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John 1:19-37 · Providence Baptist Church - Sermons

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Well, good morning to you all. Please take your copy of God's Word and join me in John chapter 1.
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The opening phrase of verse 19, and this is the testimony of John, lets us know that something new is happening.
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We've spent some slow time so far, but our pace is going to pick up a bit as the narrative takes off.
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If your Bible translation is anything like mine, there is likely a subheading inserted here before verse 19.
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So, the verses before us today tell us something of the testimony of John the Baptist.
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Let's not forget that the singular prominent aim of John the Apostle's gospel account,
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sometimes called John the Evangelist, is found in John chapter 20, verse 30 and 31.
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There he writes,
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Now Jesus did many other signs in the presence of the disciples which are not written in this book,
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but these are written so that you may believe that Jesus is the Christ, the Son of God,
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and that by believing you may have life in his name.
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This entire book is the testimony of John the Apostle.
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A testimony is a spoken or written statement giving evidence of something that has occurred.
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Now today's text is not the first time that John the Apostle has mentioned the testimony of John the Baptist.
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In verses 6 through 12 of this very same chapter,
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He wrote,
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But to all who did receive him, who believed in his name,
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He gave the right to become children of God.
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The word translated witness in these verses is the same translated testimony in verse 19.
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It's the very same Greek word.
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And then again, we'll see it translated witness in verses 32 and verse 34.
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So those two terms I may use interchangeably this morning as the translators of John do.
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I think that John is doing here is he's placing an emphasis on the need for the gospel to be
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proclaimed by faithful witnesses in order that others might believe.
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He's right at the outset speaking of faithful proclamation of the good news of Jesus Christ,
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even as he's about to lay out his own proclamation of the good news of Jesus Christ.
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Beloved, if we have been shown the grace of God in the person and work of Jesus Christ,
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if we have been given the right to become children of God,
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if we have life in his name,
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then a significant marker of our lives should be faithful proclamation of that very gospel that saved us.
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It should characterize God's people that we share the good news of Jesus.
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We can learn something of what being a faithful witness looks like from the earlier account of John the Baptist in chapter 1 that I just read to you.
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Notice, firstly, that a faithful witness is humble.
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John records of John the Baptist that he was not the light.
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John the Baptist could save no one,
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but his job was to point people to the one who could save them.
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So a faithful witness, secondly, exalts the person and work of Jesus Christ.
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John the Baptist was not the light, but he came to bear witness about the light.
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He goes on in verse 9,
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The true light which gives light to everyone was coming into the world.
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So John the Baptist, not the light.
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Jesus Christ, the true light.
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So a faithful witness exalts the person and work of Jesus Christ.
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And a faithful witness offers the means of salvation.
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Good for us to talk about Jesus, who he is and what he has done.
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But we also must say to people,
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And this is how you can be saved.
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Verse 7, John the Apostle records,
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John the Baptist,
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He came as a witness to bear witness about the light
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that all might believe through him.
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And then verse 12,
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But to all who did receive him,
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who believed in his name,
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he gave the right to become children of God.
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So there's this pattern that's established in verses 6 through 12 of the chapter.
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And we're going to see this pattern repeated in today's text.
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As John the Apostle, once again,
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speaks of the testimony of John the Baptist.
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So again, John chapter 1, verses 19 through 37.
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Before I read it, let me remind you, beloved,
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this is God's word to us,
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written for his glory and our good,
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that we might believe its promises,
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obey its commands,
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and have affection for its author.
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May we hear it and respond accordingly to it.
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And this is the testimony of John.
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When the Jews sent priests and Levites from Jerusalem to ask him,
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Who are you?
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He confessed and did not deny,
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but confessed,
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I am not the Christ.
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And they asked him,
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What then?
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Are you Elijah?
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He said,
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I am not.
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Are you the prophet?
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And he answered,
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No.
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So they said to him,
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Who are you?
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We need to give an answer to those who sent us.
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What do you say about yourself?
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He said,
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I am the voice of one crying out in the wilderness,
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Make straight the way of the Lord,
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as the prophet Isaiah said.
