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Hebrews 1:1-2a · Providence Baptist Church - Sermons

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Please take your copy of God's Word and join me in Hebrews chapter 1.
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While you're getting there, just a little aside, a little over a week ago I turned 39, and I'm feeling that.
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But then I realized that I got an extra short haircut.
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I sat down with the barber and said, do whatever you want to, which I think is the kind of attitude you should have when you're 39.
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And this is the haircut he gave me.
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And then I got contacts, which I realize that many of you have never seen me without glasses.
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It's been a while.
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The reason I got contacts is because I used to always wear contacts, but we had a baby, and we just paid him off.
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He's almost three, and I felt like I could afford contacts once again.
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I just, I want you all to know that I am not having a midlife crisis.
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It just kind of all happened at the same time, so I'm okay.
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I can't guarantee what will happen next January, but at least for now.
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Our text for today is Hebrews chapter 1, verse 1, and the first half of verse 2.
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It's my intention, although we know how this goes, to preach a brief sermon this morning as an introduction to the book of Hebrews.
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But this brief sermon, I hope, is going to be a brief sermon with a long introduction.
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So I just want you to hang tight on Hebrews chapter 1, verse 1 and 2, as I work to give you some background to the book of Hebrews.
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The book of Hebrews is a gorgeous book of the Bible.
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It is extremely well written.
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And we'll talk a bit more about that soon.
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As such, it can also be a bit perplexing.
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If you've ever taken up the task of studying the book of Hebrews, you know exactly what I mean.
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As we work through it in this next year, I'm sure I'll feel that more than I even do now.
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I have a wonderful commentary by a man named William Lane, who's a contemporary, highly respected New Testament authority.
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And he wrote this in his introduction to his commentary.
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Hebrews is a delight for the person who loves puzzles.
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Its form is unusual.
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Its setting in life is uncertain.
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And its argument is unfamiliar.
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It invites engagement in the task of defining the undefined.
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Undefined are the identity of the writer, his conceptual background,
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the character and location of the community addressed,
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the circumstances and date of composition,
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the nature of the crisis to which the document is a response,
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the literary genre,
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and the purpose and plan of the document as a response.
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Although these undefined issues continue to be addressed and debated vigorously,
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no real consensus has been reached.
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It's encouraging because we begin a study of the book of Hebrews, is it not?
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There is probably no other book of the Bible of which more has been written
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and more opposition exists because we're laboring to define the undefined.
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There's some things that are unclear about this book.
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So, Lane then goes on to do a very careful work
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to give us what I like to call the probabilities and the likelies.
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So, you'll hear me use those words quite a bit to say probably.
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So, we're going to talk about the writer of Hebrews
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because we don't actually know.
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We don't have a confidence in who wrote the book of Hebrews.
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But we could say something like probably so-and-so or such-and-such,
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which I won't really do.
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But we may do that in some other areas,
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the probabilities and the likelies.
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There is, though, one matter without contention.
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The theme of Hebrews is
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the supremacy and finality of Jesus Christ.
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The supremacy and finality of Jesus Christ.
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Christ is greater than.
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You can fill in anything in that blank.
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Christ is greater than.
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And the writer of Hebrews makes the case
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that Christ is greater than angels.
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Christ is greater than priests.
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And Christ is greater than any old covenant institution.
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Christ is supreme.
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And Christ is the final word.
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God has spoken by His Son.
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We'll see in our text this morning.
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And we need now no new revelation.
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God spoke in Christ and in the New Testament
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that gives witness to Christ.
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So, Jesus is also final in this way.
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The supremacy and finality of Jesus Christ.
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Now, let's talk about some things we can know
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and maybe guess at
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about the author,
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about the audience,
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and about the occasion of this writing.
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Now, the author is presumably
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within the circle of Paul.
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Pauline's circle, missionary band.
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You remember that Paul would travel around.
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He'd pick up a disciple
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and leave a disciple behind.
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They were constantly in this melee
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of joining and splitting apart.
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Although, with fair confidence,
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we can say that the author was not Paul.
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So, we can see that he was part of the circle of Paul
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because in Hebrews 13, verse 23,
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he says,
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you should know that our brother,
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Timothy,
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has been released,
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with whom I shall see you
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if he comes soon.
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So, he often has the intention
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of coming back and joining this people,
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and he anticipates
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that Timothy will join him.
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And this is the Timothy we know
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as Paul's compatriot.
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Right?
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However,
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we do not believe that he is Paul
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because the language of Hebrews
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constitutes the finest Greek
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in the New Testament.
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Now, you might think,
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gosh, but Paul's writing.
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And yes, I agree with you on that.
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But even as we say that,
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we have to go,
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oh, but the writer of Hebrews.
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It is the finest Greek
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in the New Testament.
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Right?
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We don't really have a standard
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for that as American Christians.
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So, we have to look to scholars
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to help us with it.
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Again,
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William Lane says
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that the writer of Hebrews,
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Greek,
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is far superior
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to the Pauline standard.
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And,
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it contains within it
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very distinctive imagery.
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Ship Adrift,
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chapter 2, verse 1.
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An anchor gripping the seabed,
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chapter 6, verse 19.
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A double-edged sword,
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chapter 4, verse 12.
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And these are all images
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that are foreign to Pauline usage.
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He never again,
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he never picks these things up,
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I shouldn't say again.
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He never does use any of this imagery.
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And it's wonderful imagery.
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If you stick with me for very long,
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you'll hear me use the same imagery
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because when I find one that works,
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I use it.
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Right?
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And Paul doesn't do that
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in any of his letters.
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And so,
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this man,
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I think with fair certainty,
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we can say,
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was in the circle of Paul,
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but was not Paul.
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We also,
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with some fair certainty,
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can know that he was a
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Hellenistic Jewish Christian.
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That is to say,
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he was Jewish
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in his ethnic descent,
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but he was Hellenistic,
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it means he's a Greek-speaking Jew.
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He had been part of dispersion
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and his family had been spread abroad
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and then had come down through.
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So,
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the Hellenistic Jews
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were those who were primarily,
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predominantly,
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Greek-speaking Jews.
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Hebrews.
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And we can presume this
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because the book of Hebrews
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is full,
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it is,
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it is just chock full
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of Old Testament references,
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but they are exclusively
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from the Septuagint.
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The Septuagint,
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the Septuagint was the Greek translation
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of the Old Testament.
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This would have been the Old Testament
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of the Hellenistic Jews.
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Much like we pick up our English copies
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of the text,
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they would have picked up
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a Greek copy,
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a translated Greek copy
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of the text.
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It's called the Septuagint.
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And all of his citations
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are from that text.
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So,
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maybe he knew his audience
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so well,
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who were also most likely
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Hellenistic Jewish Christians,
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that he was using their text,
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but his familiarity with it
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probably means that it was also his.
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It was the text that he himself
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would have learned from.
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The book of Hebrews
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is a work of eloquent rhetoric.
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Eloquent rhetoric.
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So, the author makes a case
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and then spends the letter
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defending that case.
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Because of that,
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I like Apollos as the writer.
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I can't know this for sure,
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but I just like him.
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If I was going to say,
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I've got to pick one,
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that's my guy
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I'm going to pick.
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And this is because,
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and this is as complicated
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as my argument will be,
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and then I'll move on.
