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John 1:14-18 (Part 1) · Providence Baptist Church - Sermons

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Intending to debate that out this morning, but in fact, God the Son became a man, but also to clarify the nature of it.
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! What is the reality of this God-man?
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!
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Since the beginning, all of those errors that I mentioned to you, Christians have gathered together and they have made statements to make it clear what the Bible teaches about the Incarnation.
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An example, in 451, in the former city of Chalcedon, now part of Istanbul, a council convened for just this purpose and adopted the Chalcedonian Creed.
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I'm going to read to you an English translation of it.
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I'll try to do so carefully for your edification, and then I'm also going to lay out some summary points to clarify.
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But listen to what they wrote. This is the translation of it.
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We then, following the Holy Fathers, all with one consent, teach men to confess one and the same Son, our Lord Jesus Christ.
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The same perfect in Godhead and also perfect in manhood.
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Here's a key phrase.
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Truly God and truly man.
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Of a reasonable soul and body, co-substantial with us according to the manhood, in all things like unto us without sin.
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Begotten before all ages of the Father according to the Godhead, and in these latter days for us and for our salvation.
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Born of the Virgin Mary, the Mother of God.
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According to the manhood.
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One and the same Christ, Son, Lord only.
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Unchangeable, indivisibly, inseparably.
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The distinction of nature's being by no means taken away by the union, but rather the property of each nature being preserved.
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And concurring in one person and one subsistence.
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Interexistence.
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This is called the hypostasis or hypostatic union of Christ.
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Not parted or divided into two persons, but one and the same Son and only begotten, God the Word, the Lord Jesus Christ, as the prophets from the beginning have declared concerning him.
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And the Lord Jesus Christ himself taught us, and the creed of the Holy Fathers has handed down to us.
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End quote.
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Now, you go, I didn't catch any of that.
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That's fine.
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The point being, they were very careful in defining the nature of the embodied Christ.
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They saw it as important.
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They were pushing back against unbiblical falsehoods, and we need to do the very same thing.
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So, six summary points that we can derive from the Chalcedonian Creed, which is coming from the scriptures.
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Number one, Jesus Christ is one person, one being, with two natures.
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Once again, he is truly God and truly man.
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Some people will say fully God and fully man.
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Like 200%.
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Not half God, half man, but completely, fully both.
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The divine nature was not diluted by the incarnation, nor was the human nature somehow abstract or incomplete.
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Right?
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Truly both at the same time.
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Number two, two natures united without confusion, change, division, or separation.
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Divine and human natures are distinct yet united in one person.
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This is a mystery, to be clear.
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Right?
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Again, this is the hypostatic union.
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It's a thing for us to marvel over.
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I don't know that we're going to fully comprehend it, this side of glory.
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But we should try as best we can to understand this nature of Christ.
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They are not mixed, not divided, and not reduced to a third nature.
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Thirdly, the human nature was fully assumed.
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Jesus had a real human body, mind, soul, and will.
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Everything essential to true humanity.
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Right?
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He was like us in that way, and the clarification is, yet without sin.
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That's the part of the human nature that he did not take on.
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Right?
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Born of a virgin, he didn't inherit the line, the sin line and the sin nature.
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That we have.
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Fourthly, the divine nature remained fully intact.
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So even though he took on human flesh, at the incarnation, Christ did not lay aside his divine attributes.
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Fifthly, the person of the Son is the subject of both natures.
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Right?
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By that I mean, Jesus is not two persons or a split consciousness.
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Right?
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The eternal Son is the acting subject of both divine and human experiences.
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So, to make that more real for you, he hungered as a man.
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He got tired as a man.
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He experienced the pain of suffering as a man.
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And yet he worked miracles.
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He walked on water.
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He raised people from the dead.
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He forgave sins as God.
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Yet, always as one person who we most often call the Son of God, as we're thinking about his incarnation.
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The incarnation, sixthly, was for our salvation.
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And we'll talk about that more in our third point.