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Now they had been sent from the Pharisees.
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They asked him,
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Then why are you baptizing,
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if you are neither the Christ,
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nor Elijah,
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nor the prophet?
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John answered them,
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I baptize with water,
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but among you stands one you do not know.
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Even he who comes after me,
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the strap of whose sandal I am not worthy to untie.
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These things took place in Bethany across the Jordan,
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where John was baptizing.
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The next day he saw Jesus coming toward him and said,
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Behold the Lamb of God,
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who takes away the sin of the world.
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This is he of whom I said,
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After me comes a man who ranks before me,
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because he was before me.
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I myself did not know him,
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but for this purpose I came baptizing with water,
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that he might be revealed to Israel.
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And John bore witness.
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I saw the Spirit descend from heaven like a dove,
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and it remained on him.
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I myself did not know him,
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but he who sent me to baptize with water said to me,
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He on whom you see the Spirit descend and remain,
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this is he who baptizes with the Holy Spirit.
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And I have seen and I have borne witness
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that this is the Son of God.
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The next day again,
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John was standing with two of his disciples,
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and he looked at Jesus as he walked by and said,
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Behold the Lamb of God.
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The two disciples heard him say this,
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and they followed Jesus.
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John the Apostle structures his narrative
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of John the Baptist's testimony
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concerning Jesus Christ
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around three successive days.
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John seems to be more concerned about chronology
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than the other gospel writers.
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We're going to see this phrase on the next day
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many, many times throughout this text.
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So as we walk through the text
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and consider some details of it,
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I will lead us with perhaps the simplest
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three-point outline I have ever presented to you
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or ever will.
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It is as follows.
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Number one, day one, verses 19 through 28.
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Number two, day two, verses 29 through 34.
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And number three, you probably know,
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day three, verses 35 through 37.
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As a joke, I thought about making that point
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really obscure and different,
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but I resisted.
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Then, after we look at some of those details,
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I'm going to revisit those three characteristics
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of a faithful witness
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and highlight them in the text for you.
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So that's our plan
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as we work through the text together.
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So, number one, let's look at day one.
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Remember, this is the testimony of John the Baptist
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recorded in three successive days.
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Day one, verses 19 through 28.
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Before looking at the questions
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that were asked of John
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and his responses,
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let's deal with who it is
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that is asking these questions.
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Because there are four groups mentioned,
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and we could get a little lost
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if we don't understand who they are.
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So you see in verse 19,
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this is the testimony of John,
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when the Jews sent priests and Levites.
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So, number one group, Jews.
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Number two group, priests.
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Number three group, Levites,
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to ask these questions.
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And then we get the parenthetical
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that John puts in there in verse 24.
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Now, they had been sent from the Pharisees.
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So there's the fourth group.
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So, lest we be confused.
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The Jews is a term
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that certainly can be used
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of any and all ethnic Hebrew people.
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Like, any Israelite could be called a Jew.
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But John most regularly uses the word
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to refer to religious authorities
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who were hostile towards Jesus.
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So it's this broad term that he's using,
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but to speak of a group of the Jews
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that were hostile towards Jesus.
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Most likely, he's referring to
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what he has in his mind
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is the Sanhedrin,
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which was the governing body of Israel
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that was allowed to function
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under Roman authority.
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Whenever Rome would go and conquer a land,
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they would allow some of the government
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to stay intact,
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some of the culture to remain
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while they ultimately ruled over and above them.
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So that was the Sanhedrin
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that ruled as the Jewish governing authority.
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That's probably who John has in mind
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when he says the Jews.
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So it's the Jews,
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this group, this Sanhedrin,
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this council that sends priests,
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which were officiators
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of religious ceremonies,
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and they were the theological authorities
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of Israel.
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They were the most qualified
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to come and ask theological questions.
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And we see that they're not sent alone.
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They're also sent with Levites.
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Levites were men from the tribe of Levi
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who assisted the priests with their duties.
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Temple security consisted of Levites.
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So when we see the phrase priests and Levites,
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it is most likely a group of theological experts,
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those who were sent to ask questions,
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gather information, challenge,
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and they're bodyguards.
