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John 1:1-5 (Part 1) · Providence Baptist Church - Sermons

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Well, good morning to you. Please take your copy of God's Word and join me in John chapter 1.
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Last week I introduced the Gospel according to John to you. I developed some of its themes with selected text.
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Today we're going to look at John chapter 1 verses 1 through 5.
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And I have a pretty good feeling this will be part 1 of 2 of our look at this text.
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These days are distracted days.
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According to a 2015 study released by none other than Microsoft, the average attention span of an American is 8.25 seconds.
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Less than that of a goldfish.
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I didn't take the time, really care too much, to understand their definition of attention span.
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I don't really know what they meant.
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But we are undoubtedly distracted people.
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The issue affects young and old alike.
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Older folks, which I'm starting to count myself one of, like to look at younger generations and point out all the problems with them.
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But it doesn't just lie with young folks.
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I was having blood work done a couple of weeks ago, as older people do.
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And as I waited there, there were 20-something, 60 to 70-somethings, and every single one of them, every single one of them, was staring and scrolling on a phone screen.
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It was shocking.
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It was shocking.
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So I decided that day to be a rebel young guy and sat there and did nothing.
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I just stared at the wall in rebellion against them.
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You need to think about how you can be less distracted.
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The church needs to think about how we can help.
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The church shouldn't attempt to coddle this problem, but should rather push back against it.
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The majority way, I believe, we can help one another is to gather earnestly to fix our attention heavenward.
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We also live in very self-centered days.
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New technology and all the marketing that comes to us through it places you at the very center of the universe.
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It seeks to cater to your every whim when you demand it.
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We don't watch TV on a schedule anymore, if you think about that.
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When I was a child, you saw the show or you didn't see the show.
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Maybe someday they would syndicate it and they'd come back around, but you had to schedule your life around their schedule.
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We don't do that any longer.
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I was listening to a podcast, and I'll add, at my convenience and on demand,
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and one of the guys speaking pointed out that even when we pull up maps these days,
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we don't look at a map and then locate ourselves on the map,
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but the map locates us at the center of it all the time.
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I never had considered that, right?
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My map puts me at the middle of everything.
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This is a problem.
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This is a problem.
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Everything at our fingertips on demand.
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The church should most certainly push back at this point also.
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You are not the center of the universe,
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and very little in reality revolves around you.
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We gather to worship the one who is, in fact, at the center of everything.
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Now, I didn't live in John's day.
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I'm only living in mine, and I can make commentary on our distractedness and our self-centeredness,
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but have no idea the general mentality of John's early readers.
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However, if I were to guess, I suggest to you that they also needed their attention fixed beyond themselves
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and the den of the world in which they lived.
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I would guess that John means to grab their attention and ours in the way that he opens his gospel account.
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It's rather striking the way he begins this account of Jesus' life.
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Let's push back this morning together against distraction and against self-centered tendencies
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in order to behold the Lord Jesus Christ in John chapter 1, verses 1 through 5.
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Before I read it, beloved, I want to remind you that this is God's word to us.
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John wrote it with an original audience in mind as he wrote it,
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But God worked in him supernaturally as a word to us, written for his glory and our good,
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that we might believe its promises, obey its commands, and have affection for its author.
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May we hear it and respond accordingly to it.
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I'll begin reading in verse 1.
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In the beginning was the Word, and the Word was with God, and the Word was God.
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He was in the beginning with God.
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All things were made through him, and without him was not anything made that was made.
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In him was life, and the life was the light of men.
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The light shines in the darkness, and the darkness has not overcome it.
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In the first five verses, John introduces to us Jesus without using his Hebrew name in the following five ways.
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We see Jesus as the Word.
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We see that Jesus is pre-existent.
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We see that Jesus is the Creator.
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We see Jesus is self-existent.
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And we see Jesus is the unquenchable light.
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And I believe that this is the point that I'll bring up.
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I'll save it until next Lord's Day as we consider the resurrection together.
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The Puritan John Owen wrote in his book entitled,
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The Glory of Christ, which I really commend to you.
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It's a difficult read, but it's a great read.