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But, briefly here, Jesus became man, not merely to reveal God, but to redeem sinners through his substitutionary death and victorious resurrection.
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The unity of his person ensures the efficacy.
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Right?
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That it actually worked.
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That his work was the work that he said it was.
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Yes, only one who is God could save and only one who is man could die in our place.
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Again, the incarnation is not easy to grasp.
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But it is good.
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And it is a necessary reality to be grasped.
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In order for us to be saved, we must repent of our sins and place faith in the person and work of Jesus Christ.
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I don't know if that phrase has ever puzzled you.
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I say it all the time.
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What do we place faith in?
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Not just the work, but the person and work of Jesus Christ.
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Because if Jesus is not who he said he is, then the work itself wasn't effectual.
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Right?
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Jesus has to be who the scripture says that he is in order for it to have its proper effect.
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We are concerned with the person of Jesus because it makes possible the work of Jesus.
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And so we need to believe in both.
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And we need to be clear about what the scripture says those things are.
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Cyril of Alexandria, who was a 5th century church leader.
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He died a couple of years before the Council of Chalcedon.
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I think he would have been there had he not passed a few years before.
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Said this, and this is the quote on the back of your bulletin today.
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He said,
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And I love this quote particularly for the phrase,
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And I love this quote particularly for the phrase,
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They're inexpressible and inexplicable concurrence into unity.
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That person has made possible the work.
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And it's by that, both person and work, that we declare Jesus the Lord and Son of God.
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God.
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The word became flesh.
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Not only that, but it became flesh and dwelt among us.
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Dwelt is a form of a Greek verb that means literally to live in a tent.
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We can read in Exodus the account of God tenting with Israel as his glory dwelt in the tabernacle.
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Of course, later this same presence dwelt, same word usage in Hebrew, in the temple.
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God dwelt among us in the incarnate Christ, and he will dwell with his people again.
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John picks up this language in Revelation chapter 21.
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Verse 3 and following, he says,
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And I heard a loud voice from the throne saying,
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Behold, the dwelling place of God is with man.
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The tenting place of God is with man.
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He will dwell with them, and they will be his people.
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And God himself will be with them as their God.
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He will wipe away every tear from their eyes, and death shall be no more.
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Neither shall there be mourning, nor crying, nor pain anymore.
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For the former things have passed away.
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He came and he dwelt.
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He dwells in us now by his Spirit, and one day fully we will dwell together with him.
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John goes on to say,
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He dwelt among us, and we have seen his glory.
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Glory as of the only Son from the Father.
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Jesus manifested God's glory during his earthly existence in a more magnificent way than ever before.
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Right?
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I mentioned a couple of these ways that God's glory dwelt.
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Right?
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In the tabernacle, and then in the temple.
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But now in person, in flesh.
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Jesus' tenting was more glorious than previous tenting,
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but still a shadow of the things to come.
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Jesus' human flesh still veiled his full glory.
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John, the author of the words that we're reading,
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along with Peter and James,
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were invited to see Jesus' unveiled glory at the transfiguration.
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That's what's so significant about it.
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Interestingly, John doesn't record anything about the transfiguration.
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I'd like to wrap my head around why.
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But we can read in Matthew chapter 17 and verse 2,
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Jesus was transfigured before them,
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and his face shone like the sun,
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and his clothes became white as light.
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John and Peter and James beheld God's glory.
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His magnificence.
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This was glory as of the only Son from the Father,
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because the Son and the Father have the same nature.
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So I think when John says,
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we, we have beheld his glory,
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we have seen his glory,
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he is most certainly referring to himself
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and Peter and James.
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He has to have that in his mind.
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But he is also,
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although perhaps unwittingly,
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maybe it's just that he's being carried along by the Spirit,
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he's referring to all of us who have seen Christ
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in the Scriptures
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and placed our faith in him.
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Why can I make such a claim?
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That we,
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we share in this we
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that he's talking about here,
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beholding the glory.
