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A Theology of Rest: Matthew 11:20-30 · Providence Baptist Church - Sermons

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Join me please in your copy of God's Word, which I hope you have with you in Matthew's Gospel, chapter 11.
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Last week we talked about working diligently to the glory of God.
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And as promised, and to set some balance to last week, this morning we're going to talk about rest.
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And as I was preparing this week, both to preach today and to go on this sabbatical,
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it was a very fitting topic for me, as this is probably one of the busiest weeks I've had.
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And I've been suffering from a vicious head cold, as I know many of you all are.
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I've got a cough drop resting in the side.
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I've got a cough in my mouth right now, just in case I need it today.
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It's been a fairly unrestful week, pushing for the hope of rest in a temporal sense.
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So it's been a good thing for me to stop and to consider this week.
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I hope it'll serve you as well.
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I discovered in my studying this week that I find poetry rather restful.
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And so we'll see today there's quite a bit of poetry in my sermon notes.
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But the text for today is Matthew chapter 11, verses 20 through 30.
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And before I read that for our benefit, let me remind you, beloved, that this is God's word to us.
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It was written for his glory and for our good.
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We would all do well to listen to it in order to believe its promises and obey its commands.
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Beginning in verse 20 of Matthew chapter 11.
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Then Jesus began to denounce the cities where most of his mighty works had been done because they did not repent.
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Woe to you, Chorazin.
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Woe to you, Bethsaida.
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For if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.
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But I tell you, it will be more bearable on the day of judgment for Tyre and Sidon than for you.
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And you, Capernaum, will you be exalted to heaven?
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You will be brought down to Hades.
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For if the mighty works done in you had been done in Sodom, it would have remained until this day.
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But I tell you that it will be more tolerable on the day of judgment for the land of Sodom than for you.
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At that time, Jesus declared,
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I thank you, Father, Lord of heaven and earth,
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that you have hidden these things from the wise and understanding and revealed them to little children.
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Yes, Father, for such was your gracious will.
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All things have been handed over to me by my Father.
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And no one knows the Son except the Father.
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And no one knows the Father except the Son.
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And anyone to whom the Son chooses to reveal Him.
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Come to me, all who labor and are heavy laden.
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And I will give you rest.
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Take my yoke upon you and learn from me.
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For I am gentle and lowly in heart.
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And you will find rest for your souls.
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For my yoke is easy.
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And my burden is light.
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In verse 28, Jesus extends to you and I a great invitation.
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Come to me, all who labor and are heavy laden.
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And I will give you rest.
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And this is such a great invitation for those who are weary.
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I don't know if any of you feel that way this morning.
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Feel beat down by the world around you.
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This is such a good invitation for us for at least two reasons.
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Firstly, Jesus' invitation is a great invitation because He offers us rest from our greatest problem.
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Jesus speaks such comforting words in the conclusion of our text.
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But not all of His words in this text are comforting.
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Recall how it began with denouncement and woes.
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Jesus publicly declared the wickedness of the unrepentant people of the cities of Chorazin and Bethsaida and Capernaum.
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These were all Jewish cities in which, as Matthew here records for us,
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most of Jesus' miracles had been performed.
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Jesus' miracles accompanied His preaching to give validity to them.
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Jesus coming onto the scene, speaking new things with authority,
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used signs to give validity to what it was He was saying.
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And Jesus here juxtaposes their unbelief
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against how the Gentile cities of Tyre and Sidon
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and the ancient city of Sodom would have responded.
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Had such miracles been performed amongst them.
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Now, lest we lose sight of what is most important here.
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The point that Jesus is making,
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it is He came with power and He preached a message.
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A message that these denounced cities did not respond to.
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Many in our day are seeking new signs,
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wanting some taste of the metaphysical in order to believe.
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But God has given us His Son.
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We have, as miracles before us,
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the incarnation,
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and we have the resurrection.
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We need nothing further.
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Look at what Jesus says just a chapter later in Matthew's Gospel.
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In Matthew chapter 12, beginning in verse 38.
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Then some of the scribes and Pharisees answered Him saying,
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Teacher, we wish to see a sign from you.
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They're saying,
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Do something miraculous for us so that we will believe.
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But He answered them,
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An evil and adulterous generation seeks for a sign,
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but no sign will be given to you except the sign of the prophet Jonah.
