Class 6 from Bro. Dennis Bevans\u2019s series on \u201cLetters from the Disciple Whom Jesus Loved\u201d<\/p>\n<\/p>\n
Class 1 from this series was used for GCT Episode 061.<\/p>\n
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\nOur first period teacher his
\nbrother. <\/p>\n
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\nDennis Bevins his General
\nsubject is John letters from the<\/p>\n
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\ndisciple whom Jesus loved.
\nToday’s topic is walk in truth <\/p>\n
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\nbrother Dennis Good morning.
\nWanted to start this morning by <\/p>\n
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\nagain.
\nSaying, thank you from both <\/p>\n
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\nTiffany and myself and our whole
\nfamily, thank you for the <\/p>\n
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\nopportunity to come and speak
\nwith you this week. <\/p>\n
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\nThank you, sincerely, for the
\ninvitation to be part of this <\/p>\n
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\nCamp.
\nIt’s been a really great week <\/p>\n
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\naround the word of God and we
\nappreciate all the kind words <\/p>\n
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\nand seeing the people that we
\nhaven’t seen in a few years, <\/p>\n
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\nit’s just nice to have that
\nfeeling as we go back down the <\/p>\n
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\nmountain.
\nI wanted to go back to a couple <\/p>\n
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\ncomments.
\nI made yesterday that perhaps <\/p>\n
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\nlacks the clarity that I thought
\nit did and based on some of the <\/p>\n
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\ncomments, I got afterwards.
\nOkay, so I got it wasn’t as <\/p>\n
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\nclear as I thought, so it might
\nbe a good introduction to this <\/p>\n
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\nclass today.
\nAnyhow, and that is first, when <\/p>\n
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\nwe made the reference to the
\nhigh priest and having the blood<\/p>\n
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\nput on the right, ear, the right
\nthumb, the right big toe that <\/p>\n
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\nreally is a very Is a lot of
\nthings that can come out of <\/p>\n
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\nthat, but the simple point I was
\ntrying to drive home is that we <\/p>\n
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\ncleanse, our hearing the work of
\nour hands and our walk and so <\/p>\n
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\nthe right side is the side of
\nstrength, that’s why. <\/p>\n
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\nThe Jesus is at the right hand
\nof the father. <\/p>\n
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\nSo if us working our way towards
\nthe kingdom, can make sure that <\/p>\n
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\nwe have purified through the
\nblood of Christ. <\/p>\n
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\nThe things we hear the things we
\ndo, and the way we walk, We are <\/p>\n
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\nfollowing that old.
\nIt model that was pointing <\/p>\n
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\ntowards Jesus.
\nWho did that in Perfection? <\/p>\n
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\nAnother thing that I said that
\ngot a little bit of attention <\/p>\n
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\nwas when I put the picture of
\nthe phone on the screen and I <\/p>\n
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\nwant to make sure I’m not saying
\nthat abstain from using phones <\/p>\n
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\nand all phones and iPads are
\nevil. <\/p>\n
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\nThere’s a lot of things that
\nwouldn’t happen in our life. <\/p>\n
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\nIf we didn’t have the electronic
\ndevices, nothing wrong with that<\/p>\n
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\ncontent notwithstanding.
\nSo I’ll put the asterisk there. <\/p>\n
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\nBut if it’s you being used in an
\nappropriate manner, is nothing <\/p>\n
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\nwrong with it.
\nThe problem becomes when it’s <\/p>\n
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\nthe priority.
\nSo, it’s one thing to enjoy <\/p>\n
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\ncatching up with your friends on
\nFacebook or whatever. <\/p>\n
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\nAnd that’s a very valuable tool.
\nIt’s another thing to do that <\/p>\n
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\ninstead of your readings.
\nSo if we’ve got priorities <\/p>\n
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\nstraight and we’re spending time
\nsharpening our skills and <\/p>\n
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\nUnderstanding God’s word through
\nReading and personal study, <\/p>\n
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\nthere’s no realistic expectation
\nthan, that’s a 15 to 20 hour. <\/p>\n
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\nAdd a commitment but if it’s if
\nwe have our waking hours and we <\/p>\n
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\ncan’t squeeze in time for God,
\nit’s at opportunity to look at <\/p>\n
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\npriorities and I know from my
\nown personal life that it’s very<\/p>\n
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\neasy to get on your phone or on
\nyour computer. <\/p>\n
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\nAnd before you know, it there’s
\nhours have passed and you really<\/p>\n
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\ndidn’t finish anything.
\nSo the purpose was really <\/p>\n
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\nprioritization not necessarily
\nthe existence of or the use for.<\/p>\n
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\nSo hopefully that’s a little
\nmore clear than I said <\/p>\n
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\nyesterday.
\nWe’ve spent the last few days <\/p>\n
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\ntalking about intimately,
\nknowing our God and His word <\/p>\n
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\nliving his love so that we might
\ndwell, or Tabernacle with him, <\/p>\n
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\nand his son for eternity.
\nAnd that’s probably the most <\/p>\n
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\nrecurring statement that you’ve
\nheard in this week. <\/p>\n
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\nIt requires us doing things
\nGod’s way, not just looking or <\/p>\n
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\nacting the part, but leaving the
\nWorld Behind and serving the <\/p>\n
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\nbody in sincerity and love.
\nSo this morning, we’re going to <\/p>\n
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\nfocus on the second and third.
\nLetters which were two <\/p>\n
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\nindividuals, one to a nun named
\nsister that most certainly knew <\/p>\n
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\nthe lessons from the first
\nepistle, but had failed to apply<\/p>\n
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\nit in a very specific way.
\nAnd the other to a well-beloved <\/p>\n
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\nin named brother Gaius, these
\ntwo letters are very different, <\/p>\n
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\nbut they are built on the same
\nconcept because they both are <\/p>\n
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\noffshoots of the first epistle.
\nSo let’s hone in on second John <\/p>\n
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\nnow We must know and do and that
\nwas a phrase that came up <\/p>\n
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\nearlier in the week, know and
\ndo. <\/p>\n
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\nBut that starts with Ecclesia
\nlife, we know and do and then <\/p>\n
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\nthe opportunity to work,
\ntogether, starts first at the <\/p>\n
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\nhousehold of faith.
\nThe only way we can truly show <\/p>\n
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\nthe love, our love to Christ is
\nto show love to each other. <\/p>\n
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\nLove in a spiritual sense,
\nrequires a common understanding <\/p>\n
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\nof the truth.
\nHP Mansfield was quoted as <\/p>\n
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\nsaying NG true love, cannot be
\nmanifested, where the truth is <\/p>\n
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\nabsent.
\nAnd I like that phrase. <\/p>\n
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\nSo before we look at the verses
\nin this short letter, I want to <\/p>\n
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\nmake something very clear so
\nthat we don’t miss the forest as<\/p>\n
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\nwe’re looking at the trees, I’m
\nnot saying that we should not <\/p>\n
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\nmake any effort at all to help
\nthe homeless or somebody with a <\/p>\n
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\nmeal when they’re hungry.
\nI’m not saying, we shouldn’t <\/p>\n
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\ngive to Charities that might be
\nclose to our heart. <\/p>\n
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\nWhether it’s cancer research or
\nheart disease or whatever it is,<\/p>\n
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\nIs part of being a decent human
\nbeing is helping other people <\/p>\n
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\nand Jesus himself exhorts us to
\nrepresent him to the world <\/p>\n
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\naround us.
\nSo those are all well and good. <\/p>\n
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\nHowever they cannot and do not
\nreplace service to the occlusal <\/p>\n
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\nbody.
\nIt can be supplemental to and <\/p>\n
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\nshould be supplemental to, but
\nit is not instead of John gets <\/p>\n
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\nvery personal in this letter,
\nand I think it’s been recorded <\/p>\n
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\nfor our learning because it’s
\nSomething we all are naturally <\/p>\n
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\ninclined to do we naturally are
\ninclined to do what feels right.<\/p>\n
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\nAnd sometimes that’s harder as
\nit gets closer specifically when<\/p>\n
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\nit’s to our own individual and
\nnatural family. <\/p>\n
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\nSo let’s begin by looking at the
\nfirst verse The Elder unto the <\/p>\n
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\nelect lady and her children.
\nWhom I love in the truth and not<\/p>\n
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\nonly I but also they that have
\nknown the truth. <\/p>\n
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\n00:06:12,300 –> 00:06:15,500
\nSo the Elder he’s obviously
\nreferring to himself, this is <\/p>\n
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\nJohn himself and he’s talking
\nkind of extending that concept <\/p>\n
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\n00:06:19,600 –> 00:06:22,500
\nof the little children, only now
\nit’s not plural. <\/p>\n
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\nIt’s just, it’s specific to one.
\nThe word elect is translated, <\/p>\n
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\n00:06:27,600 –> 00:06:31,700
\nchosen in that famous phrase,
\nmany are called few are chosen. <\/p>\n
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\nThe word lady he uses is
\nactually from the root word <\/p>\n
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\n00:06:35,700 –> 00:06:38,800
\nkurios which is the word
\ntranslated Lord, in the Greek, <\/p>\n
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\n00:06:38,800 –> 00:06:41,700
\nin the Greek Testament.
\nIt’s used in verse 3 for <\/p>\n
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\nexample, but this is the
\nfeminine form of that word. <\/p>\n
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\nIt’s only used twice in the New
\nTestament here in verse 5. <\/p>\n
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\nSo it’s a word specific to her.
\nThe love word Agape. <\/p>\n
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\nOh, the verb form of agape, and
\nthis known word is intimate. <\/p>\n
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\n00:06:57,100 –> 00:07:01,000
\nSo when we put it together as a
\nvery quick, but important <\/p>\n
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\nintroduction, He’s calling her
\nchosen. <\/p>\n
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\n00:07:04,000 –> 00:07:07,100
\nHe refers to her as Lord, he
\nacknowledges her <\/p>\n
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\nself-sacrificing.
\nLove and her reputation in the <\/p>\n
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\nEcclesia and it’s High Praise.
\nIt’s a critical lesson to us <\/p>\n
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\n00:07:14,200 –> 00:07:17,500
\nbecause what we know the
\nletters, not all positive but <\/p>\n
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\n00:07:17,500 –> 00:07:20,500
\nhe’s going to start it that way
\nand he’s going to end it that <\/p>\n
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\n00:07:20,500 –> 00:07:23,300
\nway.