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If there is an event in history,
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I think I would want to be on that mount
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and see the transfigured Christ.
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I think that's the one I would want to be whisked away to,
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to witness.
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But listen to the astounding thing
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that Peter says
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with reference to that very same event
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in 2 Peter chapter 1.
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You may enjoy joining me there.
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It's a little bit longer text.
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This is verse 16
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and following.
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Listen to what Peter says.
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For we do not follow
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cleverly devised myths
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when we made known to you
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the power and coming
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of our Lord Jesus Christ.
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We weren't following just some teaching
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when we told you about
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the power and coming of Christ.
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Why?
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But we were eyewitnesses
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of his majesty.
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We were eyewitnesses
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of his glory.
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How do I know he's talking
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about the transfiguration?
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Because he goes on in verse 17.
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For when he received
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honor and glory
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from God the Father
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and the voice was born to him
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by the majestic glory,
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this is my beloved son
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with whom I am well pleased.
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We ourselves heard this very voice
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born from heaven
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for we were with him
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on the holy mountain.
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Right?
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So he's talking about
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the transfiguration there.
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He's talking about the voice
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that's recorded for us
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that came from heaven.
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He's saying we heard
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that very voice.
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So we're not appealing to you.
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We're not trying to teach you
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Christ about his power
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and his coming
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because we heard
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somebody else say it.
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We were actually there.
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We were eyewitnesses
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of the transfiguration
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of Christ.
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And then he says this.
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How I read the Bible
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as a young man,
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read it through
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time and time again
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and wasn't arrested
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by this,
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I do not know.
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But when it arrested me,
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boy, did it.
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Verse 19.
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Peter says this.
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And we have
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the prophetic word
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more fully confirmed.
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We have the scripture
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more fully confirmed
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then standing on the mountain
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and watching Christ
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be transfigured
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and a voice from heaven
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saying,
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this is my beloved son
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with whom I am well pleased.
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We have the prophetic word
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more fully confirmed.
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Why?
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How is that possible?
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Right?
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Have I experienced
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God's word in the way
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it must have been
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to stand on that mountain?
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It's hard to say
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that I have.
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He says,
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to which you will do well
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to pay attention
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as a lamp shining
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in a dark place
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until the day
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dawns
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and the morning star
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rises in your hearts
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knowing this first of all
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that no prophecy
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of scripture
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comes from someone's
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own interpretation
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for no prophecy
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was ever produced
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by the will of man
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but men spoke
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from God
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as they were carried along
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by the Holy Spirit.
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So how do we have
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the word more fully confirmed?
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Right?
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It was written
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by the Spirit of Christ
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and the Spirit of Christ
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illuminates him to us
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as we take it up
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and we read.
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That's incredible.
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Right?
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We get to behold
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the glory of God
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in the Son
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as we take up
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and read
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and understand
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who he is.
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We have seen
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his glory.
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Glory as of the only
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son
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from
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the Father.
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We live in an age
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of great consumerism.
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Emotions
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lead the charge.
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We're looking for
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experiences
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all the time
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and I just want to say
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to you
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beloved Christians
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do not
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downplay
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the ordinary
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means
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of grace.
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God has given to us
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the gathering
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of his church
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the opening
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of his word
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the singing
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of true songs
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the praying
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in and day out
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week by week
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by week.
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This is regularly
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normatively
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how God grows
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his people.
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Just because
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you're not having
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a transfiguration
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kind of moment
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when you come
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to the church
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week in
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and week out
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recognize
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that Christ
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is being exalted
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from the text
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and Peter says
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this is better
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than standing
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on the mountain.
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Now I would like
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to make a little
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translation note
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at this point.
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I'm preaching
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from an English
17:22
Standard Version
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we've kind of
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encouraged others
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to have the same
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some of you
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may not have
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the same
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translation.
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Some of your
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translations
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in the place
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of only son
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as I have it
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before me
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may say
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only begotten
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God
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or some
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variation
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of that.
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And if your
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translation says
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that it's actually
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a more
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word for word
17:47
translation
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from the Greek.