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The Glory of Christ, the following, and I quote,
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The revelation made of Christ in the blessed gospel is far more excellent, more glorious,
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more filled with rays of divine wisdom and goodness than the whole creation.
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And the just comprehension of it, if attainable, can contain or afford.
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Without this knowledge, the mind of man, priding itself in other inventions and discoveries,
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is wrapped up in darkness and confusion.
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This, therefore, he's talking about Jesus Christ, the gospel of Jesus Christ.
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This, therefore, deserves the severest of our thoughts,
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the best of our meditations, and our utmost diligence in them.
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For if our future blessedness shall consist in living where he is and beholding his glory,
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what better preparation can there be for it
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than a constant previous contemplation of that glory as revealed in the gospel,
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that by a view of it we may gradually be transformed into the same glory.
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The Christian eternity will be filled with the wonderment of Christ.
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So, Owen is arguing, we should seek to know him now,
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that he might be exalted in our minds and in our lives.
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Perhaps in some small measure, the Lord will use this time to bless us to that wonderful end.
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Let's look first that Jesus is introduced as the Word.
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John says in the beginning was the Word,
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and the Word was with God, and the Word was God.
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The Word, Word, was an interesting choice for John to make as an introductory title for Jesus.
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The Greek word logos was packed full of meaning for John's Gentile readers.
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Greek philosophers used this word to refer to the abstract principle of reason and order in the universe.
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With something out there kind of a furial, the logos,
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the source from which all of this comes is the way they used that word.
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It was an unknown source of creation and wisdom.
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So, John, in this opening verse, presents Jesus as the personification of creative power and reason.
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He's about to say, this logos that you use in your thinking can, in fact, be known.
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John's Jewish readers would have also understood this word to be packed full of meaning.
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They knew that God spoke the world into existence with mighty words.
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That He made covenants with His people with words,
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gave them wisdom through the written law,
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counseled prophets and kings,
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and revealed the Scripture, the Old Testament Scripture,
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through spoken words.
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So, to John's first century Jewish readers,
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John introduces Jesus as the incarnation of divine power and revelation.
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I would have loved to have sat with a Gentile believer who had just read this opening phrase,
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and a Jewish believer who had just read this opening phrase,
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and hear them talk about all that it meant to them
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as they think about Jesus as the word,
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the logos of God.
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John, in introducing Jesus as the word,
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draws straight lines to His divinity,
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but lest anyone might be confused,
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he tells us that He was with God in the beginning,
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and that He is God.
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I won't take the time this morning to plumb the depths of Trinitarian theology.
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John's going to give us plenty of chances for that in the coming months together.
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However, for now, I want you to see that Jesus,
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before time as we know it and understand it,
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dwelt as God in Trinitarian unity.
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The author of Hebrews says in chapter 1 and verse 3 of Hebrews,
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He is the radiance of the glory of God
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and the exact imprint of His nature.
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The exact imprint.
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He is God Himself.
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It is a great wonder that Jesus should humble Himself
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to take the form of a man in order to suffer His Father's wrath
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for our sin.
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We ought to think and think and think
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about the innate nature of Christ.
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Charles Wesley gives us some hint of this wonder in his song,
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And Can It Be That I Should Gain,
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that I'm about to read to you.
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It's verse 2, I believe.
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It's on the back of your bulletin
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with a rather unfortunate typo,
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but I'll read it without the typo.
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Charles Wesley wrote this,
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He left his Father's throne above,
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so free, so infinite, His grace,
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emptied himself of all but love,
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and bled for Adam's helpless race.
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Tis mercy all, immense and free,
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for, oh my God, it found out me.
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Amazing love, how can it be
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that thou, my God, should die for me?
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Jesus is the Word.
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The personification of creative power and reason.
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The incarnation of divine power and revelation.
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Jesus is God.
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Secondly, and it follows,
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that Jesus is preexistent.
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We see at the very beginning of verse 1,
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John tells us,
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As God, Jesus was in the beginning.
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And then he repeats it again in verse 2.
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Do not be confused.
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He was in the beginning,
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and He was in the beginning,
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is what John does.