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Luke writes in Acts 18,
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verse 24,
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Now a Jew named Apollos,
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a native of Alexandria,
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Hellenistic Jewish Christian,
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came to Ephesus.
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He was an eloquent man,
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competent in the Scriptures.
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And this phrase eloquent man
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was used to describe somebody
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who had been trained in rhetoric.
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So, we know that Apollos
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was a Hellenistic Jew.
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He was a Christian.
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And he had been trained in rhetoric.
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And Luke then tells us,
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verse 24,
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that he was competent
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in the Scriptures.
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What would have been
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Apollos' Scriptures?
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The Septuagint,
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that Greek translation
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of the Old Testament.
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That's it.
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That's why I like him for it.
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And not beyond.
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So, I will not refer to Apollos
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as the author.
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I will just say
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the writer of Hebrews.
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Now, this eloquence
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that's here used to describe Apollos
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can most certainly be used
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to describe the writer of Hebrews
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is persuasive speech or writing.
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I think we really quickly think
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of eloquence as beautiful speech.
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And it can be that.
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The book of Hebrews is that.
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But moreover,
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the word means persuasive writing.
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Sometimes beautiful writing
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is persuasive.
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But that's the point,
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is that the author of Hebrews
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is an eloquent writer.
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Has made the case
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very carefully
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and very well
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for the supremacy
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and finality
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of Jesus Christ.
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It's very likely
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that the writer of Hebrews
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was a trained man.
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He'd been trained in this art
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of being persuasive
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with words.
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But at the end of it all,
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he is unknown
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and obscure.
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We're just not sure.
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Let's talk a little bit
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about his audience.
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Again, as I said,
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I believe that these were
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Hellenistic Jewish Christians
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because of the use
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of the Septuagint.
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They were Greek-speaking Christians
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of Jewish descent.
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And these were
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Hellenistic Jewish Christians
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that had not seen Jesus
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but had heard the gospel
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and believed.
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This was a church
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that had been
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formed by
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those who had gone out
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to preach the good news
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of Jesus Christ.
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Hebrews 2, verse 1.
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The writer says,
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Therefore,
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we must pay much closer attention
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to what we have heard
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lest we drift
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away from it.
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In other places
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in the New Testament,
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Paul will say things like
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what we have seen
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and heard.
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So it's most likely
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that they hadn't seen
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but they had heard.
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They had heard this good news
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and believed it
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and became Christians
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as such.
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We also believe,
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with the kind of certainty
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that we can have,
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that this group of Christians
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had an Italian
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locust,
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location,
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the center.
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They were somewhere
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in the realm
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of Italy.
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And there's some clues
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in the text
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that they were in
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an urban environment
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and so many will say
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likely they were somewhere
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in or around Rome.
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Hebrews 13, 24,
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the writer says,
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Greet all your leaders
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and all the saints.
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Those who come from Italy
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send you greetings.
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But we think
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he's referring to people
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who had been sent
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from them,
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who knew them,
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right,
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or sent from them
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to where he was
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are simply saying,
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oh hey,
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you're writing a letter
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back to them?
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Please let them know
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we said hello.
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So it's likely
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this is where
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they're located
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but once again,
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unknown
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and obscure.
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We're not really
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sure.
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Now we know
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a little bit more
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about the occasion
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but not the specifics
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of it.
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Why is the writer
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of Hebrews
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writing?
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Why is it that he
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thinks it's so important
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to develop
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such a beautiful work
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to convince them
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of the supremacy
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and finality
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of Jesus Christ?
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We know a bit
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about what was
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going on
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with them.
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We believe
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that this was
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a first century letter
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likely written
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before A.D. 70
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which is when
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the temple in Jerusalem
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was destroyed.
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And we believe
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this because
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he uses language
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speaking of the
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sacrificial system
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as if it's still
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happening.
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He doesn't speak
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of it in past tense.
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He speaks of it
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in present tense.
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And in A.D. 70
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when the temple
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was destroyed
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that service
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stopped.
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It no longer
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existed
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at that point.
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So Hebrews
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chapter 7
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verse 27
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and 28
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he says
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he has no need
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speaking of Christ
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like those high
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priests
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to offer
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sacrifices daily
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first for his
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own sins
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and then for
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those of the
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people
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since he did
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this once for
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all when he
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offered up
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himself.
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For the law
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appoints men
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in their weakness
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as high priests
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but the word
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of the oath
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which came later
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than the law
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appoints a son
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who has been
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made perfect
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forever.
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So you see
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that present
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feeling to the
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text that he's
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writing there.
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So it likely
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happened
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this letter
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was written
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before the
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temple was
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destroyed.
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It also
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likely happened
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we don't know
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but probably
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after the
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Christian persecution
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under the
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Roman emperor
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Claudius.
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The Roman
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historian
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Suetonius
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wrote in
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Life of the
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Deified
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Claudius
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quote
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there were
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riots in
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the Jewish
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quarter
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at the
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instigation
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of
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Crestus
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as a result
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Claudius
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expelled
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the Jews
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from Rome.
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Modern
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historians
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widely agree
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that
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Crestus
16:29
is a
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reference
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to Christ.
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It's a
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mishearing
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it's a
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Romanization
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of the
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word
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Christ.
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And so
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this Roman
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historian
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tells us
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that there
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was a
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time we
16:42
think
16:42
around
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AD
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49
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when
16:45
Jewish
16:45
Christians
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were
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expelled
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from Rome.
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So that
16:49
may place
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this group
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having already
16:52
bore up
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under some
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persecution
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as we'll
16:55
see in a
16:56
moment
16:56
sent out
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of Rome
16:58
possibly
16:59
living still
16:59
in an
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urban
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environment
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on the
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edges
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of
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their
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suburban
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Christians.
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They were
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a suffering
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group of
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Christians
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and they
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would
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suffer
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further.
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It's the
17:16
purpose of
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the very
17:17
writing of
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this letter.
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It's a
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very pastoral
17:20
work.
17:22
Hebrews
17:22
chapter 10
17:23
verse 32
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and following
17:25
but recall
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the former
17:27
days
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possibly
17:28
these
17:29
days
17:29
under
17:30
Claudius
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when
17:31
after you
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were
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enlightened
17:33
you
17:33
endured
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a hard
17:34
struggle
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with
17:36
sufferings
17:37
sometimes
17:38
being publicly
17:38
exposed to
17:39
reproach
17:40
and affliction
17:40
and sometimes
17:41
being partners
17:43
with those
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so treated
17:45
for you
17:46
had compassion
17:47
on those
17:47
in prison
17:48
and you
17:48
joyfully
17:49
accepted
17:50
the plundering
17:51
of your
17:51
property
17:52
since you
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knew that
17:53
you
17:53
yourselves
17:54
had a
17:54
better
17:55
possession
17:55
and
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an
17:57
abiding
17:58
one.
17:59
Part of
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his
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writing
18:01
to convince
18:02
them of
18:02
the supremacy
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of Christ
18:03
is to
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remind
18:04
them
18:05
that they
18:05
also
18:06
believed
18:07
in the
18:07
supremacy
18:08
of Christ.
18:09
That they
18:10
had suffered
18:11
and in the
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process of
18:13
suffering
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had lost
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property.