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So I want to
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commend the
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translation
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for doing
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that.
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ESV is
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trying to
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tidy up
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some potential
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confusion
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at that point.
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We could argue
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whether that's
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a good thing
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or not.
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To always be
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clear
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the original
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text is the
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inspired text.
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These are just
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translations of
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that inspired
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text.
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So we've got
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to do work
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as we come
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across things
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like this
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in the text.
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Again that
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only begotten
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son is a
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more literal
18:17
translation of
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the Greek
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phrase
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found there.
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But it
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does bring
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to the
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surface
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this word
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begotten.
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This word
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begotten.
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If you are
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a careful
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listener
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perhaps you
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heard the
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same word
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used in
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the Chalcedonian
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Creed
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although I
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imagine you
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glazed over
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as I was
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reading that.
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But maybe
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you heard
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that word
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found there
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as well.
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The challenge
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of the word
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is that it
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can mean
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to generate
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or create.
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It can
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mean just
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simply that.
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It could
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be said
18:52
that my
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sons,
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my earthly
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sons are
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begotten.
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They were
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created.
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A misunderstanding
18:58
here has
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led to all
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sorts of
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error
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concerning the
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incarnation.
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A lot of
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Greek words
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have a lot
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of elasticity
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to them.
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We have
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English words
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that are
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the very
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same.
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This
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Greek word
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can also
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mean
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unique,
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radically
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different,
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and without
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equal.
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So what
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John is
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doing
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is
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distinguishing
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Jesus
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as the
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Son of
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God
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from others
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who by
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faith will
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be called
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Sons of
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God.
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I can't
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remember which
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song it was
19:41
but we sang a
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song just
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earlier this
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morning about
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being called
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children of
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God.
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By faith
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that's what's
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accomplished.
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We,
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believing in
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the Son of
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God,
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have the
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privilege of
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being adopted
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sons of
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God.
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And ladies,
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you want to
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be sons of
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God because
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you want
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inheritance in
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him.
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The language
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is communicating
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to us.
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But we
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will never
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possess the
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status that
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he possesses.
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He is
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unique,
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radically
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different,
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and without
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equal.
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He is the
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Son of
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God.
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And when
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you see
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that word
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begotten,
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that's what
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it's
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communicating
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to us.
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Not that
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he was
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created,
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but that
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as he
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is God
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the Son,
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he is
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different.
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That title
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is not
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given to
20:26
anybody
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else in
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that way.
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And John
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goes on,
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just after
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this,
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to say
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that he
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is full
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of grace
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and truth.
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More on
20:40
this in a
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minute,
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that Jesus
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is the
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full
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expression
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of God's
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grace
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and the
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necessary
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truth
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for us
20:47
to place
20:47
our faith
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in and
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be saved.
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It's
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found in
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his
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person
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and
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his
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work.
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We
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need
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not
20:53
look
20:53
further.
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Jesus,
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full
20:56
of
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grace
20:56
and
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truth.
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Second
20:59
point,
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the witness
21:01
to the
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incarnation.
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Very
21:03
briefly,
21:04
we see
21:04
this insertion,
21:05
verse 15,
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John bore
21:07
witness about
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him and
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cried out,
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this was
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he of
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whom I
21:09
said,
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he who
21:10
comes after
21:11
me ranks
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before me
21:12
because he
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was before
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me.
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John the
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apostle inserts
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this parenthetical
21:19
about John the
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Baptist bearing
21:22
witness to the
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fact that Jesus
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is the
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Christ.
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This, I
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think, is a
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summary of the
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witness that
21:29
will be detailed
21:30
more fully
21:31
beginning in
21:31
verse 19,
21:33
so we don't
21:34
need to spend
21:35
much of our
21:36
precious time
21:37
here this
21:37
morning.
21:38
something worth
21:40
noting,
21:41
though.