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The Greek word for beginning means source or origin.
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It's meant to draw our minds back to Genesis chapter 1 and verse 1.
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In the beginning God created,
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it's referring to the time before the universe began.
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The verb was in the imperfect tense
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describes continual action in the past.
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And so we could render,
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verse 2,
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He was always being in the beginning with God.
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These two verses in no way suggest
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that Jesus was created.
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And if anybody tells you otherwise,
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you should stop listening to the following things they say.
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Jesus was not created.
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He was.
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Jesus just is.
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Marcus Dodds,
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in the Expositors Bible Commentary,
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says this,
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quote,
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The word did not then begin to be,
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but at that point at which all else began to be,
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He already was.
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In the beginning,
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place it where you may,
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the word already existed.
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In other words,
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the logos,
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before time,
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eternal.
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Paul writes in the first part of Colossians chapter 1,
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verse 17,
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Jesus is before all things.
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He preexisted everything we know to be as God.
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The third thing that we see John introduce Jesus as
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is the Creator in verse 3.
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He says here,
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All things were made through Him,
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and without Him was not anything made that was made.
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And I love,
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there's a carefulness,
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there's an economy of words going on here,
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but he repeats things that seem to matter so very much.
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Right?
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He's not going to leave us unclear at this point.
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All things made through Him,
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and without Him,
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not anything made that was made.
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All of it,
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every bit of it,
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made by Jesus.
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Travel with me at this point over to Colossians chapter 1.
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I think you'll appreciate seeing a few things I'd like to mention here.
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I just read the beginning of verse 17.
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I think the text that those words are set in will serve us well at this point.
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A bit of an expansion on what John is communicating here.
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Colossians 1,
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verse 16 and 17.
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For by Him,
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Paul writes,
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Christ,
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for by Him all things were created,
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in heaven and on earth,
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visible and invisible,
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whether thrones or dominions or rulers or authorities,
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all things were created through Him.
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So a bit of an expansion on the idea.
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Less economic in his use of words.
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All things created through Him,
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and then at the end of verse 16,
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and for Him.
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And He is before all things,
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and in Him all things hold together.
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Jesus Christ,
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Paul and John tell us,
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is the Creator and the Sustainer of all things.
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Everything that we can see,
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and everything that we cannot see,
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were created by Jesus and for Jesus.
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This is a magnificent thought.
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This is a thought,
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I think an undistracted person
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would spend a lot of time considering.
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It should absolutely capture our minds.
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Everything made by Him and for Him.
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The entire universe was created
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to what end?
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To what end?
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To the end of His praise.
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To the end of His praise.
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Maybe the reason that we are so tempted
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to worship paltry things
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is that we don't...
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Verse 1,
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The heavens declare the glory of God,
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and the sky above proclaims His handiwork.
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Lift your eyes up from your screen.
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This is a novel idea.
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Go outside when it's dark.
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Pay attention to all that has been created
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and be in awe.
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This universe was made by Christ
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and it was made for Him.
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Paul goes on to tell us
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that He's the Sustainer of all things.
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He says at the end of verse 17,
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And in Him all things hold together.
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The author of Hebrews says in chapter 1, verse 3,
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He upholds the universe
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by the word of His power.
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And if sometime you want to
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muse entertainingly with me,
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ask me about Jonathan Edwards
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and his theory of continual creation.
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I'd love to talk with you about it.
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It's fascinating.
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Not only were all things created by Jesus Christ
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and set into motion by Him,
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but all things are also sustained by Him.
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Everything goes until He says,
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Stop.
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And everything stops until He says,
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Go.
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It's all happening by His command.
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Now, everything in the universe
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is made of atoms.
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Protons, electrons, neutrons.
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If you've not learned this yet, you will.
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If you've learned it,
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you've probably long forgotten it.
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It's incredible.
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Everything is made of atoms.
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Scientists have labored over the past century
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to explain away the existence of God.
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It sometimes seems like the whole point of science these days
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is to explain away God.
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But they have failed to explain
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how it is that the atom remains in its orbital state.
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How does an atom remain an atom?