18:17
Possibly
18:18
they were
18:18
driven
18:19
out of
18:20
Rome
18:20
altogether.
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And then
18:23
they would
18:24
suffer
18:25
further.
18:27
The author
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writes
18:27
Hebrews
18:28
chapter 12
18:28
verse 4
18:29
In your
18:31
struggle
18:31
against sin
18:32
you have
18:33
not yet
18:34
resisted
18:35
to the
18:36
point of
18:37
shedding
18:37
your blood.
18:40
It would
18:40
seem
18:40
there's a
18:41
hint
18:41
there
18:41
that no
18:42
one had
18:43
yet been
18:43
martyred
18:44
for their
18:44
faith
18:45
but that
18:46
this was
18:46
coming
18:47
their way.
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So we
18:49
see there's
18:50
a great
18:50
deal of
18:51
suffering
18:51
that has
18:51
happened
18:52
to these
18:53
Hellenistic
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Jewish
18:55
Christians
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and we're
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going to
18:57
see in
18:58
our study
18:58
of it
18:58
that the
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temptation
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for them
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then was
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to simply
19:01
go back
19:02
to Judaism.
19:03
This had
19:04
been accepted
19:04
by Rome
19:05
and there
19:05
was no
19:06
persecution
19:06
for those
19:07
who worshipped
19:08
God in
19:08
that way.
19:09
It was
19:10
Christ followers
19:10
who were
19:11
being persecuted.
19:12
It was
19:12
Christ followers
19:13
as Jesus
19:14
said
19:15
who were
19:16
suffering
19:16
the way
19:17
he suffered.
19:17
They were
19:18
the ones
19:19
who were
19:19
filling up
19:19
what was
19:20
lacking
19:20
in the
19:20
afflictions
19:21
of Christ.
19:22
So there
19:23
was this
19:23
temptation
19:24
to say
19:24
oh but
19:25
the old
19:25
ways
19:26
weren't
19:26
too far
19:27
off the
19:28
mark
19:28
were they?
19:30
And the
19:30
writer of
19:31
Hebrews
19:31
says
19:31
absolutely
19:33
you cannot
19:35
go back
19:35
you know
19:36
this Christ
19:37
and he is
19:37
supreme
19:38
and he is
19:39
final.
19:42
So
19:42
at the end
19:44
though we
19:45
don't know
19:45
the specific
19:46
circumstances
19:47
verses
19:47
and so
19:47
it is
19:48
still a
19:48
bit
19:48
unknown
19:49
and
19:50
obscure.
19:52
Even the
19:53
literary
19:53
genre
19:54
of this
19:54
letter
19:55
is a
19:55
bit of
19:55
a
19:55
head
19:56
scratcher.
19:57
I would
19:58
suggest
19:58
to you
19:59
that it is
20:00
written
20:00
more
20:01
as a
20:03
sermon
20:03
than as
20:05
a letter.
20:06
In fact
20:07
it kind of
20:07
starts out
20:07
that way.
20:08
You see
20:08
all of
20:08
Paul's
20:09
letters
20:09
begin
20:10
with a
20:10
greeting.
20:11
This
20:11
does not.
20:12
There is
20:13
no greeting
20:13
whatsoever.
20:14
It just
20:14
launches
20:14
right in
20:15
to the
20:16
discourse.
20:18
And it
20:18
remains
20:19
at this
20:19
pace
20:20
almost
20:21
to the
20:22
very
20:23
end.
20:23
All the
20:24
way through
20:24
chapter 13
20:25
and verse
20:26
21.
20:28
And then
20:28
there seems
20:28
to be this
20:29
postscript
20:29
added to
20:30
it.
20:30
Like,
20:31
oh and
20:31
by the
20:31
way,
20:31
goodbye.
20:33
Seems
20:33
to be the
20:34
way that
20:34
it's
20:35
written.
20:37
So this
20:37
man who's
20:38
most likely
20:38
trained in
20:39
this
20:39
rhetoric,
20:40
unable to
20:41
be with
20:42
them and
20:43
speak these
20:43
words,
20:44
wrote the
20:44
words down.
20:45
It's like
20:46
a sermon
20:46
manuscript.
20:48
And I
20:49
am so
20:49
encouraged by
20:50
that possibility
20:51
because most
20:52
of the
20:52
preaching we
20:53
have recorded
20:53
in the
20:54
Bible are
20:54
very short
20:55
presentations.
20:57
Oh,
20:57
I love
20:57
that there's
20:58
a 13
20:58
chapter one
20:59
now.
21:00
It's
21:01
pretty
21:01
fantastic.
21:02
It helps
21:02
me preach
21:03
longer than
21:04
45 minutes
21:05
to make a
21:06
case for
21:06
such a
21:07
thing.
21:08
Again,
21:08
there's a
21:09
thesis,
21:10
right?
21:10
The supremacy
21:10
and finality
21:11
of Jesus
21:12
Christ,
21:12
which he
21:13
lays out
21:13
in verses
21:13
one through
21:15
four.
21:16
And then he
21:17
goes on
21:17
through the
21:17
rest of
21:18
the text
21:19
to defend
21:20
what he's
21:21
saying in
21:21
those first
21:22
four verses.
21:24
And then he
21:25
ends with
21:26
chapter 13
21:27
and verse
21:28
22,
21:29
I appeal to
21:30
you brothers,
21:31
bear with my
21:32
word of
21:33
exhortation,
21:34
for I have
21:34
written to
21:35
you briefly.
21:36
So he
21:38
even calls
21:39
what he's
21:39
written a
21:41
word of
21:42
exhortation.
21:45
He uses
21:46
the Bible
21:46
to make
21:47
his case.
21:48
Very
21:49
sermon-esque
21:50
in that
21:50
sense.
21:51
He is
21:52
appealing to
21:53
what we
21:54
now call
21:54
the Old
21:54
Testament,
21:55
what was
21:55
their
21:56
scripture
21:56
in their
21:58
day.
21:59
And in
22:00
doing so,
22:00
he exposes
22:01
both the
22:01
unity and
22:03
the disunity
22:03
of the
22:04
old and
22:04
new
22:05
covenants.
22:06
We don't,
22:08
as New
22:08
Testament
22:09
Christians,
22:09
disregard the
22:10
Old Testament.
22:11
There's much
22:12
continuity between
22:13
the two.
22:14
There's also
22:15
discontinuity.
22:17
And we
22:17
should be
22:17
careful and
22:18
think through
22:19
this very
22:19
carefully.
22:20
I think the
22:21
book of
22:21
Hebrews is
22:22
going to
22:22
serve us
22:22
well as
22:23
we work
22:23
on that
22:23
together.
22:26
William Lane
22:27
again.
22:28
Hebrews is
22:29
impregnated
22:30
with the
22:30
Old Testament.
22:32
The writer
22:32
makes vital
22:33
use of the
22:34
Old Testament
22:35
text in
22:35
developing
22:36
his persuasive
22:38
sections as
22:38
well as
22:39
those that
22:40
are more
22:40
theologically
22:41
oriented.
22:42
Every chapter
22:43
is marked
22:44
by explicit
22:45
or implicit
22:46
references to
22:47
the biblical
22:48
text.