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For just as Jonah was three days and three nights in the belly of the great fish,
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so will the Son of Man be three days and three nights in the heart of the earth.
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The men of Nineveh will rise up at the judgment with this generation and condemn it.
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For they repented at the preaching of Jonah,
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and behold, something greater than Jonah is here.
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So we see in this little brief passage in Matthew chapter 12,
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of the incarnation, Jesus saying,
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Hello, I am here, I am before you.
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The Son of Man, which is taken from Daniel,
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this was an Old Testament reference,
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He was understood in calling Himself this to be the Messiah,
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God made flesh, come to deliver His people.
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Behold, something greater than Jonah is here.
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The people of Nineveh listened to Jonah's preaching.
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They had no sign to accompany it.
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They simply heard the call of the Lord and they repented and believed.
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We see also in this text the resurrection.
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So will the Son of Man, so will Christ be three days and three nights in the heart of the earth.
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And then what?
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He was raised three days later.
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So, what was the message that Jesus came to preach?
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The message that He preached accompanied by signs?
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The message that He preached without signs?
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The message that He preaches to us today?
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Matthew chapter 4, verse 17.
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Chapter 4, Jesus begins His ministry.
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In verse 17, Matthew records,
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This is the summary of what it is that Jesus taught.
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Repent for the kingdom of heaven is at hand.
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So He preached repentance.
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But what is repentance?
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Repentance is recognizing one's offense against a most holy God.
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Feeling remorse for that offense.
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Not merely recognizing that it is an offense,
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but recognizing that we must feel something.
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We have a remorse for offending such a holy God.
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And seeking to satisfy the consequence of that offense.
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Apart from Christ, I am not okay, and you are not okay.
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Romans 3, Paul says famously in verses 10-12.
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Here's the crux.
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The Lord wants us to sink in.
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Here we go.
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Romans chapter 3, verses 10-12.
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Paul says,
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None is righteous, no, not one.
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No one understands.
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No one seeks for God.
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All have turned aside.
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Together, they have become worthless.
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No one does good.
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Not even one.
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And then later in chapter 3, verse 23.
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All have sinned and fall short of the glory of God.
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All of us have not lived up to this high expectation of us, of holiness.
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Right?
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God intended for us to be His image bearers,
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to reflect Him in the world around us by keeping His good commands.
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And each and every one of us, right?
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From our federal head, Adam, all the way through to the babies being held in mom's arms this morning,
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have sinned against a most holy God.
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And we are in need of repentance.
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Repentance begins with humility.
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Turn with me to Luke chapter 18.
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Beginning in verse 9 and following.
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I like it when the biblical writers tell us why Jesus told the parable.
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Verse 9,
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Jesus also told this parable to some who trusted in themselves that they were righteous.
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And don't we have so many around us in this day?
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You might find yourself in this place thinking that somehow,
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if there is a God and if there is an afterlife,
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that you can find the way to please Him on your own.
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You can believe that you're good enough.
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Jesus speaks this parable to you.
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These that find themselves to be righteous and treat others with contempt.
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In verse 10,
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Two men went up into the temple to pray.
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One a Pharisee and the other a tax collector or publican,
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some of your translations may say.
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The Pharisee would have been an outwardly righteous man,
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a practicer of all of the Jewish law.
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The tax collector or publican would have been seen as the most vile traitor to Israel,
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to God's people.
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One who submitted himself to the Roman government and collected taxes on their behalf.
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Verse 11,
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The Pharisee standing by himself prayed thus,
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God, I thank you that I am not like other men,
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extortioners, unjust, adulterers, or even like this tax collector.
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I fast twice a week.
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I give tithes of all that I get.
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But the tax collector standing far off would not even lift up his eyes to heaven,
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but beat his breast saying,
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God, be merciful to me, a sinner.
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I tell you, this man went down to his house justified rather than the other.
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For everyone who exalts himself will be humbled,
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but the one who humbles himself will be exalted.
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And so repentance begins with this kind of humility, right?
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A man not even willing to approach the temple,
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not willing to lift his eyes to heaven
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because he knew the offense he had given to God.
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Isaac Watts, who was a late 17th, early 18th century hymnist,
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rather popular hymnist,
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wrote the following poem.
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I don't actually think there's music to this.
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Hint, hint, musicians.