\nAnd that’s a good thing for us <\/p>\n
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\n00:07:23,300 –> 00:07:26,800
\nif we jump in and there’s a
\nproblem and we skip the niceties<\/p>\n
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\nand jump right to the problem,
\nmost of the time, the problem <\/p>\n
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\nwe’re trying to address doesn’t
\nget addressed because nobody’s I<\/p>\n
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\nremembered it.
\nAll they remembered is how rude <\/p>\n
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\nyou were.
\nSo by starting with the positive<\/p>\n
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\nthat there really is more good
\nthan bad. <\/p>\n
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\n00:07:40,400 –> 00:07:44,600
\nLet’s focus on the good address.
\nThe – needs to be addressed. <\/p>\n
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\n00:07:44,700 –> 00:07:47,500
\nAnd then let’s go back to the
\npositiveness of our hope. <\/p>\n
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\n00:07:48,200 –> 00:07:51,200
\nI made a reference earlier in
\nthe week to be transformed. <\/p>\n
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\n00:07:51,200 –> 00:07:54,500
\nI think this is also in the
\nfirst volume where it talks <\/p>\n
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\nabout using the word of God as a
\nsword. <\/p>\n
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\n00:07:57,500 –> 00:08:01,100
\nSo do we use it as a surgeon or
\nan executioner? <\/p>\n
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\n00:08:01,600 –> 00:08:07,000
\nWhat we’re seeing John do now is
\nsurgically work in the life of a<\/p>\n
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\nsister who needs to make a
\nchange to the saving of herself <\/p>\n
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\n00:08:11,000 –> 00:08:13,600
\nspecifically and perhaps her
\nfamily. <\/p>\n
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\n00:08:15,700 –> 00:08:20,500
\nVerse 24, the truth sake, which
\ndwelleth in us and shall be with<\/p>\n
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\n00:08:20,500 –> 00:08:23,300
\nus forever.
\nSo obvious connection to the <\/p>\n
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\nfirst letter that we would dwell
\nor Tabernacle forever. <\/p>\n
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\nThat’s the word, a on to the End
\nof the Age, literally. <\/p>\n
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\n00:08:30,900 –> 00:08:33,400
\nSo he’s building on this
\nTabernacle theme. <\/p>\n
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\nGrace be with you, mercy and
\npeace from God the father. <\/p>\n
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\nAnd from the Lord Jesus Christ,
\nthe son of the father in truth <\/p>\n
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\n00:08:42,000 –> 00:08:45,000
\nand love.
\nI Rejoice greatly that I found <\/p>\n
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\n00:08:45,000 –> 00:08:47,600
\nof thy children.
\nWalking In Truth as we have <\/p>\n
146
\n00:08:47,600 –> 00:08:49,700
\nreceived a commandment from the
\nfather. <\/p>\n
147
\n00:08:50,800 –> 00:08:54,100
\nSo we’ve got Divine favor,
\nforgiveness and kindness. <\/p>\n
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\nUnity and fellowship.
\nThe only source of that is truth<\/p>\n
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\nand Olga pail of.
\nNow that word of thy children, <\/p>\n
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\n00:09:02,600 –> 00:09:04,800
\nthe RSV adds a significant Word
\nto it. <\/p>\n
151
\n00:09:04,800 –> 00:09:08,400
\nIt says that I found some of thy
\nchildren walking in the truth <\/p>\n
152
\n00:09:08,900 –> 00:09:12,200
\nwhich notes that part of her
\nbrood is walking in the truth <\/p>\n
153
\n00:09:12,200 –> 00:09:15,800
\ntells us in given the direction
\nof the rest of this letter, that<\/p>\n
154
\n00:09:15,800 –> 00:09:20,800
\nsome of them are not, which is a
\nway for every one of us, every <\/p>\n
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\nparent in the meeting can now
\nrelate to this letter to some <\/p>\n
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\ndegree because some of her
\nchildren have followed the truth<\/p>\n
157
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\nand some of them have not
\nperhaps they were and they left <\/p>\n
158
\n00:09:33,900 –> 00:09:37,600
\nthe Add reality is, though all
\nof us want our children to walk <\/p>\n
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\nwith us towards the kingdom.
\nIt’s often times that I <\/p>\n
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\nshouldn’t say.
\nOftentimes. <\/p>\n
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\n00:09:42,100 –> 00:09:46,000
\nSometimes it is not the case
\neven though we come after it <\/p>\n
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\n00:09:46,000 –> 00:09:50,300
\nwith prayer, but that makes it
\nrelevant because this sister can<\/p>\n
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\n00:09:50,300 –> 00:09:53,100
\nrelate to both sides.
\nThe sister that can relate to <\/p>\n
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\n00:09:53,100 –> 00:09:56,000
\nthe children that follow and the
\nsister that can relate to the <\/p>\n
165
\n00:09:56,000 –> 00:09:59,600
\nchildren who have left it makes
\nher highly relatable to us. <\/p>\n
166
\n00:10:02,500 –> 00:10:06,600
\nSo I beseech thee lady not as
\nthough I wrote a new commandment<\/p>\n
167
\n00:10:06,600 –> 00:10:10,400
\nunto thee, but that which we had
\nfrom the beginning that we love <\/p>\n
168
\n00:10:10,400 –> 00:10:12,800
\none another.
\nSo he’s going to get to the <\/p>\n
169
\n00:10:12,800 –> 00:10:17,000
\npoint pretty quick short letter.
\nThis is that agape, love <\/p>\n
170
\n00:10:17,000 –> 00:10:19,100
\nself-sacrificing.
\nLove in action. <\/p>\n
171
\n00:10:19,300 –> 00:10:22,300
\nBut he’s noting it, that it has
\nto be reciprocal. <\/p>\n
172
\n00:10:22,400 –> 00:10:26,100
\nIt’s not a one-sided thing.
\nIt’s not self-sacrificing. <\/p>\n
173
\n00:10:26,100 –> 00:10:29,100
\nLove to someone.
\nIt’s self-sacrificing. <\/p>\n
174
\n00:10:29,100 –> 00:10:32,400
\nLove showing the love of God.
\nOdd to someone who can <\/p>\n
175
\n00:10:32,400 –> 00:10:35,100
\nself-sacrifice and show their
\nlove to God through. <\/p>\n
176
\n00:10:35,100 –> 00:10:39,100
\nYou, it requires reciprocation,
\nwhich is the purpose of a <\/p>\n
177
\n00:10:39,100 –> 00:10:43,000
\ncollegial life.
\nThe exposition of love is not <\/p>\n
178
\n00:10:43,000 –> 00:10:46,600
\nnew, but it applies directly to
\nthe Ecclesia. <\/p>\n
179
\n00:10:46,900 –> 00:10:50,300
\nAnd if we mistakenly believe
\nthat acts of kindness and <\/p>\n
180
\n00:10:50,300 –> 00:10:54,300
\nHospitality to unbelievers,
\nincluding in this case, her <\/p>\n
181
\n00:10:54,300 –> 00:10:58,800
\nunbelieving family.
\nIt’s cannot be a replacement for<\/p>\n
182
\n00:10:58,800 –> 00:11:02,400
\nthe reciprocal, love and working
\nin the Easier with God’s people.<\/p>\n
183
\n00:11:03,200 –> 00:11:05,200
\nNow, it’s something
\nacademically. <\/p>\n
184
\n00:11:05,200 –> 00:11:10,300
\nIt’s easy to identify, but it’s
\nhard to do our natural <\/p>\n
185
\n00:11:10,300 –> 00:11:13,200
\ninclination drives us to our
\nnatural family. <\/p>\n
186
\n00:11:13,200 –> 00:11:17,500
\nWe are all wired that way.
\nSo we have to override that to <\/p>\n
187
\n00:11:17,500 –> 00:11:19,900
\nmake sure that the Ecclesia
\ncomes first. <\/p>\n
188
\n00:11:20,200 –> 00:11:23,300
\nThat doesn’t mean family.
\nNever, often times that <\/p>\n
189
\n00:11:23,300 –> 00:11:26,700
\nrelationship, even if it’s a
\nfriendship, not a family member <\/p>\n
190
\n00:11:27,000 –> 00:11:30,000
\ngives them an opportunity to
\ncome back because they can see <\/p>\n
191
\n00:11:30,000 –> 00:11:31,900
\nthe love.
\nSo, I I want to make sure we’re <\/p>\n
192
\n00:11:31,900 –> 00:11:35,600
\nattain that love, but that the
\npriorities must be to the <\/p>\n
193
\n00:11:35,600 –> 00:11:38,800
\nhousehold of faith first and
\nhe’s going to build on that. <\/p>\n
194
\n00:11:38,800 –> 00:11:43,500
\nAnd just a couple verses Jesus
\nsaid it this way, he that loveth<\/p>\n
195
\n00:11:43,500 –> 00:11:46,100
\nfather or mother more than me
\nis, not worthy of me. <\/p>\n
196
\n00:11:46,200 –> 00:11:48,600
\nHe that loveth son or daughter
\nmore than me is. <\/p>\n
197
\n00:11:48,600 –> 00:11:51,300
\nNot worthy of me.
\nIt’s kind of harsh in the <\/p>\n
198
\n00:11:51,308 –> 00:11:53,900
\ncontext if you will, but I think
\nit’s important. <\/p>\n
199
\n00:11:54,400 –> 00:11:57,700
\nTrue love is respect and
\nobedience to the commands of <\/p>\n
200
\n00:11:57,700 –> 00:12:02,100
\nGod.
\nWe have to know and then do So <\/p>\n
201
\n00:12:02,100 –> 00:12:06,300
\nlet’s look at verse 6.
\nThis is love that you walk after<\/p>\n
202
\n00:12:06,300 –> 00:12:09,900
\nhis Commandments, this is the
\nCommandment that you have heard <\/p>\n
203
\n00:12:09,900 –> 00:12:12,500
\nfrom the beginning.