21:42
When John
21:43
the apostle
21:43
wrote his
21:44
gospel,
21:45
there was
21:45
still a
21:46
group that
21:47
claimed John
21:48
the Baptist
21:49
as the
21:50
Messiah.
21:51
It wasn't a
21:51
very large
21:52
group as far
21:53
as we can
21:54
tell, but
21:54
there was
21:55
still a
21:57
John the
21:58
Baptist cult
21:58
out there.
22:01
So John
22:01
seems to be
22:02
addressing that
22:02
here at the
22:03
very beginning
22:04
of this
22:05
account.
22:06
John makes
22:07
clear in
22:08
verses 7
22:09
and 8
22:09
that John
22:10
the Baptist
22:10
was not
22:11
the Christ.
22:12
He was not
22:12
the light.
22:13
He came to
22:14
bear witness
22:14
about the
22:15
light.
22:16
And he
22:16
does so
22:17
again here
22:18
in verse
22:18
15, but
22:18
this time
22:19
he does
22:20
it in
22:20
John's
22:21
own words.
22:23
So perhaps
22:24
to some
22:25
of these
22:26
John the
22:27
Baptist
22:27
followers
22:28
of the
22:28
day,
22:29
they may
22:29
have taken
22:30
up this
22:31
writing and
22:32
seen that
22:32
John himself
22:34
said,
22:34
John the
22:35
Baptist,
22:36
this was
22:36
he of
22:37
whom I
22:37
said,
22:38
he who
22:38
comes after
22:39
me ranks
22:40
before me
22:41
because he
22:42
was before
22:44
me.
22:45
The one
22:45
whose
22:46
ministry
22:47
starts after
22:48
my ministry
22:49
is actually
22:51
greater than
22:52
me.
22:54
John the
22:55
Baptist
22:55
acknowledged
22:56
the supremacy
22:57
of Jesus
22:57
Christ and
22:59
boldly
22:59
proclaimed so
23:00
by appealing
23:02
to his
23:02
eternal
23:03
preexistence.
23:05
Jesus was
23:07
born six
23:08
months after
23:09
John.
23:10
So he
23:10
can't possibly
23:11
be referring
23:11
to their
23:12
birth order.
23:13
He
23:14
recognizes
23:14
that Jesus
23:16
is the
23:17
eternal
23:18
God.
23:20
So I
23:20
think John
23:21
the apostle
23:21
is being
23:22
careful
23:22
inserting that
23:23
here at
23:25
this point
23:26
and he
23:26
takes back
23:27
up what
23:27
he's trying
23:27
to teach
23:28
us of
23:29
Christ.
23:30
In our
23:30
third point,
23:31
the
23:32
accomplishment
23:33
of the
23:35
incarnation.
23:36
There is so
23:37
much to
23:37
unpack here.
23:38
Here is
23:38
what we
23:39
are going
23:39
to do.
23:39
It is
23:40
almost
23:40
noon.
23:42
We are
23:42
going to
23:42
do a
23:43
part two
23:43
of John
23:44
chapter 1
23:44
verse 14
23:45
through 18
23:46
because I
23:47
don't want
23:47
to rush
23:48
through this.
23:49
It's way
23:50
too good
23:50
to rush
23:51
through it.
23:51
I want to
23:51
carefully show
23:52
you why
23:53
the
23:53
incarnation,
23:54
the proper
23:55
understanding
23:55
of it
23:55
matters for
23:56
all of the
23:57
work that
23:58
it accomplishes
23:59
on our
24:00
behalf.
24:01
Let me
24:01
try to
24:02
give you
24:02
a really
24:02
quick.
24:04
I'll do
24:05
a brief.
24:06
Let's
24:06
focus in
24:07
on verse
24:07
17 for
24:08
just a
24:08
moment.
24:10
John
24:10
says,
24:11
the law
24:11
was given
24:12
through
24:13
Moses.
24:15
Grace
24:16
and truth
24:16
came
24:17
through
24:18
Jesus
24:18
Christ.
24:19
Two
24:20
characters
24:20
bringing
24:21
different
24:21
things
24:22
to the
24:23
table.