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Carl K. Darula, physicist,
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is cited in a book entitled
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The Atom Speaks
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in reference to what scientists are calling
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the strong nuclear force.
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This is what they call that power
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that holds an atom together.
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The strong nuclear force.
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He says this, quote,
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Do you grasp what this implies?
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It implies that all the nuclei
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have no right to be alive at all.
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Indeed, they should never have been created.
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And if created,
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they should have blown up instantly.
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Yet, here they all are.
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Some inflexible inhibition
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is holding them relentlessly together.
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The nature of the inhibition
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is also a secret.
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One thus far reserved
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by nature herself.
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What he's saying is,
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we don't have any scientific reason
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to understand why it is
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that anything holds together.
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Why do I hold together?
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Why does anything you're viewing right now
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stay in the shape that it's in
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and not just burst into atoms
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flying everywhere?
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It's a secret, he says,
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one thus far reserved
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by nature herself.
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Science hasn't answered this question,
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but the Bible has.
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If you'll allow,
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the strong nuclear force
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is Jesus Christ
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and the word of his power.
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Jesus is the creator
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and he is the sustainer
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of all things.
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Back in John 1, verse 3,
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all things made through him
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and without him
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was not anything made
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that was made.
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Ah.
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We should stand in awe
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of this truth.
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Fourthly,
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Jesus is self-existent.
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self-existent.
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We see this in the first part
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of verse 4.
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In him was life.
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In him.
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He possessed life.
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Ontology is the study
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of the nature of being.
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The beginning of verse 4
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is a brilliant ontological statement.
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In him was life.
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The word translated life
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is used all throughout
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John's gospel
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and always refers
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to spiritual
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and eternal life.
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Jesus possesses
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within himself
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life.
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This is something
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often referred to
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as
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auseity.
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His auseity.
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Jesus is
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ause,
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which is from the Latin.
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It just means
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of
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self.
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And it's
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an incredibly
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important doctrine
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and a doctrine
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that is constantly
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under attack.
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You want to be discerning
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as you listen
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and read
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all of the wonderful
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resources that are out there.
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If people are attacking
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the auseity of God,
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his self-existence,
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you should be very cautious
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about what follows.
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Everything
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that has been created
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needs
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some
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power source
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to sustain it.
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the plant
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needs
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nutrients
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and water
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and sunlight.
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Our cars
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need
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fuel
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and tragically
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expensive
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maintenance.
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We need
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food
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and water
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and shelter
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and some of us
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need
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tragically expensive
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maintenance.
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I could go on
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and on
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and on,
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but I hope
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that you see
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the point.
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Everything
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created,
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all of it,
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cannot sustain
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itself.
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It tends
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toward
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entropy.
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It needs
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something to
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input into it
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for it to
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continue
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on.
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Not so
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with Jesus.
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He is
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self-existent.
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His divine
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nature needs
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no inputs
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to go on.
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No fuel,
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no energy
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input,
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always
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existing,
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never
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created.
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He
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just
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is.
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everything
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created
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is in
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some
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form
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of
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process.
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And
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very
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tragically,
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there are
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theologians
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today that
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have invented
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a thing
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called
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process
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theology
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that
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suggests
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that
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God
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is
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responding
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to us
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and that
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his
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very
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nature
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is at
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change.
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Does
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God
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respond
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to us?
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Of course
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he does.
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But is
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who he
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is
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responding
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to us?
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No,
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not
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ever.
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Once
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again,
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be very
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careful
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if anybody
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seems to
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be promoting
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process
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theology.
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John
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tells us
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in no
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uncertain
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terms,
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Jesus
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is.
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He
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exists.
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In
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him
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was
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life.
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Later
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in John,
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John records
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these
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astounding
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words.
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This is
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John 8
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and verse
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58.
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Jesus
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says this,
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Truly,
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truly,
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I say
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to you,
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before
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Abraham
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was,
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I
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am.
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This
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is a
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reference
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to
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Exodus
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3.14
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where God
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responds to
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a fearful
25:39
question that
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Moses asked
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him.
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He says,
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Who shall
25:42
I say
25:42
sent
25:42
me?