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He wrote this,
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Saints, at your heavenly Father's word,
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give up your comforts to the Lord.
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Behold how sinners disagree,
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the publican and Pharisee.
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One doth his righteousness proclaim,
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the other owns his guilt and shame.
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This man at humble distance stands
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and cries for grace with lifted hands
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that boldly rises near the throne
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and talks of duties he has done.
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The Lord, their different language knows
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and different answers he bestows.
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The humble soul with grace he crowns,
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whilst on the proud his anger frowns.
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Dear Father,
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let me never be joined with the boasting Pharisee.
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I have no merits of my own,
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but plead the sufferings of thy son.
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Now we have sinned against an infinite God
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whose holiness is infinite,
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and therefore our offense against him is infinite,
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which is why we need the infinite sacrifice
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of Jesus Christ to satisfy the consequence
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of the offense.
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We must humbly recognize our offense against God,
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feel remorse for it,
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but then find the remedy in Jesus.
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You see, friends,
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God expects perfection from us,
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but he extends to us that perfection
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in the person and work of Jesus Christ.
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Upon humble admission of our offense against God
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and our placing our faith
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in the saving work of Christ,
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God not only forgives us our sins,
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but also gives us Jesus' righteousness.
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We take on his perfect life
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as he takes away our sin.
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This is a glorious truth
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that we can rest in.
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John Bunyan,
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if you're not familiar with,
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was a 17th century English pastor and writer.
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He was a preacher who preached without a license,
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which was necessary in those days,
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and therefore was imprisoned.
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And in prison,
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with a copy of Fox's Book of Martyrs
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and his Bible,
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he wrote a wonderful work called Pilgrim's Progress.
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And if you are a follower of Jesus Christ,
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you must read your scripture first
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and Pilgrim's Progress second.
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It will be nourishing to your soul
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to read this work.
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There are abridged versions,
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there are modern English versions.
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It is a work that you should pick up
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as it will serve you well.
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The work is an allegory,
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and it begins with the writer,
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the narrator,
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I'm assuming Bunyan,
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falling asleep and having a dream.
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And he follows in this dream
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the main character named Christian.
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And it's about his journey
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and then later his wife's journey
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to the celestial city.
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And Christian,
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at the beginning of this dream,
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finds himself with a heavy burden
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laid upon his back.
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If you find this illustrated,
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it's usually a big, ugly,
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bulging backpack
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strapped onto his back.
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And we come to understand
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that this is the weight of his sin.
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Right?
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He comes to have this burden
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because he's picked up a book.
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And he's read from the book
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about this good king
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who has a high standard
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which he has not met.
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And so he sets off
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to find himself
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loosed of this burden.
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I'm going to read just a brief bit
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to you
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from Bunyan's Pilgrim's Progress.
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Now I saw in my dream
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that the highway
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which Christian was to go
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was fenced on either side
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with a wall.
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And that wall was called salvation.
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Up this way, therefore,
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did burdened Christian run,
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but not without great difficulty
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because of the load on his back.
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He ran thus
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till he came to a place
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somewhat ascending,
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and upon that place
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stood a cross,
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and a little below
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in the bottom
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a sepulcher.
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That's a grave.
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So I saw in my dream
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that just as Christian
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came up to the cross,
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his burden
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loosed from off his shoulders
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and fell from off his back
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and began to tumble.
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And so continued to do
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until it came to the mouth
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of the sepulcher
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where it fell in
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and I saw it no more.
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Then was Christian glad
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and lightsome
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and said with a merry heart,
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he hath given me rest
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by his sorrow
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and life
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by his death.
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And then he burst into a song,
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another poem for you
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this morning.
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Christian says,
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Thus far did I come laden
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with my sin,
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nor could aught ease
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the grief that I was in.
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Till I came hither,
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what a place is this?
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Must here be the beginning
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of my bliss?
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Must here be the burden
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fall off my back?
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Must hear the strings
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that bound it to me crack?
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Blessed cross,
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blessed sepulchal,
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blessed rather be
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the man that there
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was put to shame
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for me.
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So,
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Jesus extends to us
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a great invitation
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because he offers us
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rest
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from our greatest
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problem.
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And because we can rest
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eternally,
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we can rest
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temporally.
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Because our greatest
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problem has been
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alleviated.