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So think theological experts with bodyguards as well.
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And the last group we see are the Pharisees.
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The Sanhedrin was largely made up of Sadducees
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who were theologically liberal.
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Religion for them was largely social and political.
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And the Pharisees,
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these two parties within the Sanhedrin,
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the Pharisees were theologically conservative.
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It is this minority group
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that would have been most watchful
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for the Messiah,
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which is the Hebrew word for the chosen one,
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this deliverer.
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We also know the Greek word Christ,
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and we see that word used most often.
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They were the most watchful for the Messiah
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and most concerned about anyone
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who had a significant following
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as John the Baptist did.
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So, what I'm gathering from that
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is it's most likely that this group,
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the Jews, the Sanhedrin,
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send the experts along with some guard,
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and those experts that they send
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are those that were most concerned
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about who this John the Baptist is.
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They were watchful for the Christ.
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So, a delegation is sent to John the Baptist
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and sent to ask the question,
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who are you?
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We see that in verse 19,
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and then in verse 21,
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what then are you Elijah,
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and are you the prophet,
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and who are you?
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We need to give an answer
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to those who sent us.
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What do you say about yourself?
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Verse 22,
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and then why are you baptizing
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if you are neither the Christ,
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nor Elijah,
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nor the prophet?
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Verse 25.
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We're trying to sort out
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who this John the Baptist is.
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Who are you?
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Now, many false messiahs had come
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before the true messiah's arrival.
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Jewish people had a gross misunderstanding
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of who the Christ was going to be.
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They were a conquered people.
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Don't lose sight of that,
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even though there's some structures
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in place of authority.
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They were a conquered people,
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and they were oppressed
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under Roman rule.
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And as any conquered people will,
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they were looking for a way out
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of that oppression.
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And they found in the Old Testament text
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this anointed one,
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this Christ,
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this deliverer,
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and they thought that he would come
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and he would rule militarily.
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They were looking for a temporal release
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from this oppression,
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and they were constantly looking for it,
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and there were men who constantly arose
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claiming to be this Christ,
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and were found not to be so.
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So, they're rightly concerned.
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Anybody who's got a following going on,
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they want to know what's happening.
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And, not only do they genuinely want there
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to be a messiah who will deliver them,
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but often these false Christs would arise,
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and they would form a little insurrection,
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and Rome would have to come
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and crush that insurrection,
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and more oppression would come with it.
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And so, they were concerned, rightly.
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They were trying to get out ahead
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of any possible wrongdoing,
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and if certainly John the Baptist
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was the messiah,
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they'd like to know this as well.
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So, this initial question that they ask,
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John knows exactly what they're asking, right?
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John the Apostle records in verse 20,
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he confessed and did not deny,
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which the Greek can just mean
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did not fail to confess.
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They're saying emphatically,
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he confessed and he didn't fail to confess,
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but confessed,
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I am not the Christ.
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John the Baptist already knows
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this is what they're trying to get at
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as they come and ask
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this initial question of him,
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and he's very clear.
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He wants there to be no misunderstanding.
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I am not the Christ.
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So, it follows.
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What then?
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Are you Elijah?
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And they would ask this question
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because of a prophecy found in Malachi,
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chapter 4, and verse 5.
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There we can read,
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Behold, I will send you Elijah the prophet
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before the great and awesome day
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of the Lord comes.
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And so, the Jews understood
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that there was going to be Elijah
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and they thought it was going to be
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a returning from heaven, Elijah.
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Elijah himself that would come back.
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And it's understandable
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why they may have thought
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that John the Baptist
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was that very Elijah
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because of his appearance.
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In Mark, chapter 1, and verse 6,
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we read,
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Now John was locusts and wild honey.
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Elijah is described in 2 Kings, chapter 1, and verse 8
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as wearing a garment of hair
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with a belt of leather
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about his waist.
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So, they see one that appears
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like Elijah
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and his response to them is,
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I am not.
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Now, it could be a little bit of a confusion
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at this point
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because, as I'm going to show you
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in just a moment,
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John the Baptist was the fulfillment
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of the prophecy
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in Malachi, chapter 4, and verse 5.