24:24
The law
24:24
is given
24:25
through
24:25
Moses to
24:26
bring about
24:26
the conviction
24:27
of sin
24:28
not the
24:29
salvation
24:30
of souls.
24:31
We'll
24:32
unpack that
24:32
more next
24:33
week.
24:33
The law
24:33
comes to
24:34
bring about
24:35
the conviction
24:35
of sin,
24:36
show us
24:37
our need
24:37
of salvation,
24:39
our need
24:39
of a
24:40
Savior.
24:41
Jesus
24:41
Christ
24:42
is that
24:43
Savior.
24:44
It's meant
24:45
to aim
24:45
us at
24:46
him.
24:47
Here's a
24:48
text that
24:48
may help
24:48
us understand
24:49
that.
24:49
Paul
24:49
writes in
24:50
Galatians
24:50
chapter 3
24:51
verse 23
24:52
through 26,
24:53
Now before
24:54
faith came,
24:56
we were
24:56
held captive
24:57
under the
24:58
law.
24:58
imprisoned
24:59
until the
25:00
coming
25:00
faith
25:01
would be
25:02
revealed.
25:03
So then,
25:04
he says in
25:04
verse 24,
25:05
the law
25:06
was our
25:06
guardian
25:07
until
25:08
Christ
25:09
came.
25:10
And the
25:11
picture of
25:11
guardian is
25:12
like a
25:12
schoolmaster
25:13
meant to
25:13
teach us
25:14
something.
25:14
A guardian,
25:15
this Greek
25:16
word would
25:16
have been
25:16
used of
25:17
a father,
25:18
a wealthy
25:18
father,
25:19
hiring somebody
25:20
kind of like
25:20
a tutor
25:21
for his
25:22
son.
25:23
Like while
25:23
he's a
25:23
child,
25:24
he's meant
25:24
to help
25:25
him,
25:25
nudge
25:26
him along,
25:26
take him
25:27
towards
25:28
manhood.
25:29
That's the
25:30
unpacking of
25:31
that word
25:32
in brief.
25:33
So the
25:33
law serves
25:34
as that
25:35
for us,
25:37
pushes us
25:37
toward,
25:38
shows us
25:39
our need
25:39
of Christ.
25:41
The rest of
25:42
verse 24
25:42
says,
25:43
in order
25:43
that we
25:44
might be
25:44
justified
25:45
by faith.
25:48
The law
25:49
being
25:49
insufficient
25:50
to save
25:51
us,
25:51
but showing
25:52
us our
25:52
need of
25:53
salvation,
25:54
it could
25:55
never
25:55
justify us.
25:56
How are
25:56
we to be
25:57
justified,
25:58
declared
25:58
righteous
25:59
before God,
26:00
restored to
26:01
relationship
26:01
with him,
26:02
saved from
26:03
the penalty
26:03
of our
26:04
sin,
26:04
delivered to
26:05
life forever
26:06
by faith.
26:10
By faith,
26:11
believing in
26:12
the person
26:13
and work
26:14
of Christ.
26:15
So verse 25
26:16
says,
26:16
but now that
26:17
faith has
26:17
come,
26:17
we are no
26:18
longer under
26:19
a guardian,
26:21
for in
26:21
Christ Jesus
26:22
you are all
26:23
sons of
26:24
God,
26:25
lowercase
26:26
sons of
26:27
God,
26:28
through
26:28
faith.
26:30
So the law
26:31
was given
26:31
through Moses.
26:33
Grace and
26:34
truth came
26:35
through Jesus
26:36
Christ.
26:38
So I have
26:39
up here with
26:40
me in
26:41
closing my
26:43
two favorite
26:43
books.
26:45
The Bible
26:46
is my first
26:46
favorite book,
26:47
book,
26:47
and it
26:47
is my
26:48
favorite
26:49
book in
26:50
much,
26:50
much higher
26:51
order,
26:52
infinitely higher
26:53
order than
26:54
the other
26:54
book.