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All the light
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and momentary
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problems
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we can rest
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from.
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You and I
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do not have to labor
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to find ourselves
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approved
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before God.
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If you have placed
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saving faith
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in Jesus Christ,
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you
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are
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approved.
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And now,
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any work
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that we do
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comes as a
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grateful outflow
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of what he
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has done
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for us.
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Becomes the
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natural thing
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we do
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because of
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who
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we
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are.
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If God
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is pleased
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with you,
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you can
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and you
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should
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rest.
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Psalm
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127
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2
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says this,
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It is in vain
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that you
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rise up
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early
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and go
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late to
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rest,
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eating the
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bread
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of anxious
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toil,
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for he
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gives to
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his beloved
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sleep.
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God is
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not
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unaware
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of your
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human
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frailty
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and he
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intends
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rest
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for you
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in the very
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way that he
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created the
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world.
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He intended
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to set forth
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for us
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a pattern
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of six
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days of
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working
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and then
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what?
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A day
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of rest,
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that we
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would see
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that as
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created
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beings,
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we need
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to rest
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in our
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eternal
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security,
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that we
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can lay
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our heads
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down at
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night and
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know that
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we have
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satisfied
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our God.
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The Puritans
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famously
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talked about
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recreating
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versus
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recreating,
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which is the
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actual root
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of that
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word,
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to take
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time to
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step back
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away from
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in order
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to be
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rejuvenated,
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for service
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to the
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Lord.
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And I'll
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close this
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point out
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with the
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quote from
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Spurgeon
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that's on
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your bulletin.
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He said,
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rest time
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is not
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waste time.
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It is
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economy to
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gather
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fresh strength.
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It is
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wisdom to
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take
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occasional
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furlough.
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In the
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long run,
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we shall
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do more
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by sometimes
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doing
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less,
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by doing
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those things
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that bring
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rejuvenation
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to us.
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rest.
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So,
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Jesus'
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invitation
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is a
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great
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invitation
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because
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he's
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offering
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to us
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rest
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from our
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greatest
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problem.
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Secondly,
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Jesus'
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invitation
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is a
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great
21:40
invitation
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because
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he offers
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us
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rest
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in the
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greatest
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person.
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Jesus
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invites
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us
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to
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come
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to
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him,
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all who
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labor and
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are heavy
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laden,
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and he
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will
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give us
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rest.
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Jesus
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makes
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some
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astounding
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claims
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about
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himself
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in this
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text.
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If you
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look at
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verse
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27,
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Jesus
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claims
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that he
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is the
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Son of
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God.
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This is
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not a
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new
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claim
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in
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Matthew's
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Gospel,
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but it
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is still
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an
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astounding
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one,
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all the
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same.
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He
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says,
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all things
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have been
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handed
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over to
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me by
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my
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Father,
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and no
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one
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knows
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the
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Son
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except
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the
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Father,
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and no
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one
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knows
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the
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Father,
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except
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the
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Son.
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He
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claims
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that he
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himself
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is
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the
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Son
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of
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God.
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Secondly,
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he
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claims
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that he
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possesses
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all
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authority.
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Verse 27,
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all things
22:36
have been
22:36
handed
22:37
over to
22:38
me by
22:39
my
22:39
Father.
22:39
He
22:39
says this
22:40
elsewhere
22:40
in
22:41
Matthew
22:41
as well.
22:42
Chapter
22:42
28,
22:43
verse 18,
22:44
this is the
22:45
beginning of
22:45
what we
22:45
call the
22:46
Great
22:46
Commission.
22:47
Jesus
22:47
says,
22:47
all authority
22:48
in
22:49
heaven and
22:49
on earth
22:50
has been
22:51
given
22:51
to me.
22:52
He
22:53
also
22:54
claims
22:54
that he
22:54
has
22:55
the
22:55
power
22:56
to
22:56
save.
22:58
He
22:58
says,
22:58
no one
22:58
knows
22:59
the
23:00
Father
23:00
except
23:00
the
23:01
Son
23:01
and
23:02
anyone
23:03
to whom
23:04
the
23:04
Son
23:04
chooses
23:05
to reveal
23:07
him.
23:08
Previously,
23:09
in the book
23:09
of Matthew
23:10
chapter 9,
23:11
beginning in
23:12
verse 1,
23:13
we read,
23:14
getting into
23:14
a boat,
23:14
he crossed
23:15
over and
23:15
came to
23:16
his own
23:16
city.