\nYou should walk in it. <\/p>\n
204
\n00:12:13,300 –> 00:12:18,200
\nSo the definition of love is to
\nwalk in truth, not acts of <\/p>\n
205
\n00:12:18,200 –> 00:12:25,000
\nkindness, but walking in truth,
\nFor many deceivers are entered <\/p>\n
206
\n00:12:25,000 –> 00:12:27,300
\ninto the world who confess not
\nthat. <\/p>\n
207
\n00:12:27,300 –> 00:12:29,100
\nJesus Christ is come in the
\nflesh. <\/p>\n
208
\n00:12:29,300 –> 00:12:31,800
\nThis is a deceiver and an
\nantichrist. <\/p>\n
209
\n00:12:31,800 –> 00:12:34,800
\nSo, it’s a direct contrast to
\nverse 6 walking. <\/p>\n
210
\n00:12:34,800 –> 00:12:38,000
\nThe truth versus being a
\ndeceiver that’s in the world. <\/p>\n
211
\n00:12:38,400 –> 00:12:40,400
\nThe the word deceiver in the
\nGreek. <\/p>\n
212
\n00:12:40,500 –> 00:12:42,600
\nActually, deceiver is not what
\nyou. <\/p>\n
213
\n00:12:42,600 –> 00:12:46,500
\nAnd I might think of it in the
\ndirt in that sense in the Greek.<\/p>\n
214
\n00:12:46,500 –> 00:12:51,000
\nIt means wandering roving and
\nleading to error. <\/p>\n
215
\n00:12:51,000 –> 00:12:55,200
\nSo not saying deceivers Is
\nwrong, but picture The Wanderer <\/p>\n
216
\n00:12:55,300 –> 00:12:57,100
\nthat’s going the wrong
\ndirection. <\/p>\n
217
\n00:12:57,500 –> 00:13:02,200
\nOne is walking god’s way.
\nThe other is wandering towards <\/p>\n
218
\n00:13:02,200 –> 00:13:05,300
\nerror.
\nThese Wanderers had entered into<\/p>\n
219
\n00:13:05,300 –> 00:13:08,400
\nthe world as opposed to coming
\nfrom it with no influence of the<\/p>\n
220
\n00:13:08,408 –> 00:13:10,700
\ntruth.
\nAnd that’s why they are called <\/p>\n
221
\n00:13:10,700 –> 00:13:14,200
\nAntichrist because they have
\nturned against Christ. <\/p>\n
222
\n00:13:14,700 –> 00:13:17,500
\nSo read that again, who confess
\nnot? <\/p>\n
223
\n00:13:17,500 –> 00:13:21,100
\nThat Jesus is come in the flesh.
\nThis is a deceiver and an <\/p>\n
224
\n00:13:21,100 –> 00:13:24,800
\nantichrist.
\nThey’ve entered the world which <\/p>\n
225
\n00:13:24,800 –> 00:13:26,500
\nsuggests that they were not part
\nof it. <\/p>\n
226
\n00:13:26,500 –> 00:13:29,800
\nAt one point.
\nNot only must they walk in the <\/p>\n
227
\n00:13:29,800 –> 00:13:33,400
\ntruth to exhibit, true love, but
\nthey must understand the truth. <\/p>\n
228
\n00:13:33,500 –> 00:13:37,000
\nSo they do not wander towards
\nthe world which in effect is <\/p>\n
229
\n00:13:37,000 –> 00:13:39,800
\ndenying Jesus by the lifestyle
\nthey live. <\/p>\n
230
\n00:13:43,200 –> 00:13:45,700
\nVerse 8, look to yourselves that
\nyou lose. <\/p>\n
231
\n00:13:45,700 –> 00:13:48,800
\nNot the things which you have
\nwrought, but that we receive a <\/p>\n
232
\n00:13:48,800 –> 00:13:54,600
\nfull reward.
\nIn the RSV, we is you that you <\/p>\n
233
\n00:13:54,600 –> 00:13:57,100
\nlose, not the things which you
\nhave wrought. <\/p>\n
234
\n00:13:57,100 –> 00:13:59,600
\nIt’s a little more directed
\nbecause it’s not a generic <\/p>\n
235
\n00:13:59,600 –> 00:14:03,700
\nletter to a generic population.
\nIt’s a specific letter to a <\/p>\n
236
\n00:14:03,700 –> 00:14:07,200
\nspecific sister, a lesson being
\nlearned, that can be applied <\/p>\n
237
\n00:14:07,200 –> 00:14:11,400
\ngenerically to all of us.
\nThe word lose is a little more <\/p>\n
238
\n00:14:11,400 –> 00:14:15,400
\nharsh in the literal Greek.
\nIt’s to destroy fully so it’s <\/p>\n
239
\n00:14:15,400 –> 00:14:17,400
\nnot just, I lost it up.
\nThere it is. <\/p>\n
240
\n00:14:17,700 –> 00:14:21,500
\nIt’s utter destruction.
\nAnd here’s where it’s hard on <\/p>\n
241
\n00:14:21,500 –> 00:14:26,300
\nour natural inclination.
\nIt’s easy to deceive ourselves, <\/p>\n
242
\n00:14:27,100 –> 00:14:29,400
\nespecially when it comes to
\nfamily. <\/p>\n
243
\n00:14:29,800 –> 00:14:34,000
\nAnd if we’re not careful, we can
\nlose our salvation by that <\/p>\n
244
\n00:14:34,000 –> 00:14:37,600
\nself-deception.
\nSo if indeed these children are <\/p>\n
245
\n00:14:37,600 –> 00:14:41,500
\nalready lost, she Is
\njeopardizing her own hope and <\/p>\n
246
\n00:14:41,500 –> 00:14:44,300
\nher own reward if she is chasing
\nafter them? <\/p>\n
247
\n00:14:45,400 –> 00:14:49,200
\nNow, the best way to lead our
\nlost children or really anyone <\/p>\n
248
\n00:14:49,200 –> 00:14:53,800
\nwho ever leaves for that matter
\nis to show them the way and not <\/p>\n
249
\n00:14:53,800 –> 00:14:57,400
\nchase them their way.
\nIt’s to show them the love and <\/p>\n
250
\n00:14:57,400 –> 00:15:01,200
\nthe right walk, but not to chase
\nthem where they’re going. <\/p>\n
251
\n00:15:01,700 –> 00:15:04,500
\nThe heart asked question.
\nWe have to ask that becomes <\/p>\n
252
\n00:15:04,500 –> 00:15:07,500
\nharder.
\nWhen it’s a family member in <\/p>\n
253
\n00:15:07,500 –> 00:15:12,200
\nhonesty is, who is leading who.
\nAnd if I’m always chasing <\/p>\n
254
\n00:15:12,200 –> 00:15:16,900
\nsomebody who’s leading away from
\nGod, I am no longer leading on <\/p>\n
255
\n00:15:16,900 –> 00:15:20,000
\nbehalf of God.
\nI may be loving, but I have <\/p>\n
256
\n00:15:20,000 –> 00:15:23,700
\nmisplaced the Love Again.
\nEasy for us to do. <\/p>\n
257
\n00:15:24,800 –> 00:15:27,800
\nIt was said earlier this week
\nthat how we respond to our <\/p>\n
258
\n00:15:27,800 –> 00:15:31,200
\nfailure is far more important
\nthan our actual failure and this<\/p>\n
259
\n00:15:31,200 –> 00:15:35,300
\nindeed falls into that same
\ncategory for whosoever, <\/p>\n
260
\n00:15:35,300 –> 00:15:38,700
\ntransgresseth and abideth, not
\nin the doctrine of Christ hath. <\/p>\n
261
\n00:15:38,700 –> 00:15:42,100
\nNot God, he that abideth in the
\ndoctrine of Christ. <\/p>\n
262
\n00:15:42,300 –> 00:15:44,600
\nHe hath, both the father and the
\nson. <\/p>\n
263
\n00:15:45,700 –> 00:15:49,200
\nWe talked a little bit about
\nMatthew 18 yesterday, that is <\/p>\n
264
\n00:15:49,200 –> 00:15:52,900
\nlove, it’s loving to help
\naddress a concern before it gets<\/p>\n
265
\n00:15:52,900 –> 00:15:56,500
\nbigger, but to dress it
\none-on-one and escalate only <\/p>\n
266
\n00:15:56,500 –> 00:16:00,500
\nwhen necessary.
\nAnd when love is present, The <\/p>\n
267
\n00:16:00,500 –> 00:16:04,500
\nRSV renders it this way.
\nAnyone that goes ahead and <\/p>\n
268
\n00:16:04,600 –> 00:16:08,300
\nabides, not taking the
\ntransgression word, completely <\/p>\n
269
\n00:16:08,300 –> 00:16:12,100
\nout of it altogether because
\nit’s really not about us being <\/p>\n
270
\n00:16:12,100 –> 00:16:14,300
\nevil.
\nIt’s not about the person that <\/p>\n
271
\n00:16:14,300 –> 00:16:18,800
\nleft being evil, it’s about them
\nchoosing to abide outside the <\/p>\n
272
\n00:16:18,800 –> 00:16:23,100
\ncamp, and if we do not dwell in
\nthe doctrine of truth then then <\/p>\n
273
\n00:16:23,100 –> 00:16:26,400
\nwe become Godless because he is
\nnot the one governing our life. <\/p>\n
274
\n00:16:27,000 –> 00:16:31,800
\nSo we want to make sure that we
\nput One being within the camp <\/p>\n
275
\n00:16:31,800 –> 00:16:35,700
\nbecause that place within the
\ncamp is where hope is outside <\/p>\n
276
\n00:16:35,700 –> 00:16:37,800
\nthe camp.
\nThere are maybe good things <\/p>\n
277
\n00:16:37,800 –> 00:16:39,800
\ngoing on.
\nMaybe they have good Christian <\/p>\n
278
\n00:16:39,800 –> 00:16:43,000
\nvalues or they’re not doing
\nsomething implicitly wrong. <\/p>\n
279
\n00:16:43,400 –> 00:16:47,500
\nBut if they are outside the
\ncamp, they have become a Godless<\/p>\n
280
\n00:16:47,500 –> 00:16:51,100
\nperson.
\nNow relating to the Christian <\/p>\n
281
\n00:16:51,100 –> 00:16:54,500
\nWorld At Large is easier to do
\nfor sure, but we have to <\/p>\n
282
\n00:16:54,500 –> 00:16:57,800
\nrecognize this is written to a
\nsister in the truth that John <\/p>\n
283
\n00:16:57,800 –> 00:17:03,300
\nhad high respect for he that
\nabides in truth has the father <\/p>\n
284
\n00:17:03,300 –> 00:17:07,599
\nand the son, very good reference
\nto being tabernacled together. <\/p>\n
285
\n00:17:09,300 –> 00:17:12,400
\nIf there come any unto you and
\nbring not this Doctrine, receive<\/p>\n
286
\n00:17:12,400 –> 00:17:14,000
\nhim not into your house.
\nNeither bid him. <\/p>\n
287
\n00:17:14,000 –> 00:17:17,599
\nGod, speed, quite direct,
\nperhaps even harsh. <\/p>\n
288
\n00:17:17,599 –> 00:17:19,400
\nGiven we know.
\nHe’s talking about some of her <\/p>\n
289
\n00:17:19,400 –> 00:17:22,900
\nwandering children.