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And God
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says to
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Moses,
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I am
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who
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I
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am.
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And he
25:50
said,
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Say this
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to the
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people of
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Israel,
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I
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am
25:53
has
25:54
sent
25:54
me
25:54
to
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you.
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This
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is this
25:56
idea
25:57
of
25:57
aseity.
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I
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need
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not
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appeal
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to
26:00
some
26:01
other
26:01
authority.
26:01
Tell
26:02
them
26:02
my
26:02
name
26:02
is
26:03
I
26:03
exist.
26:04
I
26:05
am.
26:06
Nothing
26:06
changes
26:07
me.
26:08
I
26:08
am
26:08
who
26:09
I
26:09
am.
26:12
This
26:13
is an
26:13
astonishing
26:13
thing for
26:14
Jesus to
26:14
say because
26:15
he rightly
26:16
was claiming
26:18
to be
26:19
God.
26:20
Unchanging,
26:21
immovable
26:22
God.
26:24
Everything
26:24
in the
26:25
universe
26:25
is
26:26
becoming
26:27
moving from
26:28
one state
26:29
to another.
26:31
If you
26:31
can recognize
26:31
this about
26:32
yourself,
26:33
you will be
26:33
so glad
26:34
to know
26:35
that Jesus
26:35
is.
26:39
John
26:39
goes on
26:39
to say,
26:41
Jesus
26:41
possesses
26:42
life and
26:42
he says,
26:43
the life
26:43
was the
26:44
light
26:45
of men.
26:46
And we'll
26:46
pick up
26:47
more of
26:47
this,
26:47
I think,
26:48
next week.
26:49
But the
26:49
themes of
26:50
life and
26:50
light are
26:51
prominent
26:51
in John's
26:53
gospel.
26:54
Here we
26:54
see the
26:55
two
26:55
clearly
26:56
connected
26:57
in a
26:57
metaphor
26:57
that speaks
26:59
to the
26:59
contrast
27:00
of Jesus
27:00
against
27:01
all
27:01
that is
27:02
evil
27:03
in the
27:03
world.
27:05
We,
27:05
I think,
27:06
take
27:07
light for
27:08
granted.
27:09
We have
27:10
light in
27:10
abundance.
27:11
It is
27:11
everywhere.
27:13
But if you
27:13
lived in a
27:14
time when
27:14
the only
27:14
source of
27:15
light was
27:16
from a
27:16
flame,
27:17
oil,
27:19
wood,
27:20
you had
27:21
to produce,
27:22
this
27:23
metaphor would
27:23
likely have
27:24
had a
27:24
more felt
27:25
impact on
27:27
you.
27:28
Just a
27:29
couple weeks
27:29
ago, I
27:30
took my
27:30
middle son,
27:31
Judah, on
27:32
his ride
27:33
of passage
27:34
trip.
27:34
He turned
27:35
13 this
27:35
year.
27:36
And he
27:37
wanted to
27:37
go to the
27:37
Okefenokee
27:38
swamp and
27:39
camp out
27:39
in the
27:39
swamp.
27:40
And so
27:40
the first
27:41
night we
27:41
paddled
27:41
some 10
27:43
miles to
27:43
an island
27:44
called
27:44
Floyd's
27:45
Island and
27:46
had
27:47
the
27:47
noisiest
27:48
night of
27:48
camping I
27:49
have ever
27:49
experienced.
27:50
There are
27:51
a lot of
27:52
critters in
27:53
the woods,
27:53
in the
27:54
swamp.
27:55
I am
27:55
fairly
27:57
confident that
27:58
an orangutan
27:58
lives out
27:59
there somewhere.
28:00
It was
28:01
loud.
28:03
And we
28:04
were in a
28:04
tent and we
28:05
had the
28:05
rain fly on
28:06
and there
28:06
were noises
28:06
I just
28:07
would have
28:07
loved to
28:07
have seen
28:08
what in
28:08
the world
28:09
they were.
28:11
And I
28:12
wasn't terribly
28:12
frightened,
28:13
but I will
28:13
admit there
28:15
are some
28:15
noises I
28:15
would have
28:15
really liked
28:16
to know.