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And I'm going to confirm that for you here
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in a moment.
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When there that prophecy is made,
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behold, I will send you Elijah.
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It's not Elijah himself,
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but one like Elijah.
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And we know that to be true.
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So, he's saying,
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I am not Elijah,
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but he is the fulfillment
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of that prophecy
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in Malachi 4, and verse 5.
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So, let me show you
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from Matthew, chapter 17.
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This is verse 10.
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And I describe,
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say that first,
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Elijah must come.
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This is coming from Malachi, chapter 4,
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and verse 5.
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Jesus says,
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Elijah does come,
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and he will restore all things,
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but I tell you
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that Elijah has already come,
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and they did not recognize him,
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but did to him
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whatever they pleased.
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At this point in Matthew's narrative,
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John the Baptist
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has already been beheaded.
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So, also,
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Jesus goes on,
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the Son of Man
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will certainly suffer
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at their hands.
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Then, verse 13,
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the disciples understood
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that he was speaking to them
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of John the Baptist.
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So,
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is John the Baptist
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this Elijah character
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in Malachi 4 or 5?
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Yes,
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but he's answering the question
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most honestly
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because he is not
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Elijah.
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So,
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they go on.
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Are you
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the prophet?
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And this is coming
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from a prophecy
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made by Moses
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found in Deuteronomy 18
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and verse 15.
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There we can read,
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the Lord your God
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will raise up for you
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a prophet like me
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from among you,
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from your brothers.
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It is to him
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you shall listen.
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And there's
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more to it
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in the context,
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but that's most
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narrowly there.
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The prophet.
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They're looking
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for this one.
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Now,
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there's no consensus
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who the prophet
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was in Jesus' day.
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There's a lot of confusion
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about who
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the prophet was.
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Some thought
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another prophet
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like Jeremiah
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or Isaiah.
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Some rightly thought
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the prophet
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is the Christ.
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That's the right
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understanding
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of that text.
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Both Peter
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in Acts chapter 3
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and Stephen
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in Acts chapter 7
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apply
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Deuteronomy 18
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15
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to
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Jesus.
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So,
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they're asking
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the question,
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it's really a repetition
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of their initial intention
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to see if he was
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the Christ,
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but there was a lot
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of misunderstanding
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about who the prophet
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may have been.
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And so,
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John the Baptist
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rightly answers
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no.
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So,
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they say,
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who are you?
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We need to give
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an answer
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to those
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who sent us.
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They can't go back
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empty-handed.
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What do you say
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about yourself?
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So,
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after this string
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of denials,
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John speaks
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of himself
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in the affirmative.
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He says who he is
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in verse 23.
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I'm the voice
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of one crying
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out in the wilderness,
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make straight
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the way
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of the Lord,
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as the prophet
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Isaiah said.
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John is here
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citing Isaiah
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chapter 40
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and verse 3.
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A voice cries,
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in the wilderness
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prepare the way
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of the Lord,
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make straight
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in the desert
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a highway
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for our God.
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all four
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gospels
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cite this verse
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in connection
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with John
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the Baptist.
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But only in this
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gospel is John
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himself recorded
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as using it.
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And we're going to
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pick up his answer
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to this question
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and to the next
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back up in my
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concluding
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comments.
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But they go beyond
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that, right?
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After the answers
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with this,
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I am the voice
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of one crying out
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in the wilderness,
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make straight
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the way
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of the Lord
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to ask,
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then,
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why are you
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baptizing?
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If you are
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neither the Christ
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nor Elijah
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nor the prophet.
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And we'll say
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some more about
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this in just a bit.
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But John
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answers them,
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I baptize
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with water,
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but among you
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stands one
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you do not
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know.
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And it's
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unsure at this
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point,
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but it's suggested
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that perhaps
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Jesus is actually
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there as they're
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asking these
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questions,
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right?
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In the larger
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crowd,
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he's actually
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standing there.
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Even one
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who comes after
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me,
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the strap of
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whose sandal
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I am not
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worthy to
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untie.