\nGodspeed is an Old English, <\/p>\n
290
\n00:17:22,900 –> 00:17:26,400
\nslang term, the word God is not
\nin the text, it really means to <\/p>\n
291
\n00:17:26,400 –> 00:17:30,200
\nRejoice or to be glad.
\nIn fact, the word, your is not <\/p>\n
292
\n00:17:30,200 –> 00:17:35,900
\nin the original, either the RSV
\nrenders it as the that receive <\/p>\n
293
\n00:17:35,900 –> 00:17:38,900
\nhim not into the house, which is
\nbetter. <\/p>\n
294
\n00:17:39,200 –> 00:17:42,900
\nIn the contact, he’s not saying
\nnon-believers need to be shunned<\/p>\n
295
\n00:17:42,900 –> 00:17:45,800
\nand kept on the porch.
\nThat’s not the point but we <\/p>\n
296
\n00:17:45,800 –> 00:17:49,900
\ndon’t bid them rejoicing.
\nIt is one thing to ask God to <\/p>\n
297
\n00:17:49,900 –> 00:17:54,200
\nbless their efforts back towards
\nthe truth and into the camp, <\/p>\n
298
\n00:17:54,200 –> 00:17:56,100
\nthat’s a good thing to do.
\nIt’s healthy. <\/p>\n
299
\n00:17:56,100 –> 00:17:59,300
\nIt’s even something we should do
\non a recurring basis. <\/p>\n
300
\n00:17:59,800 –> 00:18:03,100
\nHowever, it is an entirely.
\nAnother thing to ask God to <\/p>\n
301
\n00:18:03,100 –> 00:18:05,900
\nbless their efforts as they
\nwander away from him. <\/p>\n
302
\n00:18:07,300 –> 00:18:12,900
\nGod has always Always always put
\na premium on truth and so should<\/p>\n
303
\n00:18:12,900 –> 00:18:16,300
\nwe?
\nIt must remain the Hallmark of <\/p>\n
304
\n00:18:16,300 –> 00:18:20,100
\nour community so that if we
\ncontinue to be a people whose <\/p>\n
305
\n00:18:20,100 –> 00:18:23,900
\nnose is in the word that we’re
\nreading and studying and getting<\/p>\n
306
\n00:18:23,900 –> 00:18:28,200
\ncloser to our god academically
\nand then letting that academic <\/p>\n
307
\n00:18:28,200 –> 00:18:31,900
\nknowledge live through us
\nbecause if it stays academic, <\/p>\n
308
\n00:18:31,900 –> 00:18:36,300
\nonly it is useless, it’s trivia.
\nBut if it changes who we are and<\/p>\n
309
\n00:18:36,300 –> 00:18:40,100
\nmakes us more like the sun
\nglorifying, the Father, that’s <\/p>\n
310
\n00:18:40,100 –> 00:18:42,100
\nthe purpose of all reading and
\nstudy. <\/p>\n
311
\n00:18:42,300 –> 00:18:47,700
\nSo hold that concept for just
\nanother verse For he that <\/p>\n
312
\n00:18:47,700 –> 00:18:50,100
\nbiddeth him.
\nGod speed is partaker of his <\/p>\n
313
\n00:18:50,100 –> 00:18:52,800
\nevil Deeds, having many things
\nto write unto you. <\/p>\n
314
\n00:18:52,800 –> 00:18:56,300
\nI would not write with paper and
\nink, but I trust to come unto <\/p>\n
315
\n00:18:56,300 –> 00:18:59,900
\nyou and speak to you face to
\nface that our joy may be full. <\/p>\n
316
\n00:19:00,500 –> 00:19:03,500
\nSo she would have to share the
\nresponsibility for the harm <\/p>\n
317
\n00:19:03,500 –> 00:19:06,100
\ncaused by wandering towards
\nfalse Doctrine. <\/p>\n
318
\n00:19:06,800 –> 00:19:11,200
\nWe all must put the truth in
\nDoctrine and appreciate God’s <\/p>\n
319
\n00:19:11,200 –> 00:19:14,400
\nword first, especially in these
\nlast days. <\/p>\n
320
\n00:19:15,400 –> 00:19:19,000
\nNow, when he talks about things
\nwith paper and ink, I have a <\/p>\n
321
\n00:19:19,000 –> 00:19:23,700
\npersonal story that I think of,
\nevery time I read that verse and<\/p>\n
322
\n00:19:23,700 –> 00:19:27,600
\nyou may relate to this to some
\ndegree, but I have ruined a <\/p>\n
323
\n00:19:27,600 –> 00:19:32,200
\nfriendship in email.
\nMaybe you have to where you said<\/p>\n
324
\n00:19:32,200 –> 00:19:34,900
\nsomething that was intended to
\nbe funny. <\/p>\n
325
\n00:19:36,200 –> 00:19:39,300
\nBut it was not read as though it
\nwas intended to be funny and it <\/p>\n
326
\n00:19:39,300 –> 00:19:43,100
\nwas read as highly insulting.
\nWhat’s worse is the person I <\/p>\n
327
\n00:19:43,100 –> 00:19:44,700
\nsent it to?
\nDidn’t tell me, they were <\/p>\n
328
\n00:19:44,700 –> 00:19:49,400
\ninsulted, I had to figure it out
\nand I’m not the spark, is the <\/p>\n
329
\n00:19:49,400 –> 00:19:52,500
\nbrightest star in the sky.
\nIt took me a couple years to <\/p>\n
330
\n00:19:52,500 –> 00:19:54,800
\nfigure out, I had ruined this
\nrelationship. <\/p>\n
331
\n00:19:56,100 –> 00:19:58,900
\nI learned a very valuable lesson
\nin any of you who get emails for<\/p>\n
332
\n00:19:58,900 –> 00:20:02,300
\nme PNC, this lesson that I put
\nlittle happy faces in my emails <\/p>\n
333
\n00:20:02,300 –> 00:20:05,600
\nall the time even if I’m riding
\nhim to my boss. <\/p>\n
334
\n00:20:05,900 –> 00:20:09,700
\nSo that if I think it’s supposed
\nto be happy, you know, I’m <\/p>\n
335
\n00:20:09,700 –> 00:20:14,200
\nintending to be happy.
\nSo it’s sad, but it’s true. <\/p>\n
336
\n00:20:14,200 –> 00:20:18,100
\nAnd what a travesty was a really
\nclose friend and we’re still <\/p>\n
337
\n00:20:18,100 –> 00:20:20,100
\nfriends today.
\nIt’s not that we didn’t get past<\/p>\n
338
\n00:20:20,100 –> 00:20:23,700
\nit, but that relationships never
\nthe same, it can’t be. <\/p>\n
339
\n00:20:24,100 –> 00:20:27,000
\nI heard the guys feelings and he
\nwent Through a very difficult <\/p>\n
340
\n00:20:27,000 –> 00:20:29,000
\ntime.
\nAnd for two years where I would <\/p>\n
341
\n00:20:29,000 –> 00:20:32,000
\nhave been the person, he came to
\nfirst, I was a person, he <\/p>\n
342
\n00:20:32,000 –> 00:20:34,400
\navoided because I had offended
\nhim that harshly. <\/p>\n
343
\n00:20:35,400 –> 00:20:39,000
\nI don’t feel good about that.
\nMy guess is I’m not the only one<\/p>\n
344
\n00:20:39,000 –> 00:20:41,600
\nthat’s done it.
\nI wish I had understood what <\/p>\n
345
\n00:20:41,600 –> 00:20:44,900
\nJohn was saying, then perhaps I
\nwould have been better about not<\/p>\n
346
\n00:20:44,900 –> 00:20:48,000
\nputting that in writing and
\nhaving that conversation face to<\/p>\n
347
\n00:20:48,000 –> 00:20:51,000
\nface.
\nJohn is the last of the living <\/p>\n
348
\n00:20:51,000 –> 00:20:53,600
\nApostles.
\nThis personal visit would have <\/p>\n
349
\n00:20:53,600 –> 00:20:57,500
\nbeen very special, it’s a sign
\nof his respect for her as well. <\/p>\n
350
\n00:20:58,100 –> 00:21:00,600
\nHe in this letter is not beating
\nher up. <\/p>\n
351
\n00:21:00,800 –> 00:21:04,600
\nHe’s not slapping her around.
\nHe’s trying to correct an error <\/p>\n
352
\n00:21:04,600 –> 00:21:08,800
\nthat she probably does not see
\nbecause he wants to hide a <\/p>\n
353
\n00:21:08,800 –> 00:21:12,700
\nmultitude of sins by her turning
\nback to the ways of Truth. <\/p>\n
354
\n00:21:13,100 –> 00:21:15,700
\nThe same model that he was
\ntalking about in that first <\/p>\n
355
\n00:21:15,700 –> 00:21:21,000
\nletter, the model built on
\nMatthew chapter 18, Do the <\/p>\n
356
\n00:21:21,000 –> 00:21:23,000
\nchildren of dialect, sister
\ngreet. <\/p>\n
357
\n00:21:23,000 –> 00:21:25,700
\nTheir should be the children of
\ndialect, sister Greek tea. <\/p>\n
358
\n00:21:27,100 –> 00:21:30,000
\nAmen, this is a bookend, it
\nstarted with the ecclesial <\/p>\n
359
\n00:21:30,000 –> 00:21:31,700
\nfamily.
\nIt ends with the ecclesial <\/p>\n
360
\n00:21:31,700 –> 00:21:32,800
\nfamily.
\nIn fact. <\/p>\n
361
\n00:21:32,800 –> 00:21:35,400
\nAmen is not in the text or in
\nthe RSV. <\/p>\n
362
\n00:21:36,700 –> 00:21:40,300
\nThe conversation is not over the
\npen and paper part is he’s going<\/p>\n
363
\n00:21:40,300 –> 00:21:42,800
\nto follow it up with a personal
\nvisit. <\/p>\n
364
\n00:21:43,400 –> 00:21:46,400
\nSo we remember the fourth thing
\nthat Jesus said from the tree on<\/p>\n
365
\n00:21:46,400 –> 00:21:50,500
\nMonday, the principle of
\nadoption, the concept of taking <\/p>\n
366
\n00:21:50,500 –> 00:21:56,200
\ncare of the Ecclesia in its
\ndarkest hour for his sake and in<\/p>\n
367
\n00:21:56,200 –> 00:22:01,000
\nhis absence Sadly, the world
\nwill only get darker as we see <\/p>\n
368
\n00:22:01,000 –> 00:22:05,100
\nhis return approaching the
\nopportunity to work together and<\/p>\n
369
\n00:22:05,100 –> 00:22:09,300
\nstand together in the truth that
\nwe might in some way to show <\/p>\n
370
\n00:22:09,300 –> 00:22:11,100
\neach other.