22:49
The writer's
22:50
use of
22:50
scripture
22:50
expresses his
22:52
conviction
22:52
of the
22:53
continuity
22:54
between God's
22:55
speaking and
22:56
action under
22:57
the Old and
22:57
New Covenants,
22:58
which had
22:59
urgent implications
23:00
for Israel
23:01
and for the
23:02
church.
23:02
He
23:03
presupposes
23:05
both an
23:06
essential
23:06
unity and
23:08
a development
23:08
between the
23:09
old and
23:09
new economies
23:10
of redemption.
23:12
A detailed
23:12
knowledge of
23:13
the Old
23:13
Testament is
23:14
indispensable for
23:15
understanding what
23:16
the writer of
23:16
Hebrews is
23:17
endeavoring to
23:19
say.
23:20
He assumes
23:21
on the part
23:22
of his
23:22
audience a
23:23
deep
23:23
familiarity
23:25
with our
23:26
contents.
23:27
I don't
23:28
know that we
23:28
could say of
23:29
us that we
23:30
have a deep
23:30
familiarity
23:31
with the
23:32
Old Testament
23:33
text.
23:34
Hebrews is
23:34
going to help
23:35
us to become
23:36
more familiar
23:37
with it.
23:39
We're going to
23:39
have to do
23:40
some work
23:40
together because
23:41
the writer of
23:42
Hebrews assumes
23:44
a deep
23:45
familiarity.
23:46
He knows his
23:47
audience and
23:47
he knows that
23:49
he can both
23:49
explicitly and
23:50
implicitly quote
23:51
the Old Testament
23:52
text and just
23:53
keep right on
23:54
moving.
23:55
This would have
23:56
been read as
23:57
a single
23:58
sitting.
23:59
This was a
24:00
sermon.
24:00
And we're
24:00
going to
24:01
break it
24:01
up over a
24:02
year and
24:02
a half.
24:03
We've got
24:05
some work
24:05
out ahead of
24:07
us to
24:08
wring out
24:09
all that the
24:10
writer of
24:10
Hebrews intends
24:11
by God's
24:12
good hand
24:13
for us to
24:14
understand.
24:15
So imagine
24:17
for a moment
24:18
with me,
24:19
likely a
24:20
small church,
24:22
likely meeting
24:24
in a home
24:25
on the edge
24:26
of Rome,
24:27
having been
24:29
kicked out of
24:29
the city,
24:30
being tired,
24:34
beat down,
24:36
beleaguered in
24:38
their pursuit
24:38
of Christ.
24:40
They had
24:40
already suffered
24:42
much,
24:45
feeling a
24:45
temptation to
24:46
walk away from
24:48
this faith.
24:49
Some of them
24:50
we'll see in
24:51
Hebrews chapter
24:52
10 had already
24:53
stopped gathering
24:53
together with the
24:54
church.
24:55
They had just
24:55
ceased doing it
24:56
altogether.
24:57
This is a
24:58
tired group
25:00
of Christians.
25:03
And the word
25:04
goes out.
25:05
Hey, we
25:06
received a
25:06
letter from
25:07
the author
25:09
of Hebrews.
25:11
And so
25:11
they're gathered
25:12
together,
25:13
eager
25:14
expectation.
25:15
What is the
25:16
word that he's
25:17
bringing to
25:17
us?
25:18
We want to
25:19
hear.
25:20
God seems
25:21
to be silent.
25:22
What would you
25:23
say to us
25:24
from the text
25:25
to help us
25:26
at this time?
25:27
And somebody
25:28
stands up and
25:29
opens the
25:30
letter and
25:31
says,
25:31
long ago,
25:34
at many times
25:36
and in many
25:37
ways,
25:37
God spoke to
25:38
our fathers
25:39
by the
25:41
prophets.
25:42
But in these
25:42
last days,
25:44
he has spoken
25:45
to us
25:45
by his
25:47
son.
25:50
Beloved,
25:51
this is God's
25:52
word to
25:53
us.
25:54
It was
25:54
written for
25:55
his glory
25:55
and our
25:56
good.
25:58
We would
25:58
all do
25:59
well to
25:59
listen to
25:59
it in
26:00
order to
26:00
believe
26:01
its
26:01
promises
26:02
and obey
26:04
its commands.
26:05
Christians.
26:06
The writer of
26:08
Hebrews,
26:08
out of a
26:08
great love
26:09
for this
26:10
little
26:11
beat-down
26:13
beleaguered
26:13
church,
26:16
employs
26:16
his eloquence
26:17
to speak
26:19
of the
26:20
eloquence
26:20
of God.
26:23
Our
26:24
God
26:24
is a
26:25
God
26:26
who
26:26
speaks.
26:28
He is
26:29
not
26:29
silent.
26:31
In
26:31
Hebrews,
26:32
he uses,
26:33
our
26:33
God uses,
26:34
an
26:35
unknown
26:35
author
26:36
writing to
26:37
an
26:37
unknown
26:37
audience.
26:39
He uses
26:40
an
26:40
obscure
26:41
author
26:41
and an
26:42
obscure
26:42
church
26:43
to make
26:44
much
26:45
of
26:45
himself.
26:47
Our
26:48
God
26:49
is a
26:49
God
26:49
who
26:49
communicates
26:51
and he
26:51
communicates
26:52
convincingly
26:54
about
26:54
himself
26:55
that we
26:56
would
26:57
know
26:58
him.
26:59
What an
27:00
astounding
27:00
reality.
27:03
May we
27:04
make much
27:04
of him
27:05
as we
27:05
consider
27:06
this
27:06
little bit
27:07
of text
27:07
this
27:08
morning.
27:10
First,
27:12
let's
27:13
consider
27:13
the
27:14
eloquence
27:14
of God
27:15
in the
27:16
past.
27:18
The writer
27:18
of Hebrews
27:19
says,
27:19
long ago,
27:21
many times
27:22
and in
27:23
many ways,
27:24
God
27:24
spoke to
27:25
our fathers
27:26
by the
27:27
prophets.
27:28
God
27:29
says,
27:30
now I
27:30
don't
27:30
think the
27:30
writer of
27:30
Hebrews
27:31
intends to
27:32
leave this
27:32
little point
27:33
out,
27:33
but I
27:33
just want
27:34
to add,
27:35
not only
27:36
is there
27:36
a prophetic
27:36
eloquence,
27:38
God's
27:38
people to
27:39
hear from,
27:40
but there's
27:41
also a
27:42
cosmic
27:42
eloquence.
27:45
God
27:45
spoke the
27:46
world into
27:47
existence
27:48
and he
27:48
designed it
27:49
in such
27:50
a way
27:50
to say,
27:51
look at
27:52
me.
27:54
Here's the
27:55
creation
27:55
and it
27:57
exists to
27:58
worship
27:58
the
27:59
Creator.
28:01
Psalm 19
28:01
verses 1
28:02
through 4,
28:04
the heavens
28:05
declare the
28:06
glory of
28:07
God,
28:07
His
28:07
greatness,
28:08
His
28:08
grandeur,
28:09
and the
28:10
sky above
28:11
proclaims
28:11
His
28:12
handiwork.
28:13
Day to
28:14
day it
28:14
pours out
28:15
speech
28:16
and night
28:17
to night
28:18
reveals
28:19
knowledge.