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So John
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gets grilled,
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right?
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Who are you?
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And he gives
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a very clear
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denial of all
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the possible
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people they
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thought he may
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be,
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and a very
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clear message
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that he is one
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preparing the
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way.
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for the
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Christ.
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Secondly,
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let's look at
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day two,
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beginning in
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verse 29.
22:47
You'll notice
22:47
that phrase,
22:49
the next
22:49
day.
22:51
This time his
22:52
address is to
22:52
the broader
22:53
crowd.
22:54
So before it
22:55
was just to
22:55
this group
22:57
that was sent
22:57
to him,
22:57
this delegation
22:58
now,
22:59
to the
22:59
broader
23:00
crowd as he
23:01
sees Jesus
23:02
coming toward
23:04
him and
23:04
cries out,
23:05
behold the
23:06
Lamb of God
23:07
who takes
23:08
away the
23:09
sins of
23:10
the world.
23:12
On the
23:12
second day,
23:13
John is not
23:13
being questioned,
23:14
but he still
23:15
gives a
23:16
faithful witness
23:17
to Christ
23:18
in making
23:18
this
23:19
extraordinary
23:20
declaration.
23:22
Behold the
23:23
Lamb of God
23:24
who takes
23:25
away the
23:25
sin of
23:26
the world.
23:28
This phrase
23:29
is not found
23:30
in this form
23:31
in the Old
23:32
Testament,
23:33
but the idea
23:34
is everywhere.
23:38
Some examples,
23:39
Genesis chapter
23:40
22,
23:42
verse 7 and
23:43
8,
23:43
and we know
23:44
there that
23:44
Abraham is
23:45
given the
23:45
command to
23:45
go and
23:46
sacrifice his
23:48
son Isaac.
23:49
And Isaac
23:50
says,
23:50
Behold the
23:51
fire and the
23:51
wood,
23:52
but where
23:52
is the
23:53
Lamb for
23:54
a burnt
23:55
offering?
23:56
And Abraham
23:57
replies to
23:58
him,
23:58
God will
23:59
provide for
24:00
himself the
24:01
Lamb for a
24:02
burnt
24:02
offering.
24:03
my son.
24:04
And then we
24:05
see his
24:06
hand stayed
24:06
and in
24:07
verse 13
24:07
God provides
24:08
a substitutionary
24:09
ram for
24:10
Isaac which
24:11
prefigures a
24:13
greater sacrifice
24:14
that will
24:15
come.
24:16
We get
24:17
the whole
24:17
another place,
24:18
Exodus chapter
24:18
29,
24:20
38 through
24:20
39,
24:21
Leviticus
24:22
chapter 23,
24:24
just one
24:24
example here,
24:25
Exodus 29
24:26
verse 38,
24:28
a command
24:29
for the
24:29
continual
24:30
giving of
24:31
Lamb for
24:32
sin.
24:33
Lambs were
24:34
part of
24:34
daily,
24:35
ongoing
24:36
sacrifices
24:37
for the
24:37
sin of
24:38
the people.
24:39
Now this
24:39
is what
24:40
you shall
24:40
offer on
24:41
the altar,
24:41
two lambs
24:42
a year
24:43
old by
24:43
day,
24:44
regularly.
24:47
And if
24:48
you back
24:48
up,
24:49
Exodus
24:49
chapter 12
24:50
verses 3
24:52
through 13,
24:53
if you look
24:53
at verse
24:53
5,
24:55
we hear
24:55
this account
24:56
of the
24:57
Passover
24:58
Lamb.
25:00
And the
25:00
command is
25:00
given,
25:01
your Lamb
25:01
shall be
25:02
without
25:02
blemish,
25:03
a male
25:03
a year
25:04
old.
25:05
And they
25:05
were to
25:06
slaughter
25:06
that Lamb
25:07
and spread
25:07
the blood
25:08
on the
25:08
doorposts
25:09
that the
25:09
angel of
25:10
death
25:10
would pass
25:10
over
25:11
their
25:12
homes.