\nThe love that will bring us to <\/p>\n
371
\n00:22:11,108 –> 00:22:14,800
\nthe kingdom, is only going to
\nget harder as the day <\/p>\n
372
\n00:22:14,800 –> 00:22:18,100
\napproaches.
\nNow, we truly long for a day <\/p>\n
373
\n00:22:18,100 –> 00:22:21,600
\nwhen the truth is found in its
\nproper place and where the body <\/p>\n
374
\n00:22:21,600 –> 00:22:24,300
\nis served in love.
\nSo that our when our Master <\/p>\n
375
\n00:22:24,300 –> 00:22:28,100
\nreturns, he finds us a people
\nwatching waiting. <\/p>\n
376
\n00:22:28,700 –> 00:22:32,300
\nLearning growing and
\ndemonstrating the love of the <\/p>\n
377
\n00:22:32,300 –> 00:22:37,300
\nfather to each of us in
\nreciprocally that makes us a <\/p>\n
378
\n00:22:37,300 –> 00:22:41,800
\npeople focused on his word and
\nhis family which is truly the <\/p>\n
379
\n00:22:41,800 –> 00:22:46,200
\nonly way we can dwell or as
\nwe’ve been saying Tabernacle <\/p>\n
380
\n00:22:46,500 –> 00:22:49,500
\nwith the father and the son
\nforever. <\/p>\n
381
\n00:22:52,300 –> 00:22:56,500
\nSo let’s shift gears to the
\nthird letter with some of our <\/p>\n
382
\n00:22:56,500 –> 00:23:01,200
\nremaining time.
\nThe Elder unto the well-beloved <\/p>\n
383
\n00:23:01,200 –> 00:23:06,600
\nGaius whom I love in the truth.
\nSo we have a similar <\/p>\n
384
\n00:23:06,600 –> 00:23:10,400
\nintroduction, he certainly
\nidentifies himself as the same <\/p>\n
385
\n00:23:10,400 –> 00:23:13,400
\nway, but here he chooses to give
\nus the name, not just of this <\/p>\n
386
\n00:23:13,400 –> 00:23:16,500
\nperson, but of a problem person
\nin the meeting a little, in a <\/p>\n
387
\n00:23:16,508 –> 00:23:20,100
\nfew verses.
\nI can’t tell you exactly why he <\/p>\n
388
\n00:23:20,100 –> 00:23:23,100
\nchooses to name this one and not
\nthe other other than I would <\/p>\n
389
\n00:23:23,100 –> 00:23:24,900
\nthink.
\nIt may have been a little harsh <\/p>\n
390
\n00:23:24,900 –> 00:23:28,000
\nto have that sister’s name
\nknown, but by the description of<\/p>\n
391
\n00:23:28,000 –> 00:23:31,000
\nher anyone who knew that,
\nEcclesia probably could have <\/p>\n
392
\n00:23:31,000 –> 00:23:34,100
\nfigured it out, that’s my best.
\nGuess I couldn’t say for sure, <\/p>\n
393
\n00:23:34,100 –> 00:23:37,800
\nbut that’s when my thoughts
\nwould be, it is interesting. <\/p>\n
394
\n00:23:37,800 –> 00:23:40,200
\nHowever, that Gaius name means
\nLord. <\/p>\n
395
\n00:23:40,700 –> 00:23:44,500
\nSo there’s a very similar
\nconnection, it’s a name of a <\/p>\n
396
\n00:23:44,500 –> 00:23:48,000
\nLatin origin so it’s likely that
\nhe was Roman by descent. <\/p>\n
397
\n00:23:48,900 –> 00:23:52,600
\nHis name appears twice in the
\naxe button, twice in Letters by <\/p>\n
398
\n00:23:52,600 –> 00:23:55,800
\nPaul, but that was likely a
\ndifferent person than the one is<\/p>\n
399
\n00:23:55,800 –> 00:23:59,400
\nthat John is writing to.
\nSo we’re talking about a person,<\/p>\n
400
\n00:23:59,400 –> 00:24:01,900
\nwe know very little about other
\nthan his name. <\/p>\n
401
\n00:24:03,100 –> 00:24:06,200
\nBut we know that he was loved by
\nJohn because that’s told us in <\/p>\n
402
\n00:24:06,200 –> 00:24:14,300
\nverse one verse to verse 5 and
\nverse 11, Beloved, I wish above <\/p>\n
403
\n00:24:14,300 –> 00:24:17,800
\nall things that thou mayest
\nprosper and be in health even as<\/p>\n
404
\n00:24:17,800 –> 00:24:21,000
\nthy soul prospereth.
\nFor I rejoiced greatly when the <\/p>\n
405
\n00:24:21,008 –> 00:24:23,900
\nBrethren came and testified to
\nthe truth that is in thee. <\/p>\n
406
\n00:24:24,100 –> 00:24:28,700
\nEven as thou walkest in the
\ntruth, the word Health that be <\/p>\n
407
\n00:24:28,700 –> 00:24:34,100
\nin health is the word translated
\nwhole in Luke 5 and 31, as well <\/p>\n
408
\n00:24:34,100 –> 00:24:38,100
\nas the word sound four times by
\nPaul in the context of having <\/p>\n
409
\n00:24:38,300 –> 00:24:41,400
\nsound Doctrine.
\nSo that thou mayest prosper and <\/p>\n
410
\n00:24:41,400 –> 00:24:45,500
\nbe whole or Be sound even as thy
\nlife prospers. <\/p>\n
411
\n00:24:47,200 –> 00:24:49,600
\nI have no Greater Joy than to
\nhear that. <\/p>\n
412
\n00:24:49,600 –> 00:24:54,300
\nMy children Walk In Truth,
\nbeloved thou, doest Faithfully <\/p>\n
413
\n00:24:54,300 –> 00:24:56,500
\nwhatsoever.
\nThou doest to the Brethren and <\/p>\n
414
\n00:24:56,500 –> 00:25:00,800
\nto strangers.
\nHere he is being rendered as a <\/p>\n
415
\n00:25:00,800 –> 00:25:05,300
\nson in verse 5.
\nThe RSV says, it is a loyal <\/p>\n
416
\n00:25:05,300 –> 00:25:07,800
\nthing you do.
\nWhen you render any service to <\/p>\n
417
\n00:25:07,800 –> 00:25:13,100
\nthe brethren, Colossians 3 and
\n23 whatsoever you do do it <\/p>\n
418
\n00:25:13,100 –> 00:25:15,100
\nheartily as to the Lord and not
\nto men. <\/p>\n
419
\n00:25:15,300 –> 00:25:20,100
\nSo the one thing he counsels the
\nsister on to be careful, he is <\/p>\n
420
\n00:25:20,100 –> 00:25:23,800
\npraising the brother on that he
\nis doing this well so we get <\/p>\n
421
\n00:25:23,800 –> 00:25:26,100
\nboth a positive and a negative
\nexample. <\/p>\n
422
\n00:25:26,900 –> 00:25:29,900
\nNow the stranger’s word at the
\nend of verse 5 does not <\/p>\n
423
\n00:25:29,900 –> 00:25:33,700
\nnecessarily mean Outsiders.
\nThat word is also translated <\/p>\n
424
\n00:25:33,700 –> 00:25:37,400
\nhost elsewhere verse.
\nSix suggest that they are inside<\/p>\n
425
\n00:25:37,400 –> 00:25:41,400
\nthe meeting so it might be
\nsomeone who Was a member but not<\/p>\n
426
\n00:25:41,400 –> 00:25:44,800
\npersonally known to him and that
\nis easy to do, we come to a <\/p>\n
427
\n00:25:44,800 –> 00:25:47,400
\nBible school?
\nAnd we know a lot of people, but<\/p>\n
428
\n00:25:47,400 –> 00:25:49,700
\nthere’s always some that we do
\nnot know and they may be <\/p>\n
429
\n00:25:49,700 –> 00:25:52,300
\nstrangers to us, though.
\nThey are members in the <\/p>\n
430
\n00:25:52,300 –> 00:25:54,900
\nhousehold and they are part of
\nthe host. <\/p>\n
431
\n00:25:56,400 –> 00:26:00,300
\nAnd so here’s the one question
\nthat might come to our minds as <\/p>\n
432
\n00:26:00,300 –> 00:26:04,300
\nwe look at that as Brethren.
\nAnd then an after comment to <\/p>\n
433
\n00:26:04,308 –> 00:26:08,400
\nstrangers, how do we treat
\npeople in the Ecclesia that are <\/p>\n
434
\n00:26:08,400 –> 00:26:11,500
\nstrange to us?
\nThis is one thing that we all <\/p>\n
435
\n00:26:11,500 –> 00:26:15,300
\nacademically can answer, but I
\nfind this to be a place that our<\/p>\n
436
\n00:26:15,300 –> 00:26:17,400
\ncommunity is just not very
\nself-aware. <\/p>\n
437
\n00:26:17,400 –> 00:26:21,400
\nA lot of times if you really
\nwant to know how hard it is to <\/p>\n
438
\n00:26:21,400 –> 00:26:25,700
\nfit into the clicks that exist
\nin all of our meetings, just ask<\/p>\n
439
\n00:26:25,700 –> 00:26:30,100
\nsomeone Came from the outside to
\ncandidly answer you, but do not <\/p>\n
440
\n00:26:30,100 –> 00:26:33,000
\nask this question.
\nIf you do not want to know the <\/p>\n
441
\n00:26:33,000 –> 00:26:37,800
\nanswer, it is hard for someone
\ncoming into the meeting to <\/p>\n
442
\n00:26:37,800 –> 00:26:41,900
\npenetrate 30-year relationships
\nand that’s natural. <\/p>\n
443
\n00:26:42,100 –> 00:26:46,200
\nIt just is but pretending that’s
\nnot hard, that’s not fair. <\/p>\n
444
\n00:26:46,900 –> 00:26:51,200
\nSo we want to be careful that we
\nare self-aware that when people <\/p>\n
445
\n00:26:51,200 –> 00:26:55,000
\nare strange to us, even though
\nthey’re part of the host that we<\/p>\n
446
\n00:26:55,000 –> 00:26:57,800
\nlet them feel the Love of God in
\nour presence. <\/p>\n
447
\n00:26:58,100 –> 00:27:01,300
\nNo, it cannot be the same as the
\nrelationship that’s been going <\/p>\n
448
\n00:27:01,300 –> 00:27:04,500
\non for 20, 30, 40, 50 years,
\nthat’s impossible. <\/p>\n
449
\n00:27:04,500 –> 00:27:06,800
\nTimed is required for that to
\nhappen. <\/p>\n
450
\n00:27:07,200 –> 00:27:10,900
\nBut demonstrating the love, that
\nallows a relationship to grow so<\/p>\n
451
\n00:27:10,900 –> 00:27:13,800
\nthat it’s a relationship.