28:21
There is
28:21
no speech,
28:22
nor are
28:23
there words
28:24
whose voice
28:24
is not
28:25
heard.
28:27
Their voice
28:27
goes out
28:27
through all
28:28
the earth
28:28
and their
28:28
words to
28:29
the end
28:29
of the
28:29
world.
28:30
In
28:30
them He
28:31
has set
28:31
a tent
28:32
for the
28:33
Son.
28:33
Our
28:34
God
28:34
speaks
28:35
cosmically
28:36
that we
28:37
would know
28:38
Him.
28:39
There's a
28:39
cosmic
28:39
eloquence
28:40
to our
28:40
God.
28:42
There's
28:42
also this
28:42
prophetic
28:43
eloquence.
28:46
At
28:46
many times
28:47
and in
28:48
many ways
28:49
God
28:50
spoke to
28:51
our
28:51
fathers
28:52
by the
28:53
prophet.
28:54
God
28:54
spoke to
28:54
Moses
28:55
at
28:56
Sinai
28:57
in
28:57
thunder
28:57
and
28:57
lightning
28:58
and
28:58
with
28:58
a
28:59
trumpeting
28:59
voice.
29:01
God
29:01
spoke
29:02
to
29:02
Elijah
29:03
at
29:03
Horeb
29:04
in
29:04
a
29:04
still
29:05
small
29:06
voice.
29:08
God
29:09
spoke
29:09
to
29:09
Ezekiel
29:10
in
29:10
visions.
29:11
God
29:12
spoke
29:12
to
29:12
Daniel
29:13
in
29:13
dreams.
29:15
God
29:15
appeared
29:16
to
29:16
Abram
29:17
in
29:17
human
29:17
form
29:18
and
29:18
to
29:18
Jacob
29:18
as
29:19
an
29:19
angel.
29:20
God
29:21
spoke
29:21
by
29:22
the
29:23
law,
29:24
by
29:24
warning,
29:24
by
29:25
exhortation,
29:26
by
29:26
type,
29:26
and
29:27
by
29:27
parables.
29:29
He
29:30
spoke
29:30
in
29:31
many
29:32
ways.
29:34
When the
29:35
prophets
29:35
prophesied,
29:37
they used
29:37
as many
29:38
varied
29:38
forms.
29:40
Direct
29:40
oracles,
29:42
questions
29:42
and answers,
29:44
bizarre
29:44
symbolic
29:45
acts,
29:46
sermons
29:47
and
29:48
mysterious
29:49
signs.
29:51
At
29:52
many
29:52
times
29:53
and
29:53
in
29:54
many
29:54
ways,
29:55
God
29:55
has been
29:56
declaring
29:57
to the
29:58
world,
29:58
I
29:59
am.
30:00
And
30:01
He
30:01
has been
30:01
telling
30:01
the
30:02
world
30:02
how
30:02
it
30:02
is
30:02
that
30:03
we
30:03
can
30:03
know
30:04
Him.
30:07
And
30:07
He
30:07
has
30:07
been
30:07
doing
30:08
this
30:08
in
30:09
the
30:09
Old
30:10
Testament
30:10
and
30:10
now
30:11
on
30:11
into
30:11
the
30:11
New
30:12
progressively.
30:14
He
30:14
has
30:14
been
30:15
revealing
30:15
Himself
30:16
ever
30:16
more
30:17
across
30:18
the
30:19
text
30:19
with
30:19
now
30:20
the
30:20
great
30:21
fulfillment,
30:21
the great
30:22
finality
30:23
in the
30:23
person
30:24
and
30:24
work
30:25
of
30:26
Jesus
30:26
Christ.
30:27
Many
30:28
times
30:28
and
30:29
in
30:30
many
30:30
ways.
30:33
And
30:33
consider
30:34
these
30:34
Hellenistic
30:36
Jewish
30:36
Christians
30:37
who had
30:37
this
30:37
Old
30:38
Testament
30:38
text
30:39
that
30:40
God
30:41
had
30:41
been
30:41
silent
30:42
for
30:42
many
30:43
years.
30:44
God
30:45
did
30:45
not
30:45
have
30:45
a
30:46
prophet.
30:48
The
30:48
book
30:48
was
30:48
closed
30:49
in
30:49
a
30:50
sense
30:50
and
30:51
then
30:51
with
30:52
Christ
30:52
it
30:52
reopened
30:53
and
30:53
God
30:54
roars
30:54
into
30:55
the
30:55
world
30:55
again.
30:56
Know
30:57
me
30:58
by
30:59
my
30:59
Son.
31:01
So
31:02
let's
31:02
consider
31:03
the
31:03
eloquence
31:03
of
31:03
God
31:04
in
31:05
the
31:05
present.
31:07
The
31:07
writer
31:07
of
31:07
Hebrews
31:07
says
31:08
but
31:08
in
31:09
these
31:09
last
31:10
days
31:10
He
31:11
has
31:12
spoken
31:13
and
31:14
there's
31:14
this
31:14
precious
31:15
conjunction
31:15
pay
31:17
attention
31:17
when you
31:17
see
31:18
the
31:18
conjunction
31:18
but
31:20
in
31:22
these
31:22
last
31:23
days
31:24
God
31:25
spoke
31:25
in
31:26
this
31:26
way
31:26
at
31:27
time
31:27
many
31:28
times
31:28
and
31:28
in
31:28
many
31:29
ways
31:29
but
31:30
no
31:31
more
31:32
now
31:33
God
31:35
has
31:35
spoken
31:36
in
31:37
his
31:37
son
31:37
God
31:39
spoke
31:39
he has
31:40
spoken
31:40
and
31:41
he
31:41
is
31:41
now
31:42
today
31:43
speaking
31:44
in
31:45
his
31:46
son
31:46
I
31:48
came
31:48
across
31:49
trying
31:49
to
31:50
search
31:50
for
31:50
the
31:50
lyrics
31:50
of
31:50
an
31:50
entirely
31:51
different
31:51
song
31:52
the
31:53
lyrics
31:53
to
31:54
a
31:54
hymn
31:54
that
31:54
we
31:54
should
31:55
probably
31:55
learn
31:56
called
31:57
God
31:57
is
31:58
spoken
31:58
by
31:58
the
31:59
prophets
31:59
by
32:00
a man
32:00
named
32:00
George
32:00
W
32:01
Briggs
32:02
please
32:03
somebody
32:03
tell me
32:03
if you
32:03
know
32:04
him
32:04
and
32:04
we
32:04
shouldn't
32:05
sing
32:05
a
32:05
song
32:05
I
32:06
love
32:06
the
32:07
lyrics
32:07
of
32:07
this
32:07
three
32:08
verses
32:08