25:13
So there's
25:14
lots of
25:14
imagery
25:15
that tends
25:17
in this
25:17
direction,
25:18
pushes us
25:18
toward an
25:19
understanding
25:19
of what
25:20
John is
25:20
declaring
25:21
when he
25:21
cries out,
25:22
Behold
25:23
the Lamb
25:24
of God.
25:27
I like
25:27
to imagine,
25:28
so hear
25:29
me,
25:29
this is an
25:29
imagination
25:30
piece,
25:31
but that
25:32
this
25:32
declaration
25:32
would have
25:33
had a
25:33
particular
25:34
resonance
25:35
because the
25:37
Passover
25:37
was going
25:38
to be
25:39
celebrated
25:39
shortly.
25:41
As I spend
25:42
a little more
25:42
time on this,
25:43
I might be
25:43
able to tell
25:43
you the
25:44
exact number
25:44
of days,
25:45
but I at
25:45
least know
25:46
it's some
25:47
days out.
25:48
John
25:49
chapter 2
25:49
verse 13,
25:50
the Passover
25:51
of the
25:52
Jews was
25:53
at hand.
25:55
It's not
25:56
too many
25:56
days later
25:57
that this
25:58
is taking
25:59
place.
26:01
So,
26:02
perhaps,
26:03
lambs were
26:04
being or
26:05
had been
26:06
recently herded
26:08
past the
26:09
place that
26:10
John was
26:10
baptizing.
26:11
It's very
26:12
possible,
26:13
right,
26:13
that they
26:13
were being
26:14
brought from
26:14
the fields
26:15
outside and
26:16
being brought
26:17
to this
26:17
great number,
26:19
massive number
26:20
of lambs
26:21
that were
26:21
sacrificed
26:21
at the
26:23
Passover.
26:24
And so,
26:24
the image
26:25
is fresh
26:26
in everybody's
26:26
mind of
26:27
lambs being
26:28
taken to
26:29
slaughter.
26:30
It's my
26:31
imagination.
26:32
It's possible.
26:34
That is why
26:34
the detail of
26:35
his location
26:36
is included
26:37
in verse
26:38
28,
26:39
about a
26:40
two days
26:40
journey from
26:41
Jerusalem.
26:44
He cries
26:44
out,
26:45
Behold
26:45
the Lamb
26:47
of God
26:48
who takes
26:49
away
26:49
the sin
26:50
of the
26:52
world.
26:54
What stands
26:55
in our
26:55
place is
26:56
the
26:56
propitiation
26:57
that takes
26:58
God's
26:58
wrath on
26:59
our behalf.
27:01
Not a
27:01
sacrifice that
27:02
needs to go
27:02
on and
27:03
on and
27:03
on,
27:04
but a
27:04
one-time
27:05
sacrifice
27:06
once for
27:07
all.
27:07
That anybody
27:08
who believes
27:09
in him
27:10
has our
27:11
sin taken
27:12
away,
27:13
punished
27:13
in him,
27:14
his
27:15
righteousness
27:15
granted
27:16
to us.
27:20
This idea
27:21
of the
27:22
Lamb of
27:22
God
27:23
is picked
27:24
up,
27:24
I think,
27:25
in a way
27:25
that's
27:25
rather stark
27:26
when you
27:26
understand
27:27
the geography
27:28
of the
27:29
land.
27:30
John
27:30
chapter 18
27:31
and verse
27:31
1.
27:33
This is
27:33
just after
27:34
the last
27:35
supper,
27:35
which was
27:36
a Passover
27:36
meal.
27:39
There John
27:39
records,
27:39
when Jesus
27:40
had spoken
27:41
these words,
27:42
he went
27:42
out with
27:43
his disciples
27:44
across the
27:45
brook
27:46
Kidron,
27:47
where there
27:48
was a
27:48
garden which
27:48
he and
27:49
his disciples
27:49
entered.