26:55
It is God's
26:56
inspired word.
26:57
It is his
26:59
word itself
27:00
to us.
27:01
This is to
27:02
be treasured.
27:04
I also like
27:05
The Pilgrim's
27:05
Progress by
27:06
John Bunyan.
27:09
Not nearly as
27:10
much, but I do
27:11
rather enjoy it.
27:12
And if you've
27:13
been around for
27:13
very long, I
27:14
often joke, I'll
27:15
eventually read the
27:15
entire thing to
27:16
you.
27:17
In little bits
27:18
and pieces.
27:19
If you're
27:19
unfamiliar with
27:20
it, it's such
27:21
a work.
27:22
It's so
27:23
Bible rich.
27:23
It's so
27:24
very helpful.
27:26
If you don't
27:27
like allegory,
27:28
don't do it.
27:30
But I hope I
27:31
can convince you
27:31
to really,
27:32
really love and
27:33
appreciate this
27:36
work.
27:36
I want to read
27:36
just a little
27:37
bit of it to
27:37
you.
27:37
I think I've
27:38
read this to
27:39
you before,
27:40
but I think
27:41
this helps us
27:42
think about the
27:44
law being given
27:45
through Moses
27:46
and grace and
27:47
truth coming
27:48
through Jesus
27:48
Christ.
27:49
And so,
27:50
there's an
27:50
account, the
27:52
main character's
27:53
name is
27:53
Christian and
27:54
he meets a
27:55
man named
27:56
Faithful who
27:57
travels with
27:57
him for a
27:58
portion of his
27:59
journey.
28:00
So hear this,
28:01
Faithful is
28:01
already a
28:02
Christian in
28:03
this allegory.
28:04
He's already
28:05
in Christ.
28:05
He's repented
28:06
and believed.
28:08
And so, I
28:09
don't want the
28:10
point of this
28:10
to be lost on
28:11
somebody who
28:12
has yet to
28:13
do that, but
28:13
the word here
28:15
and the
28:15
encouragement here
28:16
is for that
28:17
person who has
28:18
repented and
28:18
believed in
28:20
Christ and
28:21
yet, and
28:23
yet, still
28:24
been tempted
28:25
by their
28:25
flesh, right?
28:27
Still has that
28:28
word of Moses
28:29
working in them
28:31
to show them
28:32
their
28:33
wretchedness.
28:35
And Faithful
28:36
is recounting
28:37
some of his
28:37
journey to
28:39
Christian.
28:40
Both of them
28:40
came to a
28:41
hill called
28:43
Difficulty.
28:44
And in
28:44
Christian on his
28:45
journey, he
28:45
fell asleep on
28:46
that hill.
28:46
He took a
28:47
rest and he
28:48
left behind a
28:48
promise.
28:49
He went on
28:49
on his
28:50
journey and
28:50
had forgotten
28:51
something and
28:51
he had to go
28:52
back and
28:52
retrieve it.
28:53
You'll see a
28:53
little clue of
28:54
that in here.
28:56
But Faithful,
28:57
before he goes
28:58
up the hill
28:59
called Difficulty,
29:01
encounters a
29:03
character by
29:04
the name of
29:05
Adam the
29:06
First.
29:08
And Adam
29:08
the First
29:09
lives in
29:09
the town
29:10
of deceit.
29:12
And he
29:13
tries to
29:13
convince
29:14
Faithful to
29:14
come and
29:15
work for
29:16
him.
29:18
And Faithful
29:18
is tempted
29:19
to do that
29:19
very thing,
29:20
but then he
29:20
perceives that
29:22
Adam the First
29:23
is going to
29:23
make him
29:24
a slave.
29:26
And so he
29:26
flees from
29:27
him, he
29:28
doesn't do
29:29
it, and
29:30
he heads
29:30
up the hill
29:31
called
29:32
Difficulty,
29:33
saying,
29:34
O wretched
29:34
man, and
29:36
he heads on
29:36
up the
29:37
hill.