he wrote
32:10
God
32:11
has
32:11
spoken
32:11
by
32:12
the
32:12
prophets
32:12
spoken
32:13
the
32:13
unchanging
32:14
word
32:15
each
32:16
from
32:16
age
32:17
to
32:17
age
32:18
proclaiming
32:18
God
32:19
the
32:19
one
32:20
the
32:20
righteous
32:20
Lord
32:21
mid
32:22
the
32:22
world's
32:23
despair
32:23
and
32:24
turmoil
32:24
one
32:25
firm
32:26
anchor
32:26
holding
32:27
fast
32:28
God
32:29
eternal
32:29
reigns
32:30
forever
32:30
God
32:31
the
32:31
first
32:32
and
32:33
God
32:33
the
32:33
last
32:34
second
32:35
verse
32:35
God
32:37
is
32:37
spoken
32:37
by
32:38
Christ
32:38
Jesus
32:39
Christ
32:40
the
32:40
everlasting
32:41
son
32:41
brightness
32:42
of
32:42
the
32:43
father's
32:43
glory
32:44
with
32:45
the
32:45
father
32:45
ever
32:46
one
32:47
spoken
32:48
by
32:48
the
32:48
word
32:49
incarnate
32:49
God
32:50
of
32:50
God
32:50
ere
32:51
time
32:51
was
32:52
born
32:52
light
32:53
of
32:54
light
32:54
to
32:54
earth
32:55
descending
32:56
Christ
32:57
as
32:58
God
32:58
in
32:59
human
32:59
form
33:00
verse
33:02
three
33:03
God
33:04
is
33:05
speaking
33:05
by
33:06
the
33:06
spirit
33:07
speaking
33:08
to
33:08
our
33:09
hearts
33:09
again
33:10
in
33:11
the
33:11
age
33:11
long
33:12
word
33:13
declaring
33:14
God's
33:14
own
33:15
message
33:15
now
33:16
as
33:17
then
33:17
through
33:18
the
33:19
rise
33:19
and
33:19
fall
33:19
of
33:20
nations
33:20
one
33:21
sure
33:21
faith
33:21
is
33:22
standing
33:22
fast
33:23
God
33:24
abides
33:24
the
33:25
word
33:25
unchanging
33:26
God
33:27
the
33:27
first
33:28
and
33:29
God
33:29
the
33:29
last
33:30
good
33:31
he's
33:32
spoken
33:32
to
33:33
us
33:33
in
33:34
the
33:34
present
33:35
in
33:36
these
33:36
days
33:37
by
33:38
his
33:38
son
33:38
and
33:39
now
33:39
the
33:39
spirit
33:40
testifies
33:41
through
33:42
the
33:42
scripture
33:42
to
33:43
his
33:44
son
33:45
we
33:45
have
33:46
such
33:46
a
33:47
treasure
33:47
!
33:47
in it
33:49
God
33:50
and
33:50
so
33:50
lastly
33:51
the
33:52
eloquence
33:53
of
33:53
God
33:53
in
33:53
the
33:54
person
33:54
of
33:55
Christ
33:55
he
33:56
has
33:56
spoken
33:56
in
33:57
the
33:57
last
33:58
days
33:58
by
33:59
his
34:00
son
34:01
this
34:01
could
34:01
be
34:02
translated
34:02
in
34:03
his
34:04
son
34:05
a
34:06
familiar
34:07
text
34:07
to you
34:07
may be
34:07
John
34:08
chapter
34:09
one
34:09
verses
34:10
one
34:10
and
34:11
two
34:11
and
34:11
then
34:11
I'll
34:11
read
34:12
verse
34:12
fourteen
34:14
in the
34:14
beginning
34:14
was
34:16
the
34:16
word
34:16
and
34:17
the
34:17
word
34:17
was
34:17
with
34:18
God
34:18
and
34:18
the
34:18
word
34:19
was
34:19
God
34:20
he
34:21
was
34:21
in
34:21
the
34:21
beginning
34:22
with
34:22
God
34:23
in
34:23
verse
34:23
fourteen
34:24
and
34:25
the
34:25
word
34:25
became
34:26
flesh
34:26
and
34:27
dwelt
34:27
among
34:28
us
34:29
and
34:29
we
34:29
have
34:30
seen
34:30
his
34:30
glory
34:31
glory
34:31
as
34:31
of
34:32
the
34:32
only
34:32
son
34:33
from
34:33
the
34:33
father
34:34
full
34:35
of
34:35
grace
34:36
and
34:37
truth
34:38
here
34:40
in
34:40
our
34:40
English
34:40
text
34:41
the
34:42
word
34:42
translated
34:43
word
34:43
is
34:43
the
34:44
Greek
34:44
word
34:44
!
34:45
It's
34:47
a
34:47
manifestation
34:48
of
34:49
it's
34:49
a
34:49
representation
34:50
of
34:51
the
34:51
thing
34:52
that
34:52
it
34:52
speaks
34:53
to
34:54
you
34:56
could
34:56
think
34:56
also
34:57
in
34:58
terms
34:59
of
34:59
word
35:00
being
35:00
a
35:01
good
35:01
word
35:01
to
35:02
put
35:02
in
35:02
this
35:02
place
35:02
but
35:03
you
35:03
could
35:03
also
35:03
think
35:03
in
35:03
terms
35:04
of
35:04
communication
35:05
or
35:06
eloquence
35:07
God
35:10
has
35:10
spoken
35:11
by
35:12
his
35:13
son
35:14
he
35:15
has
35:15
communicated
35:16
to
35:16
us
35:17
eloquently
35:18
by
35:19
his
35:20
son
35:21
God's
35:23
desire
35:24
to
35:24
make
35:25
himself
35:25
known
35:26
he
35:27
did
35:28
most
35:28
fully
35:29
he
35:30
communicated
35:30
that
35:31
to
35:31
us
35:32
in
35:32
Jesus
35:33
Christ
35:34
and
35:35
so
35:36
I
35:36
just
35:36
want
35:36
to
35:37
reread
35:37
John
35:38
chapter
35:38
1
35:39
verse
35:40
1
35:40
and 2
35:40
and
35:40
verse
35:40
14
35:41
and
35:41
I'm
35:41
going
35:41
to
35:41
replace
35:42
the
35:42
word
35:43
word
35:43
with
35:45
the
35:45
words
35:46
the
35:46
phrase
35:46
eloquent
35:47
communication
35:48
I
35:51
just want
35:51
you to
35:51
hear it
35:52
this
35:52
way
35:52
just
35:54
Christ
35:55
in
35:56
the
35:56
beginning
35:56
was
35:58
the
35:58
eloquent
35:59
!
35:59
the
35:59
eloquent
35:59
!