27:51
So to
27:52
get to
27:52
the garden
27:52
of
27:53
Gethsemane,
27:54
the place
27:55
where we
27:55
know that
27:56
Jesus
27:56
weeps
27:57
and
27:58
sweats
27:59
blood,
28:00
he's in
28:00
great anguish
28:01
because he
28:01
knows of
28:02
his coming
28:02
crucifixion,
28:04
bearing the
28:04
wrath for
28:05
all who
28:05
would ever
28:05
believe in
28:06
him,
28:06
he goes
28:07
across the
28:09
brook
28:09
Kidron.
28:12
That's a
28:12
significant
28:12
thing.
28:13
It's an
28:14
important
28:14
detail that
28:16
all of the
28:16
early readers
28:17
would have
28:17
totally understood
28:18
and we
28:18
just need a
28:19
little help
28:19
in order
28:20
to do
28:22
that.
28:23
Now you
28:23
might have
28:24
noticed,
28:24
or maybe
28:25
you didn't,
28:26
I did not
28:26
bring up
28:28
with me
28:28
this morning
28:29
the
28:29
program's
28:29
progress,
28:30
so I'm
28:30
not planning
28:31
on reading
28:32
out of it.
28:33
But I
28:34
am going
28:34
to quote
28:34
Charles
28:35
Spurgeon
28:35
just so you
28:36
all know
28:36
I'm okay.
28:38
No one's
28:38
taken over
28:39
my body,
28:40
it's me,
28:40
really.
28:42
This is what
28:42
Charles Spurgeon
28:42
says of the
28:43
brook Kidron.
28:45
The brook Kidron
28:45
was an
28:46
insignificant but
28:48
usually a
28:49
most foul
28:50
and filthy
28:51
ditch outside
28:52
the walls
28:52
of Jerusalem.
28:54
If it was
28:55
not, as some
28:55
have called
28:56
it, the
28:56
open town
28:57
sewer, yet
28:58
there are
28:58
reasons for
28:59
believing that
28:59
at least the
29:01
filth of the
29:01
temple ran
29:03
into it.
29:04
The scouring
29:05
of the
29:05
sacrificial
29:06
places went
29:07
by an
29:08
under
29:08
channel
29:09
into this
29:10
brook.
29:12
Let me
29:12
pause there
29:13
in the
29:13
quote for
29:13
just a
29:14
moment.
29:15
This means
29:16
the Passover
29:17
is taking
29:17
place,
29:18
these lambs
29:19
have come
29:19
in and
29:19
they've
29:19
been being
29:20
slaughtered
29:21
all day
29:22
long.
29:24
The brook
29:25
Kidron would
29:26
have been
29:26
flowing with
29:27
blood from
29:28
those lambs.
29:30
It would
29:30
have just
29:30
been full
29:33
of blood.
29:34
They crossed
29:35
over it.
29:35
It was a
29:36
small stream.
29:37
Maybe they
29:37
hopped.
29:38
They crossed
29:39
over it on
29:40
their way
29:40
to
29:41
Gethsemane.
29:43
Further,
29:44
Spurgeon
29:44
goes on.
29:45
And we
29:45
have one
29:46
or two
29:46
instances in
29:47
Holy Writ
29:48
where when
29:49
houses were
29:49
purged and
29:51
cleansed,
29:52
the filth was
29:52
thrown in
29:53
to the
29:54
brook
29:54
Kidron.
29:56
So when
29:56
the sinfulness
29:57
of a home
29:57
was purged,
29:58
where did
29:59
all of it
29:59
go?
30:00
They threw
30:00
it into
30:01
the brook
30:02
Kidron.
30:04
The passing
30:05
therefore over
30:05
that foul
30:06
and black
30:07
brook becomes
30:07
the symbol
30:08
of a time
30:09
of deep
30:09
sorrow and
30:10
acute distress.
30:13
The king
30:13
himself then
30:14
passed over
30:15
the brook
30:16
Kidron.
30:18
The royal
30:18
road lies
30:20
over the
30:20
place of
30:21
sorrow.
30:23
The way
30:23
even for
30:24
kings is
30:26
by the brook
30:26
of grief
30:27
and shame.
30:30
Behold,
30:31
the lamb
30:32
of God.