29:38
And then he
29:38
says this,
29:39
and I
29:39
quote,
29:40
Now when I
29:41
had climbed
29:41
about halfway
29:42
up, I
29:42
looked behind
29:43
and saw
29:44
someone coming
29:45
after me,
29:46
swift as
29:46
the wind.
29:48
Soon he
29:48
overtook me
29:49
just about
29:50
the place
29:51
where the
29:52
arbor stands,
29:53
and Krishna
29:53
interjects,
29:54
that is the
29:54
place where I
29:55
sat down to
29:55
rest, fell
29:55
asleep, and
29:56
lost my
29:56
scroll.
29:57
And Faithful
29:57
says, dear
29:58
brother, hear
29:58
me out.
29:59
So as
30:00
soon as
30:00
the man
30:01
overtook
30:01
me, without
30:02
saying a
30:02
word, he
30:04
struck me
30:04
and knocked
30:05
me down
30:06
unconscious.
30:08
When I
30:08
came to, I
30:09
asked him
30:10
why he
30:10
had thus
30:11
assaulted
30:12
me.
30:13
He said
30:13
that it
30:14
was because
30:14
of my
30:15
secret
30:15
inclination
30:16
to follow
30:17
Adam
30:17
the first.
30:19
And with
30:20
that he
30:20
struck me
30:21
with another
30:21
deadly blow
30:22
on the
30:22
chest and
30:23
beat me
30:23
down
30:23
backward,
30:24
and I
30:24
lay at
30:25
his feet
30:25
as if
30:26
I
30:27
were
30:27
dead.
30:28
So here,
30:29
this man
30:30
overtakes
30:30
him, knocks
30:32
him down
30:32
unconscious.
30:32
When he
30:33
comes to, he
30:33
says, why
30:33
did you do
30:34
that?
30:34
And he
30:34
said, because
30:34
you were
30:35
tempted by
30:36
sin.
30:38
So when
30:39
I came
30:39
to, I
30:39
cried to
30:40
him for
30:41
mercy, but
30:43
he said, I
30:44
do not know
30:45
how to show
30:46
mercy.
30:47
And with
30:47
that he
30:47
knocked me
30:48
down again.
30:49
He would
30:49
have beaten
30:50
me to
30:51
death, except
30:52
one came
30:54
by and told
30:55
him,
30:56
to stop.
30:58
Now, I'm
30:58
reading for
30:58
you, and I
30:59
know you
30:59
can't see
30:59
it, but
31:00
in my
31:00
copy, one
31:01
is capitalized
31:02
as a proper
31:03
noun.
31:03
One came
31:04
by and
31:06
told him
31:06
to stop.
31:09
So a
31:09
Christian asked
31:10
Faithful, who
31:10
was it that
31:11
told him to
31:12
stop?
31:13
Faithful went
31:14
on, I did
31:15
not recognize
31:15
him at
31:16
first, but
31:17
as he
31:17
went by, I
31:18
saw the
31:19
wounds in
31:19
his hands
31:20
and in
31:21
his side.
31:23
Then I
31:23
concluded that
31:24
he was our
31:25
Lord.
31:27
So, I
31:28
continued up
31:29
the hill.
31:32
Christian then
31:32
explained, the
31:33
man who
31:33
overtook you
31:34
was Moses.
31:34
He spares
31:35
no one, and
31:35
he does not
31:36
know how to
31:36
show mercy
31:37
to anyone
31:38
who transgresses
31:39
his law.
31:41
And Faithful
31:41
said, I know
31:42
that very well.
31:43
It was not
31:44
the first time
31:45
that he had
31:46
met with
31:47
me.
31:48
The law
31:49
was given
31:49
through Moses.
31:51
Grace and
31:52
truth came
31:53
through Jesus
31:54
Christ.
31:56
Let's pray
31:56
together.
31:57
Let's
31:57
pray together.
31:57
Let's
31:57
Thank you.