"","audio_file":"https:\/\/anchor.fm\/s\/8765608\/podcast\/play\/40308982\/https%3A%2F%2Fd3ctxlq1ktw2nl.cloudfront.net%2Fstaging%2F2021-8-15%2F383b9bc2-07cd-c1ef-d298-fa58a6f2f170.mp3","podmotor_file_id":"","podmotor_episode_id":"","cover_image":"","cover_image_id":"","duration":"01:05:52","filesize":"16.98M","filesize_raw":"","date_recorded":"","explicit":"","block":""},"tags":[9],"series":[18],"class_list":["post-673","podcast","type-podcast","status-publish","has-post-thumbnail","hentry","tag-season4","series-gct-ext"],"aioseo_notices":[],"episode_featured_image":"https:\/\/goodchristadelphiantalks.com\/wp-content\/uploads\/2022\/03\/1319730-1546836075997-e4feb369d8bf.jpg","episode_player_image":"https:\/\/i0.wp.com\/goodchristadelphiantalks.com\/wp-content\/uploads\/2022\/03\/1319730-1546836075997-e4feb369d8bf.jpg?fit=400%2C400&ssl=1","download_link":"https:\/\/goodchristadelphiantalks.com\/podcast-download\/673\/mark-giordano-class-4-comfort-in-offense-reconciliation-in-the-kingdom","player_link":"https:\/\/goodchristadelphiantalks.com\/podcast-player\/673\/mark-giordano-class-4-comfort-in-offense-reconciliation-in-the-kingdom","audio_player":"https:\/\/goodchristadelphiantalks.com\/podcast-player\/673\/mark-giordano-class-4-comfort-in-offense-reconciliation-in-the-kingdom<\/a>","episode_data":{"playerMode":"dark","subscribeUrls":{"anchor":{"key":"anchor","url":"https:\/\/anchor.fm\/gct-extended","label":"Anchor","class":"anchor","icon":"anchor.png"},"apple_podcasts":{"key":"apple_podcasts","url":"https:\/\/itunes.apple.com\/us\/podcast\/good-christadelphian-talks-extended\/id1451458376?mt=2&uo=4","label":"Apple Podcasts","class":"apple_podcasts","icon":"apple-podcasts.png"},"breaker":{"key":"breaker","url":"","label":"Breaker","class":"breaker","icon":"breaker.png"},"castbox":{"key":"castbox","url":"https:\/\/castbox.fm\/channel\/id1440738","label":"CastBox","class":"castbox","icon":"castbox.png"},"google_podcasts":{"key":"google_podcasts","url":"https:\/\/www.google.com\/podcasts?feed=aHR0cHM6Ly9hbmNob3IuZm0vcy84NzY1NjA4L3BvZGNhc3QvcnNz","label":"Google Podcasts","class":"google_podcasts","icon":"google-podcasts.png"},"overcast":{"key":"overcast","url":"https:\/\/overcast.fm\/itunes1451458376\/good-christadelphian-talks-extended","label":"Overcast","class":"overcast","icon":"overcast.png"},"pocketcasts":{"key":"pocketcasts","url":"https:\/\/pca.st\/s6u6","label":"PocketCasts","class":"pocketcasts","icon":"pocketcasts.png"},"podbean":{"key":"podbean","url":"","label":"Podbean","class":"podbean","icon":"podbean.png"},"radio_public":{"key":"radio_public","url":"https:\/\/radiopublic.com\/good-christadelphian-talks-extend-8X4LpA","label":"Radio Public","class":"radio_public","icon":"radio-public.png"},"spotify":{"key":"spotify","url":"https:\/\/open.spotify.com\/show\/572NtU94bGKGknHF4gmlM6","label":"Spotify","class":"spotify","icon":"spotify.png"},"stitcher":{"key":"stitcher","url":"https:\/\/www.stitcher.com\/podcast\/anchor-podcasts\/good-christadelphian-talks-extended","label":"Stitcher","class":"stitcher","icon":"stitcher.png"},"youtube":{"key":"youtube","url":"https:\/\/www.youtube.com\/c\/GoodChristadelphianTalksPodcast","label":"YouTube","class":"youtube","icon":"youtube.png"}},"rssFeedUrl":"https:\/\/goodchristadelphiantalks.com\/feed\/podcast\/gct-ext","embedCode":"Mark Giordano – Class 4 – Comfort in Offense – Reconciliation in the Kingdom<\/a><\/blockquote>