35:59
communication
35:59
was
36:02
with
36:02
God
36:03
and
36:03
the
36:03
eloquent
36:03
communication
36:04
was
36:05
God
36:05
he
36:06
was
36:07
in
36:07
the
36:07
beginning
36:07
with
36:08
God
36:09
and
36:10
the
36:10
eloquent
36:10
communication
36:11
became
36:12
flesh
36:12
and
36:12
dwelt
36:13
among
36:13
us
36:13
and
36:14
we
36:14
have
36:14
seen
36:15
his
36:15
glory
36:15
glory
36:16
as
36:16
of
36:16
the
36:16
only
36:17
son
36:17
from
36:17
the
36:17
father
36:18
full
36:18
of
36:19
grace
36:19
and
36:21
truth
36:21
see
36:24
beloved
36:24
we
36:24
are
36:25
created
36:26
for
36:27
worship
36:27
this
36:28
intrinsic
36:29
it
36:29
is
36:29
built
36:29
into
36:30
us
36:31
worship
36:31
is
36:32
inevitable
36:33
you
36:34
will
36:34
worship
36:35
something
36:37
things
36:38
you'll
36:40
worship
36:40
others
36:41
we
36:41
have
36:42
a
36:42
whole
36:42
culture
36:42
built
36:43
on
36:43
that
36:43
people
36:43
are
36:43
famous
36:43
for
36:44
being
36:44
famous
36:45
you'll
36:46
worship
36:47
yourself
36:47
all the
36:48
various
36:49
manifestations
36:50
of
36:50
who
36:51
you
36:51
think
36:51
you
36:51
should
36:51
be
36:52
or
36:52
what
36:52
you
36:52
deserve
36:53
you'll
36:55
worship
36:55
a
36:56
job
36:57
you'll
36:59
worship
36:59
a sports
36:59
team
37:00
you'll
37:00
worship
37:01
a
37:01
political
37:01
ideology
37:02
worship
37:04
is
37:05
inevitable
37:06
but
37:08
worship
37:08
that
37:09
is
37:09
not
37:09
placed
37:09
fully
37:10
on
37:10
God
37:10
himself
37:11
the
37:11
creator
37:11
is
37:12
called
37:13
idolatry
37:14
it's
37:16
called
37:16
idolatry
37:17
the
37:18
worship
37:18
of
37:18
lesser
37:19
things
37:20
and
37:21
it
37:22
is
37:22
damning
37:22
for
37:22
us
37:23
and
37:24
it
37:24
is
37:24
heartbreaking
37:24
to
37:25
God
37:25
we
37:27
were
37:27
created
37:28
to
37:28
be
37:28
worshipers
37:29
of
37:29
God
37:30
his
37:30
creation
37:31
singing
37:31
his
37:32
praise
37:33
as
37:33
the
37:34
rest
37:34
of
37:34
creation
37:35
does
37:36
but
37:37
we
37:37
as
37:37
humans
37:38
marred
37:38
by
37:38
sin
37:38
turn
37:40
away
37:40
from
37:41
the
37:41
creator
37:42
God
37:42
and
37:43
turn
37:43
to
37:43
lesser
37:44
worship
37:45
there
37:47
is
37:47
no
37:47
higher
37:48
good
37:49
for
37:49
man
37:49
than
37:50
he
37:50
would
37:50
worship
37:51
the
37:51
one
37:52
who
37:52
created
37:53
him
37:53
God
37:54
gives
37:55
this
37:55
to
37:55
us
37:55
in
37:56
so
37:56
many
37:56
ways
37:57
communicates
37:57
it
37:57
to
37:58
us
37:58
in
37:58
so
37:58
many
37:58
ways
37:58
because
37:59
he
37:59
loves
37:59
us
38:00
he
38:01
knows
38:01
the
38:02
best
38:02
thing
38:02
for
38:02
us
38:02
is
38:02
to
38:03
orient
38:03
our
38:03
worship
38:04
as
38:04
it
38:04
should
38:04
be
38:04
oriented
38:06
fix it
38:06
firmly
38:07
on
38:07
him
38:08
Jonathan Edwards
38:11
once wrote
38:12
and this is on the front of your bulletin
38:13
in very tiny font
38:14
thank you Andy for making this fit
38:16
he wrote
38:23
God is the highest
38:25
good
38:26
of the reasonable
38:27
creature
38:28
the enjoyment
38:30
of him
38:30
is our
38:30
proper
38:31
and this
38:31
the only
38:32
happiness
38:33
with which
38:34
our souls
38:35
can be
38:36
satisfied
38:36
all of the
38:37
idols
38:38
will fail
38:38
us
38:38
at some
38:39
point
38:39
God
38:39
is the
38:40
only
38:40
one
38:41
that
38:41
will
38:42
satisfy
38:42
to
38:43
go
38:43
to
38:43
heaven
38:43
fully
38:44
to enjoy
38:44
God
38:45
is
38:45
infinitely
38:46
better
38:46
than the
38:47
most
38:47
pleasant
38:48
accommodations
38:49
here
38:50
better than
38:51
fathers and mothers
38:51
husbands
38:52
wives or
38:53
children
38:53
or the
38:54
company
38:54
of any
38:55
or all
38:56
earthly
38:56
friends
38:57
these
38:59
are but
38:59
shadows
39:01
but the
39:02
enjoyment of
39:03
God
39:03
is the
39:03
substance
39:04
these
39:06
are but
39:06
scattered
39:07
beings
39:08
but God
39:08
is the
39:09
sun
39:10
these
39:11
are but
39:11
streams
39:12
but God
39:14
is the
39:14
fountain
39:15
these
39:17
are but
39:17
drops
39:17
but God
39:19
is the
39:19
ocean
39:20
infinitely
39:22
greater
39:23
infinitely
39:24
worthy
39:25
of all
39:26
of our
39:26
worship
39:27
I want
39:31
to read
39:31
now
39:31
John
39:31
chapter
39:32
1
39:32
verse
39:34
18
39:34
no one
39:37
has ever
39:37
seen
39:38
God
39:38
the only
39:39
God
39:40
he's talking
39:40
about the
39:41
word
39:41
there
39:41
the eloquent
39:43
!
39:43
communication
39:43
Jesus
39:44
Christ
39:45
who is
39:46
at the
39:46
father's
39:47
side
39:47
he
39:48
has
39:48
made
39:49
him
39:49
known
39:51
we can
39:53
know
39:54
God
39:54
and we
39:54
can worship
39:55
him rightly
39:55
because
39:56
God has
39:57
spoken to
39:58
us in
39:58
these last
39:59
days
40:00
by
40:00
his
40:01
son
40:03
my
40:05
hope
40:05
for our
40:06
study
40:07
of
40:08
Hebrews
40:08
I
40:11
hope
40:12
that we
40:12
would
40:12
greater
40:12
appreciate
40:13
both
40:15
the
40:15
continuity
40:15
and
40:16
the
40:17
discontinuity
40:18
of the
40:18
old
40:18
and new
40:19
covenants
40:20
and
40:21
therefore
40:21
the
40:22
old
40:22
and
40:22
new
40:23
testaments
40:24
that the
40:25
scripture
40:25
would become
40:26
more
40:26
precious
40:26
to us
40:27
because
40:29
God
40:29
has
40:29
spoken
40:30
to us
40:31
by it
40:32
it is
40:33
this
40:33
book
40:33
that gives
40:34
testimony
40:34
to who
40:35
Christ
40:36
is
40:37
we don't
40:38
worship
40:38
the Bible
40:39
but we
40:39
worship
40:39
the
40:40
Christ
40:40