23:17
And behold,
23:18
some people
23:18
brought to
23:19
him a
23:19
paralytic
23:19
lying on
23:20
a bed.
23:20
And when
23:21
Jesus saw
23:21
their faith,
23:22
he said to
23:23
the paralytic,
23:24
take heart,
23:24
my son,
23:25
your sins
23:26
are forgiven.
23:28
And behold,
23:29
some of the
23:30
scribes said
23:30
to themselves,
23:31
this man is
23:32
blaspheming.
23:33
This man is
23:34
saying that
23:34
he's God
23:35
able to
23:36
forgive
23:36
sins.
23:38
Yes,
23:39
this is what
23:39
Jesus was
23:39
saying.
23:40
Verse 4,
23:40
but Jesus,
23:42
knowing their
23:42
thoughts,
23:43
said,
23:44
why do
23:44
you think
23:45
evil in
23:46
your hearts?
23:47
For which
23:47
is easier
23:48
to say
23:48
your sins
23:48
are forgiven
23:49
or to
23:49
say rise
23:50
and walk?
23:51
But that
23:51
you may
23:51
know the
23:52
Son of
23:52
Man has
23:52
authority on
23:53
earth to
23:53
forgive sins.
23:54
He then
23:55
said to
23:55
the paralytic,
23:56
rise,
23:57
pick up
23:57
your bed
23:58
and go
23:58
home.
23:59
And he
24:00
rose and
24:00
went home.
24:01
When the
24:01
crowd sought,
24:02
they were
24:02
afraid and
24:03
they glorified
24:03
God who
24:04
had given
24:05
such authority
24:07
to men.
24:08
It's the
24:08
astounding
24:09
thing that
24:10
Jesus is
24:10
saying that
24:11
he has
24:12
the power
24:13
to forgive
24:13
sin,
24:14
that no
24:15
one makes
24:16
it to the
24:16
Father.
24:17
No one
24:17
can know
24:17
the Father
24:18
except by
24:19
knowing the
24:21
Son.
24:22
John 14,
24:23
6.
24:24
John records
24:25
Jesus said,
24:26
I am the
24:26
way and the
24:27
truth and the
24:29
life.
24:29
No one comes
24:31
to the Father
24:31
except through
24:33
me.
24:34
Jesus makes
24:35
some incredible
24:36
claims in the
24:38
Scripture.
24:38
Peter, in
24:40
a 1950 essay
24:41
entitled,
24:42
What Are We
24:42
To Make
24:43
of Jesus?
24:44
by C.S.
24:45
Lewis, he
24:46
said the
24:46
following,
24:48
In my
24:48
opinion, the
24:50
only person
24:51
who can say
24:52
that sort of
24:52
thing, that
24:53
he's the
24:53
Son of God,
24:55
is either
24:55
God or a
24:57
complete lunatic
24:58
suffering from
24:59
that form of
25:00
delusion which
25:00
undermines the
25:01
whole mind
25:02
of man.
25:03
If you think
25:05
you are a
25:05
poached egg,
25:07
when you are
25:07
not looking for
25:08
a piece of
25:09
toast to suit
25:09
you, you may
25:10
be sane.
25:11
But if you
25:12
think you are
25:12
God, there is
25:13
no chance for
25:14
you.
25:15
You catch that?
25:16
Like, you'd be
25:16
more sane to
25:17
think that you're
25:17
a poached
25:18
egg.
25:20
But if you
25:20
think you are
25:21
God, there is
25:21
no chance for
25:23
you.
25:23
We may note
25:24
in passing that
25:26
he was never
25:26
regarded as a
25:27
mere moral
25:28
teacher.
25:30
He did not
25:30
produce that
25:31
effect on any
25:32
of the people
25:32
who actually
25:33
met him.
25:34
He produced
25:35
mainly three
25:37
effects.
25:38
You have to
25:39
find yourself
25:40
in one of
25:40
these three
25:41
places.
25:41
You're honest
25:42
with the
25:42
Jesus of
25:43
the Bible.
25:44
He produced
25:44
mainly three
25:45
effects.
25:46
Hatred,
25:48
terror,
25:50
or adoration.