\nThey want to have with someone <\/p>\n
452
\n00:27:13,800 –> 00:27:15,700
\nelse whether or not.
\nIt’s you. <\/p>\n
453
\n00:27:15,900 –> 00:27:19,600
\nThat’s was at stake.
\nWe’re representing the father <\/p>\n
454
\n00:27:20,000 –> 00:27:23,100
\nshowing his love reflecting his
\nglory. <\/p>\n
455
\n00:27:24,800 –> 00:27:28,200
\nVerse 6, which have borne
\nwitness of the charity. <\/p>\n
456
\n00:27:28,200 –> 00:27:31,900
\nThat’s that word Agape.
\nAgain before the Ecclesia, whom <\/p>\n
457
\n00:27:31,900 –> 00:27:35,600
\nif thou bring forward on the
\njourney after a Godly sort, Thou<\/p>\n
458
\n00:27:35,600 –> 00:27:39,700
\nshalt do well because that for
\nhis namesake, they went forth, <\/p>\n
459
\n00:27:39,700 –> 00:27:43,500
\ntaking nothing of the Gentiles.
\nWe therefore ought to receive <\/p>\n
460
\n00:27:43,500 –> 00:27:46,600
\nsuch that we might be fellow
\nhelpers to the truth. <\/p>\n
461
\n00:27:47,500 –> 00:27:52,900
\nThe RSV in, for the section, in
\nred reads Journey, as befits, <\/p>\n
462
\n00:27:52,900 –> 00:27:57,400
\nGod’s service.
\nThe exhortation is to strengthen<\/p>\n
463
\n00:27:57,400 –> 00:27:59,600
\ngas in view of the bitter
\nhostility. <\/p>\n
464
\n00:27:59,600 –> 00:28:03,300
\nHe received that we’re going to
\nlook at in the very next verse. <\/p>\n
465
\n00:28:05,000 –> 00:28:09,200
\nI wrote unto the Ecclesia but
\ndiotrephes who loveth to have <\/p>\n
466
\n00:28:09,200 –> 00:28:11,700
\nthe preeminence among them?
\nReceiveth us. <\/p>\n
467
\n00:28:11,700 –> 00:28:15,700
\nNot this letter, referred to is
\nlost to history. <\/p>\n
468
\n00:28:15,700 –> 00:28:19,000
\nWe don’t have the letter that
\nhe’s making reference to, but <\/p>\n
469
\n00:28:19,000 –> 00:28:22,500
\nevidently it was not very well
\nreceived because it challenged <\/p>\n
470
\n00:28:22,500 –> 00:28:26,300
\nthe authority of someone.
\nAnd that’s That freaks on the <\/p>\n
471
\n00:28:26,300 –> 00:28:29,500
\npride of any person.
\nWhenever somebody challenges us,<\/p>\n
472
\n00:28:29,800 –> 00:28:34,000
\nour natural inclination is to
\nstand up and push back. <\/p>\n
473
\n00:28:34,000 –> 00:28:37,600
\nMatter of fact, if you would
\nlook at the person next to you, <\/p>\n
474
\n00:28:37,600 –> 00:28:39,100
\nright now, if you’re in, don’t
\nget up. <\/p>\n
475
\n00:28:39,100 –> 00:28:41,500
\nBut if there’s somebody right
\nnext to you, put your hands like<\/p>\n
476
\n00:28:41,500 –> 00:28:44,400
\nthis.
\nI know this is hard, I’m going <\/p>\n
477
\n00:28:44,400 –> 00:28:48,000
\nto make you move.
\nYep, on each other’s hands hand <\/p>\n
478
\n00:28:48,000 –> 00:28:56,200
\nto hand. now, whoever is on the
\nleft, please start pushing Okay,<\/p>\n
479
\n00:28:56,200 –> 00:28:59,400
\nyou can stop.
\nNow, did anybody on the right <\/p>\n
480
\n00:28:59,400 –> 00:29:03,700
\nstart pushing back?
\nDid everybody on the nobody fell<\/p>\n
481
\n00:29:03,700 –> 00:29:07,100
\nover so that suggests that
\nsomebody on the right? <\/p>\n
482
\n00:29:07,100 –> 00:29:11,800
\nDid not didn’t Just Surrender
\nour natural response when people<\/p>\n
483
\n00:29:11,800 –> 00:29:16,700
\npush is to push back.
\nSo by questioning the authority <\/p>\n
484
\n00:29:16,700 –> 00:29:21,800
\nof diotrephes he is and he’s
\ntriggered a natural response in <\/p>\n
485
\n00:29:21,800 –> 00:29:24,600
\npushing back, especially when
\nhe’s known. <\/p>\n
486
\n00:29:24,700 –> 00:29:28,700
\nAt least by John is wanting to
\nbe preeminent. <\/p>\n
487
\n00:29:29,700 –> 00:29:35,000
\nIn contrast to the praise heaped
\non Gaius here, diotrephes hurt, <\/p>\n
488
\n00:29:35,000 –> 00:29:36,500
\nthe development of the
\nCollegiate. <\/p>\n
489
\n00:29:36,500 –> 00:29:40,500
\nEven though he may have been
\nsound doctrinally, we absolutely<\/p>\n
490
\n00:29:40,500 –> 00:29:44,100
\nneed to have a platform of sound
\nDoctrine but it needs to <\/p>\n
491
\n00:29:44,100 –> 00:29:47,000
\ninfluence our behavior and our
\nego. <\/p>\n
492
\n00:29:47,500 –> 00:29:50,300
\nWe cannot let right Doctrine.
\nMake us arrogant. <\/p>\n
493
\n00:29:50,300 –> 00:29:53,700
\nIt must be tempered with his
\nlove for us to dwell with the <\/p>\n
494
\n00:29:53,700 –> 00:29:57,400
\nfather.
\nNow, diotrephes is a name that <\/p>\n
495
\n00:29:57,400 –> 00:30:01,000
\nmeans nourished by jove, okay?
\nSo what is that? <\/p>\n
496
\n00:30:01,000 –> 00:30:04,800
\nWell, jove is the original name,
\nthat became the Roman god, <\/p>\n
497
\n00:30:04,800 –> 00:30:06,700
\nJupiter.
\nGuess what? <\/p>\n
498
\n00:30:06,700 –> 00:30:08,900
\nGreek god was renamed.
\nJupiter. <\/p>\n
499
\n00:30:10,800 –> 00:30:13,600
\nZeus.
\nNow, I suppose it might be hard <\/p>\n
500
\n00:30:13,600 –> 00:30:16,500
\nto be a bit arrogant when your
\nname means nourished by a <\/p>\n
501
\n00:30:16,500 –> 00:30:19,300
\npowerful.
\nGod, remember, the slide we <\/p>\n
502
\n00:30:19,300 –> 00:30:22,200
\ntalked about yesterday regarding
\nthe false doctrine of the <\/p>\n
503
\n00:30:22,200 –> 00:30:25,300
\nTrinity that crept into this
\nclass A couple times. <\/p>\n
504
\n00:30:25,500 –> 00:30:28,700
\nWell there he is Zeus.
\nAs high as you can be in this <\/p>\n
505
\n00:30:28,700 –> 00:30:34,300
\nPantheon, he became Jupiter.
\nThen that one as we got to the <\/p>\n
506
\n00:30:34,300 –> 00:30:37,200
\nChristian mythology, becomes
\nGod. <\/p>\n
507
\n00:30:39,600 –> 00:30:41,900
\nWe obviously have talked about
\nthat a little bit. <\/p>\n
508
\n00:30:42,100 –> 00:30:43,600
\nI don’t want to beat it up
\nanymore. <\/p>\n
509
\n00:30:43,600 –> 00:30:47,200
\nJust a reminder that it’s up to
\nus to read and study, so that we<\/p>\n
510
\n00:30:47,200 –> 00:30:50,100
\nare not caught off guard.
\nThat’s the purpose of this so <\/p>\n
511
\n00:30:50,100 –> 00:30:54,000
\nthat we do not stray and let our
\negos replace the sound doctrine <\/p>\n
512
\n00:30:54,000 –> 00:30:57,100
\nof the truth.
\nVerse 10. <\/p>\n
513
\n00:30:58,800 –> 00:31:01,600
\nWherefore I come.
\nIf I come, I will remember his <\/p>\n
514
\n00:31:01,600 –> 00:31:04,000
\ndeeds, which he hath done
\nprating against us, with <\/p>\n
515
\n00:31:04,000 –> 00:31:07,600
\nmalicious words and not content
\ntherewith, neither doth, he <\/p>\n
516
\n00:31:07,600 –> 00:31:11,100
\nreceived himself the Brethren
\nand forbiddeth them that would <\/p>\n
517
\n00:31:11,100 –> 00:31:15,200
\nand casteth them out of the
\nEcclesia, the the prating <\/p>\n
518
\n00:31:15,200 –> 00:31:17,100
\nagainst.
\nThat’s the only time this is <\/p>\n
519
\n00:31:17,100 –> 00:31:18,700
\nused in the Greek in the New
\nTestament. <\/p>\n
520
\n00:31:18,700 –> 00:31:24,000
\nAnd it means to utter nonsense
\nto utter nonsense with malicious<\/p>\n
521
\n00:31:24,000 –> 00:31:26,900
\nwords.
\nNow malicious is the word <\/p>\n
522
\n00:31:26,900 –> 00:31:30,400
\nnormally translated evil.
\nSo you put that together <\/p>\n
523
\n00:31:30,400 –> 00:31:33,200
\nuttering nonsense with evil
\nwords. <\/p>\n
524
\n00:31:35,000 –> 00:31:38,600
\nMatthew 18, we’ve talked about a
\nfew times and it course, it does<\/p>\n
525
\n00:31:38,600 –> 00:31:42,100
\nend in disfellowship.
\nIf all other practices in <\/p>\n
526
\n00:31:42,100 –> 00:31:46,500
\nsincerity and love fail, that is
\nthe last alternative that we are<\/p>\n
527
\n00:31:46,500 –> 00:31:51,600
\ntold to, and it’s sanctioned by
\nJesus, but it has to be done in <\/p>\n
528
\n00:31:51,600 –> 00:31:56,300
\nlove for it to be scripturally.