of
40:41
the
40:41
Bible
40:42
it's
40:42
a
40:42
precious
40:43
thing
40:43
to those
40:45
who
40:45
follow
40:45
Jesus
40:45
secondly
40:47
I hope
40:49
that we
40:50
would
40:50
greater
40:50
love
40:51
the
40:52
risen
40:52
Christ
40:53
that we
40:54
would
40:54
greater
40:55
love
40:55
the
40:56
risen
40:56
Christ
40:57
that we
40:58
would
40:58
so
40:58
love
40:59
the
40:59
risen
40:59
Christ
40:59
that we
41:00
would
41:01
worship
41:01
him
41:01
with
41:01
greater
41:02
fervor
41:03
in the
41:04
face
41:04
of
41:05
opposition
41:05
that we
41:07
would be
41:07
a people
41:08
who
41:08
persevere
41:09
to the
41:10
end
41:11
for the
41:11
glory
41:12
of God
41:12
this
41:13
is
41:13
the
41:13
goal
41:14
of the
41:14
writer
41:14
of
41:15
Hebrews
41:15
he
41:17
is
41:17
saying
41:17
to
41:17
these
41:18
people
41:18
Christ
41:19
is
41:19
better
41:20
he
41:21
is
41:21
supreme
41:22
don't
41:23
give
41:23
up
41:23
press
41:24
on
41:25
to
41:25
the
41:25
end
41:25
there's
41:26
a
41:27
great
41:27
glory
41:27
that
41:28
awaits
41:28
you
41:28
don't
41:30
look
41:30
for
41:30
ease
41:30
and
41:31
comfort
41:31
in
41:32
this
41:32
world
41:33
look
41:33
for
41:34
Christ
41:35
because
41:36
in
41:37
him
41:37
God
41:38
has
41:39
spoken
41:40
I
41:42
want
41:42
to
41:42
conclude
41:43
with a
41:43
small
41:45
anecdote
41:45
I'm
41:46
reading
41:47
now to
41:47
our
41:47
boys
41:48
the
41:48
Chronicles
41:49
of
41:49
Narnia
41:49
we've
41:51
read
41:53
the
41:54
Lion
41:54
the
41:54
Witch
41:54
and
41:54
the
41:54
Wardrobe
41:54
and
41:56
we've
41:57
just
41:57
finished
41:57
reading
41:57
Prince
41:58
Caspian
41:58
and
42:00
yes
42:00
in
42:00
that
42:00
order
42:00
because
42:01
it's
42:01
the
42:01
published
42:01
order
42:01
and
42:02
it's
42:02
the
42:02
right
42:02
way
42:02
to
42:03
read
42:03
it
42:03
I
42:06
stand
42:06
by
42:06
that
42:07
without
42:07
apology
42:07
and
42:10
in
42:11
Prince
42:11
Caspian
42:12
the
42:13
Pevensies
42:13
the
42:14
children
42:14
if
42:15
you're
42:15
not
42:15
familiar
42:15
with
42:15
the
42:15
story
42:15
I'm
42:16
going
42:16
to
42:16
totally
42:16
confuse
42:16
you
42:16
there's
42:17
four
42:17
children
42:17
and
42:18
their
42:18
siblings
42:18
the
42:19
Lion
42:19
Witch
42:19
the
42:19
wardrobe
42:20
they're
42:20
drawn
42:21
back
42:21
to
42:21
Narnia
42:22
and
42:22
it's
42:22
many
42:22
thousands
42:23
of
42:23
years
42:27
on
42:28
the
42:28
throne
42:29
and
42:29
it's
42:30
very
42:30
far
42:31
into
42:31
the
42:31
book
42:31
it's
42:31
a little
42:32
over
42:32
halfway
42:32
into
42:32
the
42:32
book
42:33
before
42:33
the
42:34
character
42:34
in
42:35
C.S.
42:35
Lewis'
42:36
writing
42:36
that
42:36
represents
42:36
Christ
42:37
shows up
42:38
and his
42:38
name
42:38
is
42:39
Aslan
42:40
and he
42:40
is
42:40
a
42:41
lion
42:41
right
42:42
Lewis'
42:43
writing
42:43
is
42:43
just
42:44
fantastic
42:44
my
42:45
heart
42:45
skips
42:46
a beat
42:46
when I
42:47
see the
42:48
name
42:48
on
42:48
the
42:48
page
42:48
it
42:49
stands
42:49
out
42:49
on
42:50
the
42:50
page
42:50
oh
42:51
good
42:51
Aslan
42:52
is
42:52
on
42:52
this
42:52
page
42:52
this
42:52
is
42:52
fantastic
42:53
wonderful
42:55
writing
42:55
Aslan
42:57
doesn't
42:57
show up
42:58
until
42:58
much
42:58
later
42:58
in
42:58
the
42:58
story
42:58
and
42:59
it's
42:59
the
42:59
youngest
42:59
of
43:00
the
43:00
Pimansi
43:01
children
43:01
that
43:02
notices
43:02
him
43:02
first
43:03
she
43:04
sees
43:05
him
43:05
the
43:05
others
43:05
don't
43:05
see
43:06
him
43:06
finally
43:06
she
43:07
actually
43:07
encounters
43:08
him
43:08
and I
43:08
just
43:08
want
43:08
to
43:08
read
43:08
a
43:09
little
43:09
bit
43:09
to
43:10
you
43:10
Lewis
43:13
writes
43:14
she
43:14
rushed
43:23
do
43:23
was
43:24
that
43:24
she
43:24
was
43:24
kissing
43:24
him
43:25
and
43:25
putting
43:25
arms
43:25
as far
43:26
around
43:26
his
43:26
neck
43:27
as
43:27
she
43:27
could
43:27
and
43:28
burying
43:28
her
43:28
face
43:29
in
43:29
the
43:29
beautiful
43:30
rich
43:30
silkiness
43:31
of
43:31
his
43:32
mane
43:32
Aslan
43:34
Aslan
43:34
dear
43:34
Aslan
43:35
sobbed
43:35
Lucy
43:36
at
43:36
last
43:37
the
43:38
great
43:38
beast
43:39
rolled
43:39
over
43:40
on
43:40
his
43:40
side
43:41
so
43:41
that
43:41
Lucy
43:42
fell
43:42
half
43:43
sitting
43:43
and
43:43
half
43:43
lying
43:44
between
43:44
his
43:44
front
43:44
paws
43:45
he
43:46
bent
43:46
forward
43:47
and
43:47
just
43:48
touched
43:48
her
43:48
nose
43:48
with
43:49
his
43:49
tongue
43:50
his
43:50
warm
43:51
breath
43:51
came
43:51
all
43:51
around
43:52
her
43:52
she
43:52
gazed
43:53
up
43:53
into
43:54
the
43:54
large
43:54
wise
43:55
face
43:56
welcome
43:58
child
43:59
he
43:59
said
43:59
Aslan
44:01
said
44:01
Lucy
44:01
you're
44:02
bigger
44:03
that
44:05
is
44:05
because
44:06
you
44:06
are
44:06
older
44:07
little
44:08
one
44:08
answered
44:09
he
44:09
not
44:11
because
44:11
you
44:11
are
44:12
said
44:12
Lucy
44:13
I
44:14
am
44:15
not
44:15
but
44:16
every
44:17
year
44:17
you
44:17
grow
44:18
you
44:19
will
44:19
find
44:19
me
44:20
bigger
44:21
not
44:23
good
44:23
for
44:26
a
44:26
time
44:27
she
44:27
was
44:27
so
44:28
happy
44:28
this
44:29
is
44:29
happy
44:29
I
44:32
promise
44:32
I'm
44:33
not
44:33
having
44:33
a
44:33
midlife
44:33
crisis
44:34
for
44:39
a
44:40
time
44:40
she
44:40
was
44:41
so
44:41
happy
44:42
that
44:43
she
44:43
did
44:43
not
44:43
want
44:44
to
44:44
speak
44:44
but
44:46
Aslan
44:46
spoke
44:47
let's
44:49
pray
44:49
together