25:52
There is no
25:53
trace in the
25:54
Bible of
25:55
people expressing
25:57
mild
25:58
approval.
26:01
Jesus made
26:01
astounding
26:02
claims about
26:03
himself.
26:04
The son of
26:04
God.
26:04
People could
26:05
only come to
26:06
the father
26:06
through him.
26:07
He had the
26:08
power to
26:08
forgive sins.
26:09
In fact,
26:09
power over
26:10
all things.
26:12
But Jesus
26:12
makes a
26:13
further and
26:14
possibly more
26:16
astounding
26:17
claim in
26:18
verse 29.
26:20
He says,
26:21
I am
26:21
gentle and
26:23
lowly in
26:24
heart.
26:26
As we think
26:27
about coming
26:28
to Jesus for
26:29
rest, this is
26:30
incredible.
26:30
Jesus is not
26:32
unable to
26:33
sympathize with
26:34
us in our
26:35
weakness.
26:36
Having become
26:37
fully men,
26:39
he experienced
26:40
your pain and
26:42
he experienced
26:43
your exhaustion.
26:46
Jesus grew
26:46
tired, John
26:48
4, 6, and got
26:49
thirsty, John
26:50
19, 28, and
26:51
hungry, Matthew
26:52
4, 2.
26:54
He became
26:54
physically weak,
26:55
Matthew 4, 11,
26:57
Luke 23, 26,
26:58
Hebrews 4, 15.
27:02
He suffered
27:03
just as we
27:05
suffer and
27:07
more so to
27:08
the point of
27:10
the cross.
27:10
The writer of
27:11
Hebrews says
27:11
in Hebrews 4, 15,
27:12
For we do not
27:13
have a high
27:14
priest who is
27:15
unable to
27:15
sympathize with
27:17
our weaknesses,
27:18
but one who in
27:19
every respect has
27:20
been tempted as
27:21
we are, yet
27:22
without sin.
27:24
beloved, you
27:26
can go to
27:26
Jesus with all
27:27
of your hurts
27:28
and all of
27:30
your struggles,
27:31
and you will
27:32
find with
27:33
Jesus Christ
27:34
no condemnation,
27:37
you don't have
27:37
to bear guilt
27:38
before him.
27:40
He says,
27:41
come to me,
27:42
you who are
27:43
weary and
27:44
heavy laden,
27:45
and I will
27:46
give you
27:47
rest.
27:50
Even as we
27:51
work to see
27:51
the kingdom of
27:52
God fully
27:53
realized,
27:53
Jesus promises.
27:56
And this was
27:57
such a good
27:58
meditation for
27:59
my soul this
27:59
week as I'm
28:00
thinking about
28:01
taking my
28:02
hands off of
28:03
this church for
28:04
a month,
28:05
which is
28:05
something I've
28:06
never done
28:06
before,
28:07
just fully
28:07
removing myself
28:08
from my
28:09
involvement in
28:10
it.
28:11
And some of
28:11
you who know
28:12
me well know
28:12
that I can be
28:13
a bit controlling.
28:17
Jesus says in
28:18
Luke 12, 32,
28:20
fear not,
28:22
little flock,
28:23
flock, for
28:24
it is your
28:24
father's good
28:25
pleasure to
28:27
give you the
28:28
kingdom.
28:30
I think wrongly
28:31
I have this
28:31
idea that the
28:32
kingdom, I
28:33
must go take
28:34
it, right?
28:35
That I have to
28:36
get out and I
28:37
have to work so
28:38
hard that I
28:38
gain the kingdom,
28:40
right?
28:40
That without me
28:41
the kingdom
28:41
doesn't come.
28:43
But here,
28:44
Jesus speaks so
28:45
very clearly to
28:46
that frailty in
28:47
my heart.
28:48
Fear not,
28:49
and I love
28:50
little flock,
28:52
little sheep,
28:54
for it is your
28:55
father's good
28:56
pleasure to
28:57
give to you
28:59
the kingdom.
29:01
Brother, we
29:01
have so much
29:03
room for rest
29:05
in the good
29:06
shepherd.
29:08
So Jesus'
29:09
invitation is a
29:10
great invitation
29:11
because he offers
29:13
us rest in
29:14
himself.
29:15
The Bible also
29:17
uses the metaphor
29:18
of thirst to
29:19
express our
29:20
need of rest
29:22
in God.