\nSanctioned the purpose is to <\/p>\n
529
\n00:31:56,300 –> 00:32:00,700
\nsave the offending brother or
\nsister and get them back into <\/p>\n
530
\n00:32:00,700 –> 00:32:04,600
\nthe camp and walking the way to
\nthe work to the Lord. <\/p>\n
531
\n00:32:05,400 –> 00:32:09,400
\nIt is not to preserve the truth,
\nit’s not to purify an assembly <\/p>\n
532
\n00:32:09,400 –> 00:32:12,800
\nor whatever other terminology
\nyou may have heard or said in <\/p>\n
533
\n00:32:12,800 –> 00:32:18,800
\ntimes past the purpose is it
\nmust be done out of love for the<\/p>\n
534
\n00:32:18,800 –> 00:32:23,200
\nsake of the Lost.
\nThat’s what has to be the <\/p>\n
535
\n00:32:23,200 –> 00:32:26,700
\ndriving principle.
\nSo this influential and arrogant<\/p>\n
536
\n00:32:26,700 –> 00:32:29,900
\nbrother had lost sight of what
\nreally mattered in ecclesial <\/p>\n
537
\n00:32:29,900 –> 00:32:32,400
\nlife.
\nWhat really matters in Ecclesia?<\/p>\n
538
\n00:32:32,400 –> 00:32:39,700
\nLife is the Ecclesia.
\nVerse 11, beloved follow. <\/p>\n
539
\n00:32:39,700 –> 00:32:42,200
\nNot that which is evil, but that
\nwhich is good. <\/p>\n
540
\n00:32:42,300 –> 00:32:45,800
\nHe that doeth good is of God,
\nbut he that doeth evil hath not <\/p>\n
541
\n00:32:45,800 –> 00:32:53,700
\nseen God Now this word follow in
\nthe RSV is imitate to imitate, <\/p>\n
542
\n00:32:53,700 –> 00:32:57,800
\nnot that which is evil.
\nSo a sample sample is stated so <\/p>\n
543
\n00:32:57,800 –> 00:32:59,800
\nthat it can be learned and
\navoided. <\/p>\n
544
\n00:33:01,000 –> 00:33:04,000
\nAnd sadly, it seems like a
\nrelevant example here nearly <\/p>\n
545
\n00:33:04,000 –> 00:33:09,000
\n2000 years later.
\nPsalm 34:18 says depart from <\/p>\n
546
\n00:33:09,000 –> 00:33:12,000
\nEvil and do good seek peace and
\npursue it. <\/p>\n
547
\n00:33:12,100 –> 00:33:15,800
\nAnother Old Testament theme that
\nJohn is picked up because God <\/p>\n
548
\n00:33:15,800 –> 00:33:20,400
\nmanifestation must be both in
\nword and deed. <\/p>\n
549
\n00:33:20,400 –> 00:33:27,300
\nIt’s that concept of knowing and
\ndoing verse 12, Demetrius hath, <\/p>\n
550
\n00:33:27,300 –> 00:33:29,800
\ngood report of all men and of
\nthe truth himself. <\/p>\n
551
\n00:33:29,800 –> 00:33:31,800
\nYay.
\nAnd he also bear record. <\/p>\n
552
\n00:33:31,800 –> 00:33:35,600
\nWe also bear record and know
\nthat our record is true. <\/p>\n
553
\n00:33:35,900 –> 00:33:40,300
\nNow, Demetrius name be means
\nbelonging to series, which is a <\/p>\n
554
\n00:33:40,300 –> 00:33:43,700
\nRoman goddess of agriculture.
\nNot quite as daunting, as <\/p>\n
555
\n00:33:43,700 –> 00:33:48,300
\npowerful Zeus, certainly not as
\nmasculine, perhaps names, do <\/p>\n
556
\n00:33:48,300 –> 00:33:50,900
\nmatter.
\nHe was knowing as living up to <\/p>\n
557
\n00:33:50,908 –> 00:33:54,400
\nthe name that he had been called
\nto be a part of not the name. <\/p>\n
558
\n00:33:54,400 –> 00:33:59,300
\nHe had been given at Birth.
\nAnd so he closes with some <\/p>\n
559
\n00:33:59,300 –> 00:34:03,000
\nsimilar words that we saw from
\nthis last the second letter. <\/p>\n
560
\n00:34:03,200 –> 00:34:06,200
\nI had many things to write, but
\nI will not with ink and Pen <\/p>\n
561
\n00:34:06,200 –> 00:34:08,800
\nwrite unto thee.
\nBut I trust, I shall shortly. <\/p>\n
562
\n00:34:08,800 –> 00:34:11,400
\nSee thee, and we shall speak
\nface-to-face. <\/p>\n
563
\n00:34:11,800 –> 00:34:15,400
\nPeace, be to thee our friends
\nsalute thee greet the Friends by<\/p>\n
564
\n00:34:15,400 –> 00:34:21,699
\nname, very similar closing.
\nSo I’d like to with our extra <\/p>\n
565
\n00:34:21,699 –> 00:34:23,600
\ntime, I guess we’ve got about 10
\nminutes. <\/p>\n
566
\n00:34:24,500 –> 00:34:27,300
\nWe’ve talked a lot about that,
\nvery first slide. <\/p>\n
567
\n00:34:27,300 –> 00:34:31,100
\nWe looked at on the on our very
\nfirst class and that was the <\/p>\n
568
\n00:34:31,100 –> 00:34:34,699
\nseven things that Jesus said
\nfrom the tree and how we focused<\/p>\n
569
\n00:34:34,699 –> 00:34:37,900
\na little bit on, I think all of
\nthem we’ve touched. <\/p>\n
570
\n00:34:38,199 –> 00:34:41,199
\nBut one of them, I thought might
\nbe worth looking at this. <\/p>\n
571
\n00:34:41,199 –> 00:34:43,000
\nIs that slide of case?
\nYou’re wondering what slide is. <\/p>\n
572
\n00:34:43,000 –> 00:34:46,699
\nHe talking about one of them
\nmight be worth looking at just a<\/p>\n
573
\n00:34:46,699 –> 00:34:50,000
\nlittle bit more and that’s the
\nWith one, I believe we gave it <\/p>\n
574
\n00:34:50,000 –> 00:34:54,000
\nan honorable mention but is such
\nan important piece to this <\/p>\n
575
\n00:34:54,000 –> 00:34:56,199
\nstory.
\nI thought if we had some time <\/p>\n
576
\n00:34:56,199 –> 00:34:59,500
\nand we do we would take just a
\ncouple minutes and look at Psalm<\/p>\n
577
\n00:34:59,500 –> 00:35:05,300
\n22.
\nOf course, this is the first <\/p>\n
578
\n00:35:05,300 –> 00:35:10,000
\nhalf of that first verse When
\nJesus is quoting, as he dying as<\/p>\n
579
\n00:35:10,000 –> 00:35:12,100
\nhe’s dying, my God, my God.
\nWhy hast Thou? <\/p>\n
580
\n00:35:12,100 –> 00:35:14,900
\nForsaken?
\nMe and he gives us this <\/p>\n
581
\n00:35:14,900 –> 00:35:18,400
\nreference point.
\nSo you and I would know exactly <\/p>\n
582
\n00:35:18,400 –> 00:35:21,400
\nwhat Jesus was thinking.
\nWhen he died, if we want to <\/p>\n
583
\n00:35:21,400 –> 00:35:24,400
\nunderstand what was on his mind,
\nhe is telling us. <\/p>\n
584
\n00:35:24,400 –> 00:35:27,100
\nThis is what he is thinking and
\nwe find it. <\/p>\n
585
\n00:35:27,200 –> 00:35:31,700
\nAnd as a blow-by-blow
\ndescription of the emotion and <\/p>\n
586
\n00:35:31,700 –> 00:35:36,400
\npurpose of the crucifixion.
\nWhen someone is crucified we <\/p>\n
587
\n00:35:36,400 –> 00:35:39,400
\nmentioned they actually
\nsuffocate, it’s not blood loss <\/p>\n
588
\n00:35:39,400 –> 00:35:42,200
\nand so it makes sense that he
\ndidn’t just quote the whole <\/p>\n
589
\n00:35:42,200 –> 00:35:44,800
\nPsalm.
\nAlthough I strongly believe he <\/p>\n
590
\n00:35:44,800 –> 00:35:48,400
\nknew the whole Psalm and as we
\nread the song We Won’t today but<\/p>\n
591
\n00:35:48,400 –> 00:35:51,700
\nwe can see amazing pieces of the
\nglory. <\/p>\n
592
\n00:35:51,700 –> 00:35:55,100
\nIt would end.
\nOnce the suffering was over <\/p>\n
593
\n00:35:55,900 –> 00:36:00,600
\nverse 24, specifically removes
\ndoubt from the mind of the <\/p>\n
594
\n00:36:00,600 –> 00:36:04,500
\nwriter, which tells us he wasn’t
\ndoubting that his father was <\/p>\n
595
\n00:36:04,500 –> 00:36:05,100
\nthere.
\nThere. <\/p>\n
596
\n00:36:05,100 –> 00:36:08,000
\nHe was not worried that he had
\nbeen left behind. <\/p>\n
597
\n00:36:08,600 –> 00:36:11,800
\nHe was giving us a quotation so
\nthat we would know where his <\/p>\n
598
\n00:36:11,800 –> 00:36:15,300
\nthoughts were to see what it
\nactually means. <\/p>\n
599
\n00:36:15,500 –> 00:36:17,700
\nWe’re going to focus on a couple
\nverses here. <\/p>\n
600
\n00:36:18,100 –> 00:36:25,300
\nLet’s look at verse 6.
\nI am a worm and no man, a <\/p>\n
601
\n00:36:25,300 –> 00:36:28,300
\nreproach of men, and despised of
\nthe people. <\/p>\n
602
\n00:36:28,600 –> 00:36:31,500
\nProbably the most powerful verse
\nin this song. <\/p>\n
603
\n00:36:32,600 –> 00:36:38,100
\nThe word worm is used 43 times
\nin the in the Hebrew and 34 of <\/p>\n
604
\n00:36:38,100 –> 00:36:41,500
\nthem are translated.