28:17
what they
28:17
were.
28:19
But just
28:19
before we
28:19
went to
28:20
bed,
28:20
one of the
28:20
things reported,
28:21
as a caution
28:22
to put your
28:23
food up safely
28:24
because bears
28:25
do make it
28:25
out onto
28:25
this island.
28:26
Somehow they
28:27
travel through
28:27
the swamp and
28:27
they make it
28:28
out onto
28:28
this island.
28:29
And so you
28:30
want to be
28:30
mindful of
28:30
that kind
28:30
of thing.
28:31
And something
28:31
large came
28:32
through the
28:33
woods.
28:34
And I've
28:35
done a lot
28:35
of camping,
28:36
I've done
28:36
a lot of
28:37
hunting,
28:38
you know,
28:38
there's the
28:39
squirrel pouncing
28:40
around,
28:40
makes a lot
28:41
of noise.
28:42
This was not
28:43
a squirrel.
28:43
It was
28:44
large.
28:45
And Judah
28:46
and I both
28:47
were very glad
28:48
for all the
28:48
lights that we
28:49
had on us.
28:50
We were able
28:50
to illuminate
28:52
the woods
28:52
which noise
28:53
was coming
28:53
from and
28:54
never saw
28:54
what was
28:55
making the
28:55
noise.
28:55
But boy,
28:56
were we glad
28:56
that we
28:57
weren't huddled
28:57
around a
28:58
campfire,
28:58
wondering what
28:59
was coming
29:00
through the
29:01
woods our
29:03
way.
29:03
I think we
29:04
take light
29:05
for granted.
29:07
And this
29:07
idea of
29:08
the life
29:09
that's in
29:10
Jesus being
29:11
the light
29:11
of men
29:12
may take
29:14
a little
29:14
more careful
29:15
thoughtfulness
29:17
on our
29:17
part.
29:19
Light
29:19
scatters
29:21
the unseen.
29:23
Light
29:23
brings
29:24
security.
29:27
The themes
29:27
of life
29:28
and light
29:29
are seen
29:30
connected
29:30
elsewhere in
29:31
the Bible.
29:32
Psalm 36
29:33
verse 9
29:34
For with you
29:36
is the fountain
29:36
of life.
29:38
In your
29:39
light do we
29:40
see light.
29:44
In Corinthians
29:44
chapter 4
29:45
and verse 4
29:46
there Paul
29:47
talks about
29:47
the light
29:48
of the gospel
29:49
of the glory
29:50
of Christ
29:51
who is
29:51
the image
29:52
of God.
29:55
And then
29:55
Jesus in
29:56
John chapter 8
29:56
verse 12
29:57
says I am
29:58
the light
29:59
of the world.
30:01
whoever
30:02
follows me
30:02
will not
30:03
walk in
30:03
darkness
30:04
but will
30:04
have
30:05
the light
30:06
of life.
30:09
So
30:09
Jesus
30:10
is
30:11
self
30:12
existent
30:13
and we're
30:14
going to see
30:14
next week
30:15
that the
30:16
light that he
30:17
brings
30:17
most certainly
30:18
was not
30:19
conquered
30:19
by
30:19
the darkness.
30:22
Jesus
30:23
is the
30:23
word.
30:24
Jesus
30:24
is
30:24
preexistent.
30:26
Jesus
30:26
is the
30:27
creator
30:27
and Jesus
30:28
is
30:29
self
30:30
existent.
30:33
So what?
30:35
What do we
30:36
do?
30:36
Jesus
30:36
is just
30:37
being
30:37
introduced
30:37
to us.
30:38
Let's
30:38
move on.
30:39
Let's
30:39
get quickly
30:39
to the
30:39
application.
30:40
There's
30:40
so much
30:41
to be
30:41
considered
30:42
here though.