29:23
In Jeremiah
29:24
chapter 2,
29:25
verse 12 and
29:26
13, the
29:28
prophet Jeremiah
29:28
writes,
29:29
Be appalled,
29:30
O heavens,
29:30
at this.
29:31
Be shocked,
29:32
be utterly
29:32
desolate,
29:33
declares the
29:34
Lord.
29:35
For my people
29:36
have committed
29:37
two evils.
29:43
They have
29:44
forsaken me
29:45
the fountain
29:46
of living
29:46
waters.
29:48
They have
29:48
not come to
29:49
me for rest,
29:50
is what he is
29:51
saying.
29:52
And instead,
29:52
they have
29:53
hewed out
29:53
cisterns for
29:54
themselves,
29:56
broken cisterns
29:57
that can hold
29:59
no water.
30:01
Going to
30:01
things,
30:02
pursuing things
30:03
to meet our
30:04
needs,
30:04
to find us
30:05
satisfied,
30:06
to give us
30:06
rest that
30:07
cannot give
30:09
us rest.
30:10
When we have
30:11
access to
30:12
the Lord God
30:13
Almighty,
30:14
His Son,
30:15
Jesus Christ,
30:16
the fountain
30:16
of living
30:18
waters.
30:21
John records
30:21
in chapter 7,
30:23
verse 37
30:23
and 38,
30:26
Jesus is in
30:27
Jerusalem at the
30:28
feast of booths.
30:29
In verse 37,
30:30
John records,
30:31
on the last
30:32
day of the
30:32
feast,
30:33
the great
30:33
day,
30:34
Jesus stood
30:34
up and
30:35
cried out,
30:36
if anyone
30:37
thirsts,
30:38
let him
30:38
come to
30:39
me and
30:40
drink.
30:41
Whoever
30:41
believes in
30:42
me as the
30:43
scripture has
30:44
said,
30:44
out of his
30:44
heart will
30:45
flow rivers
30:46
of living
30:47
water.
30:50
What a
30:50
blessed
30:51
rest we
30:53
can have
30:53
in Christ.
30:56
And in
30:56
closing,
30:57
I have one
30:57
more poem
30:58
for you.
30:58
This is
30:59
actually a
31:00
hymn.
31:00
It has
31:00
music written
31:01
to accompany
31:01
it.
31:02
It's called,
31:03
O Christ
31:03
in thee
31:04
my soul
31:04
hath found
31:06
by Francis
31:07
Bevan.
31:08
She was a
31:08
19th century
31:09
hymnist.
31:10
O Christ
31:12
in thee
31:13
my soul
31:13
hath found
31:14
and found
31:15
in thee
31:15
alone
31:16
the peace,
31:18
the joy
31:18
I sought
31:19
so long,
31:20
the bliss
31:21
till now
31:22
unknown.
31:23
I sighed
31:24
for rest
31:25
and happiness.
31:26
I yearned
31:27
for them,
31:28
not thee.
31:29
But while
31:30
I passed
31:31
my Savior
31:31
by,
31:32
his love
31:32
laid hold
31:33
on me.
31:35
I tried
31:36
the broken
31:36
cisterns,
31:37
ah,
31:38
but how
31:38
the waters
31:39
failed.
31:40
Even as
31:41
I stooped
31:42
to drink,
31:42
they fled
31:43
and mocked
31:44
me as
31:44
I wailed.
31:46
The pleasures
31:47
lost I
31:47
sadly mourned,
31:49
but never
31:49
wept for
31:50
thee,
31:51
till grace
31:52
the sightless
31:53
eyes received
31:54
thy
31:55
loveliness
31:56
to see.
31:58
Now
31:58
none
31:59
but Christ
32:00
can satisfy
32:01
none other
32:02
name for
32:03
me.
32:03
There's
32:04
love
32:04
and life
32:05
and lasting
32:06
joy,
32:08
Christ
32:08
Jesus
32:08
found.
32:10
Let's pray
32:11
together.
32:12
Let's pray
32:11
together.
32:12
Let's pray
32:11
together.
32:12
Let's pray
32:12
together.
32:12
Let's pray
32:12
together.
32:12
Let's pray
32:12
together.
32:12
Let's pray
32:12
together.
32:12
Let's pray
32:12
together.
32:12
Let's pray