\nScarlet will find it used in the<\/p>\n
605
\n00:36:41,500 –> 00:36:45,400
\nstories of Tamar of Rahab of
\nRuth and that is not a <\/p>\n
606
\n00:36:45,408 –> 00:36:48,900
\ncoincidence, a word study on
\nthis is definitely worth the <\/p>\n
607
\n00:36:48,900 –> 00:36:53,600
\neffort, but this tells us from
\nStrong’s that it was referring <\/p>\n
608
\n00:36:53,600 –> 00:36:59,500
\nto add, I made by the dried body
\nof a female worm, which I’m <\/p>\n
609
\n00:36:59,500 –> 00:37:04,000
\ngoing to say it wrong.
\nBut casilla Yes, yes. <\/p>\n
610
\n00:37:05,400 –> 00:37:11,500
\nShe would attach herself to a
\ndry tree, give birth and then <\/p>\n
611
\n00:37:11,500 –> 00:37:14,200
\ndie.
\nSo it makes it a very highly <\/p>\n
612
\n00:37:14,200 –> 00:37:19,100
\nrelevant image to put in our
\nminds as a representation of the<\/p>\n
613
\n00:37:19,100 –> 00:37:25,400
\nLord.
\nNow, what’s astounding is that, <\/p>\n
614
\n00:37:25,400 –> 00:37:30,700
\nwhen we look at Psalm 22, which
\nwe all have done, it is an <\/p>\n
615
\n00:37:30,700 –> 00:37:36,000
\ninteresting progression from
\nPsalm, 22 Psalm 23, Psalm 24. <\/p>\n
616
\n00:37:36,200 –> 00:37:41,900
\nPsalm 22 is very much focused on
\nthe past to you, and I the past <\/p>\n
617
\n00:37:41,900 –> 00:37:46,300
\nof Jesus, the work that he has
\ndone the work, that was done on <\/p>\n
618
\n00:37:46,300 –> 00:37:51,100
\nour behalf.
\nPsalm 23 then is going to focus <\/p>\n
619
\n00:37:51,100 –> 00:37:54,300
\non Jesus, current work what he
\nis doing right now. <\/p>\n
620
\n00:37:54,500 –> 00:37:58,300
\nAnd so as we look at this Psalm
\nwe look for words that show us <\/p>\n
621
\n00:37:58,300 –> 00:38:04,400
\nof his work today that he is our
\nShepherd that he leads us, he <\/p>\n
622
\n00:38:04,400 –> 00:38:08,500
\nrestores us, he’s leading he’s
\ncomforting, these are the works <\/p>\n
623
\n00:38:08,500 –> 00:38:14,300
\nthat Jesus is doing right now.
\nHe’s prepared a table Goodness <\/p>\n
624
\n00:38:14,300 –> 00:38:21,000
\nand mercy are at stake and he
\ncloses with and I will dwell in <\/p>\n
625
\n00:38:21,000 –> 00:38:23,400
\nthe house of the Lord of God
\nforever. <\/p>\n
626
\n00:38:23,900 –> 00:38:28,000
\nThe very end.
\nNow shifts from current work to <\/p>\n
627
\n00:38:28,000 –> 00:38:33,200
\nthe Future, work, tabernacling
\nwith the father and the son <\/p>\n
628
\n00:38:33,500 –> 00:38:38,000
\nforever.
\nAnd then we get to verse 24, but<\/p>\n
629
\n00:38:38,000 –> 00:38:42,600
\nverse Psalm 24, which is now the
\nfuture state of Jesus. <\/p>\n
630
\n00:38:42,600 –> 00:38:47,000
\nWhat we want to be a part of
\nwith him and the father and so <\/p>\n
631
\n00:38:47,100 –> 00:38:51,400
\nwill cherry-pick a little bit of
\nthis, the Earth is the Lord and <\/p>\n
632
\n00:38:51,400 –> 00:38:56,000
\nthe fullness thereof the world
\nand they that dwell therein who <\/p>\n
633
\n00:38:56,000 –> 00:38:59,000
\nshall Ascend to the hill of the
\nLord who shall stand in his holy<\/p>\n
634
\n00:38:59,000 –> 00:39:01,200
\nplace.
\nHe shall receive the blessing <\/p>\n
635
\n00:39:01,200 –> 00:39:04,900
\nfrom the Lord and righteousness
\nfrom the god of his salvation. <\/p>\n
636
\n00:39:05,800 –> 00:39:11,800
\nWhen we see Psalm 22, 23 24, we
\nhave the past, the present, and <\/p>\n
637
\n00:39:11,800 –> 00:39:15,900
\nthe future work of Jesus
\nculminating in tabernacling <\/p>\n
638
\n00:39:15,900 –> 00:39:20,100
\ntogether with the Sun as a
\nfamily forever. <\/p>\n
639
\n00:39:22,900 –> 00:39:26,100
\nSo as we come to the close of
\nour classes, this week, I <\/p>\n
640
\n00:39:26,100 –> 00:39:29,300
\nthought it would be fitting for
\nus to look at the final words of<\/p>\n
641
\n00:39:29,300 –> 00:39:33,300
\nscripture, which are quoted,
\nexcuse me, which are penned by <\/p>\n
642
\n00:39:33,300 –> 00:39:37,400
\nJohn, making it relevant to us
\ntoday. <\/p>\n
643
\n00:39:39,800 –> 00:39:42,700
\nRevelation 22 will pick up at
\nverse 11. <\/p>\n
644
\n00:39:44,000 –> 00:39:46,900
\nHe that is unjust, let him be
\nunjust. <\/p>\n
645
\n00:39:46,900 –> 00:39:51,400
\nStill, he that is filthy, let
\nhim be filthy, still, he that is<\/p>\n
646
\n00:39:51,400 –> 00:39:54,000
\nrighteous.
\nLet him be righteous still, and <\/p>\n
647
\n00:39:54,000 –> 00:39:58,800
\nhe that is Holy, let him be.
\nHoly still, behold, I come <\/p>\n
648
\n00:39:58,800 –> 00:40:01,700
\nquickly.
\nAnd my reward is with me to give<\/p>\n
649
\n00:40:01,700 –> 00:40:04,100
\nevery man.
\nAccording as his work shall be, <\/p>\n
650
\n00:40:04,600 –> 00:40:07,800
\nI am the Alpha and Omega the
\nbeginning. <\/p>\n
651
\n00:40:08,100 –> 00:40:12,400
\nAnd the last Blessed.
\nAre they that do his <\/p>\n
652
\n00:40:12,400 –> 00:40:17,000
\nCommandments that they may have
\nright to the tree of life and <\/p>\n
653
\n00:40:17,000 –> 00:40:20,300
\nmay enter in through the gates,
\ninto the city for without are <\/p>\n
654
\n00:40:20,308 –> 00:40:24,100
\ndogs, and Sorcerers and
\nwhoremongers and murderers and <\/p>\n
655
\n00:40:24,100 –> 00:40:26,400
\nadult adalat errs, and
\nwhosoever. <\/p>\n
656
\n00:40:26,400 –> 00:40:30,900
\nLoveth and maketh a lie.
\nI Jesus have sent mine Angel to <\/p>\n
657
\n00:40:30,900 –> 00:40:35,000
\ntestify unto you.
\nThe things in the Ecclesia has. <\/p>\n
658
\n00:40:35,200 –> 00:40:38,900
\nI am the root and offspring of
\nDavid, the bright and Morning <\/p>\n
659
\n00:40:38,900 –> 00:40:44,300
\nStar.
\nThe spirit and the bride say, <\/p>\n
660
\n00:40:44,300 –> 00:40:49,900
\ncome, come and let him that.
\nHeareth say come and he let him <\/p>\n
661
\n00:40:49,900 –> 00:40:52,200
\nthat is athirst.
\nCome and whosoever. <\/p>\n
662
\n00:40:52,200 –> 00:40:54,700
\nWill let him take of that Water
\nof Life freely. <\/p>\n
663
\n00:40:55,100 –> 00:40:58,200
\nFor, I testify unto every man,
\nthat heareth, the words of this <\/p>\n
664
\n00:40:58,200 –> 00:41:01,600
\nprophecy of this book, If any
\nman should add unto these <\/p>\n
665
\n00:41:01,600 –> 00:41:05,200
\nthings, God should add unto him.
\nThe plagues that are written in <\/p>\n
666
\n00:41:05,200 –> 00:41:08,000
\nthis book.
\nIf any man shall take away from <\/p>\n
667
\n00:41:08,000 –> 00:41:10,900
\nthe words of the book of this
\nprophecy, See, God shall take <\/p>\n
668
\n00:41:10,900 –> 00:41:14,300
\naway his part of the book of
\nlife and out of the holy city. <\/p>\n
669
\n00:41:14,500 –> 00:41:18,600
\nAnd from the things that are
\nwritten in this book, He which <\/p>\n
670
\n00:41:18,600 –> 00:41:22,900
\ntestifieth these things saith?
\nSurely I come quickly. <\/p>\n
671
\n00:41:23,400 –> 00:41:26,900
\nAmen.
\nEven so come Lord. <\/p>\n
672
\n00:41:26,900 –> 00:41:32,600
\nJesus the grace of the Lord.
\nJesus Christ be with you all. <\/p>\n
673
\n00:41:33,300 –> 00:41:33,700
\nAmen.\n<\/p><\/div>\n","protected":false},"excerpt":{"rendered":"
Class 6 from Bro. Dennis Bevans\u2019s series on \u201cLetters from the Disciple Whom Jesus Loved\u201d Class…<\/p>\n","protected":false},"author":1,"featured_media":786,"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\/36499159\/https%3A%2F%2Fd3ctxlq1ktw2nl.cloudfront.net%2Fstaging%2F2021-6-1%2F201971778-44100-2-554e472aee124.m4a","podmotor_file_id":"","podmotor_episode_id":"","cover_image":"","cover_image_id":"","duration":"00:41:34","filesize":"38.47M","filesize_raw":"","date_recorded":"","explicit":"","block":""},"tags":[7],"series":[18],"class_list":["post-731","podcast","type-podcast","status-publish","has-post-thumbnail","hentry","tag-season2","series-gct-ext"],"aioseo_notices":[],"episode_featured_image":"https:\/\/goodchristadelphiantalks.com\/wp-content\/uploads\/2022\/11\/1319730-1546836077275-ad9b1fa65b482-scaled.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\/731\/dennis-bevans-class-6-walk-in-truth","player_link":"https:\/\/goodchristadelphiantalks.com\/podcast-player\/731\/dennis-bevans-class-6-walk-in-truth","audio_player":"https:\/\/goodchristadelphiantalks.com\/podcast-player\/731\/dennis-bevans-class-6-walk-in-truth<\/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":"Dennis Bevans – Class 6: Walk in Truth<\/a><\/blockquote>