30:43
First,
30:43
if you
30:44
have not
30:44
placed
30:45
faith
30:45
in
30:45
Christ's
30:46
person
30:46
and
30:48
work,
30:49
if you
30:49
dwell
30:50
in
30:50
darkness,
30:51
if you
30:51
understand
30:52
the weight
30:52
of your
30:52
sin,
30:53
your
30:53
offense
30:54
against
30:54
the
30:54
holy
30:54
God,
30:55
repent and
30:56
believe.
30:56
Turn
30:57
by faith
30:58
in
30:58
Christ.
30:59
The
30:59
whole
30:59
point
31:00
of
31:00
the
31:00
book
31:00
of
31:01
John
31:01
is
31:01
that
31:01
you
31:02
might
31:02
believe
31:02
that
31:03
Jesus
31:03
is
31:03
the
31:03
Christ
31:04
and
31:05
have
31:05
eternal
31:05
life
31:06
in
31:07
him.
31:08
If
31:09
you
31:09
have
31:09
placed
31:09
faith
31:10
in
31:10
Christ's
31:11
person
31:11
and
31:11
his
31:12
work,
31:14
worship.
31:16
Worship.
31:18
Praise
31:18
him.
31:20
Beloved,
31:20
what we
31:21
think about
31:22
the most
31:22
and talk
31:23
about the
31:23
most
31:24
and spend
31:24
our money
31:25
and our
31:25
energy
31:26
on,
31:26
says a
31:27
lot
31:27
about what
31:29
we
31:29
worship.
31:30
And we
31:30
ought to
31:31
take the
31:31
time to
31:32
think about
31:33
our week.
31:33
Just think
31:34
about last
31:35
week.
31:35
Start at
31:36
Monday and
31:37
go through
31:38
now and
31:40
think about
31:40
how you
31:41
spent the
31:43
things you
31:43
have, the
31:43
resources you
31:44
have.
31:44
What did
31:45
you spend
31:46
them on?
31:49
It may
31:49
communicate
31:50
much to
31:50
you that
31:52
needs to
31:52
be repented
31:53
of.
31:54
Our minds
31:55
should be
31:56
full of
31:57
the glories
31:58
of Christ.
32:00
I think
32:00
John intends
32:01
to really
32:02
capture us
32:03
in these
32:04
opening
32:04
verses,
32:05
to work
32:06
to that
32:07
very end
32:08
before he
32:09
gets biographical
32:10
at all.
32:13
Because of
32:13
who Jesus
32:14
is, we
32:15
can cast
32:16
all our
32:16
anxieties,
32:17
our fears,
32:17
our doubts,
32:18
our troubles,
32:19
our depressions
32:20
on him.
32:23
There's no
32:23
situation that
32:24
escapes his
32:25
attention or
32:26
his power.
32:27
There is no
32:27
circumstance that
32:28
surprises him or
32:29
evades his
32:30
providential
32:31
control.
32:33
He is our
32:34
confidence in
32:36
life and
32:38
in death.
32:39
The reality of
32:40
who Jesus
32:41
is makes
32:42
sure all
32:44
the promises
32:45
of God to
32:47
those of us
32:47
who have
32:48
believed in
32:48
him.
32:50
We should
32:50
worship.
32:52
And as part
32:52
of that
32:52
worship, we
32:53
should share.
32:56
He is
32:57
the reason
32:58
we boldly
32:59
share the
33:00
good news
33:00
of his
33:01
kingdom.
33:02
If our
33:03
affections are
33:03
rightly turned
33:04
toward him,
33:05
we will want
33:06
to talk
33:07
about him.
33:09
We will look
33:09
for every
33:09
opportunity we
33:10
have to tell
33:11
people about
33:12
this Christ,
33:13
this Lord
33:14
and Savior
33:15
of our
33:16
souls.
33:17
Maybe we
33:18
be a
33:18
people who
33:18
are told
33:19
to shut
33:19
up.
33:20
They don't
33:20
want to hear
33:21
this anymore.
33:21
We should
33:21
be talking
33:22
that much
33:23
about this
33:24
person that
33:25
we love
33:26
so dearly.
33:28
The reality
33:29
of who Jesus
33:29
is demands
33:31
our affections
33:32
and it
33:33
demands our
33:35
obedience.
33:36
Let's pray
33:37
together.