30:34
The one
30:34
who comes,
30:35
the one
30:35
who could
30:36
come and
30:36
die in
30:38
our stead
30:40
to take
30:41
away the
30:42
sin.
30:44
It's
30:44
incredible.
30:46
Verse 31,
30:47
John says,
30:48
I myself
30:48
did not
30:48
know him,
30:50
but for
30:50
this purpose
30:51
I came
30:51
baptizing
30:52
with water
30:53
that he
30:54
might be
30:55
revealed
30:55
to Israel.
30:58
On day
30:59
one,
31:00
John is
31:00
asked a
31:01
question
31:02
about
31:02
baptism,
31:04
which he
31:05
answers.
31:06
Here,
31:07
he is
31:07
clear why
31:08
he is
31:09
baptizing.
31:10
The Jews
31:11
were concerned
31:12
about his
31:12
baptism
31:13
because he
31:15
was baptizing
31:16
Jewish
31:17
people.
31:19
You see,
31:19
the Jews
31:20
baptized
31:20
proselytes,
31:23
converts to
31:24
Judaism,
31:25
but not
31:25
Israelites,
31:26
as they
31:27
viewed
31:27
Israelites,
31:28
as already
31:29
God's
31:31
people.
31:33
John's
31:34
baptism
31:34
acknowledged
31:35
that sin
31:36
had placed
31:37
all people
31:39
outside of
31:39
God's
31:40
covenant,
31:41
and therefore
31:42
that all
31:43
people need
31:44
to repent
31:44
and believe
31:45
in Christ.
31:47
All of
31:48
them were
31:49
outside of
31:49
the Mosaic
31:50
covenant.
31:51
Every single
31:51
one of them
31:52
had sin.
31:53
None of them
31:53
had kept
31:54
God's
31:54
law.
31:55
And so
31:56
everybody
31:57
needs to
31:57
repent
31:58
and believe
31:59
in Christ.
32:02
His
32:02
baptism
32:02
was a
32:03
sign of
32:04
repentance.
32:06
And so
32:06
it's unique,
32:07
and that's
32:07
the reason
32:08
they're
32:08
concerned
32:09
about what
32:09
it is
32:10
that he
32:11
is doing.
32:13
Behold
32:13
the Lamb
32:14
of God
32:14
who takes
32:15
away
32:15
the sin
32:16
of
32:17
the world.
32:20
Unless
32:20
you be
32:20
mistaken
32:21
at this
32:21
point,
32:22
I am
32:22
not
32:22
going to
32:23
argue
32:24
from
32:24
this
32:24
text
32:24
for
32:24
general
32:25
atonement.
32:26
We have
32:26
to be
32:26
very,
32:27
very careful
32:27
at this
32:28
point.
32:28
If you
32:29
narrow it
32:31
down,
32:31
you ignore
32:32
the rest
32:32
of the
32:32
teaching
32:32
of
32:32
Scripture,
32:33
you would
32:34
think
32:34
that
32:34
Jesus'
32:35
death
32:35
took
32:36
away
32:36
every
32:37
sin
32:37
of
32:37
every
32:38
person
32:38
ever.
32:39
You
32:39
become
32:39
a
32:39
universalist
32:40
to be
32:40
sure.
32:42
John
32:43
uses
32:43
this
32:43
word
32:44
cosmos
32:44
in
32:45
a lot
32:46
of
32:46
different
32:46
ways.
32:48
Here
32:48
he's
32:49
saying
32:49
not
32:50
only
32:50
does
32:51
he
32:51
take
32:51
away
32:51
the
32:51
sin
32:52
of
32:52
Jews,
32:53
but
32:53
also
32:54
of
32:54
Gentiles.
32:56
This
32:57
letter
32:57
written
32:57
to
32:57
both.
32:59
Anybody
32:59
and
33:00
everybody
33:00
who
33:00
would
33:01
place
33:01
their
33:01
faith
33:02
in
33:02
Christ.
33:04
And
33:04
we'll
33:04
unpack
33:04
that
33:05
more
33:05
likely
33:05
in
33:06
John
33:06
chapter
33:07
3.
33:08
everybody
33:10
needs
33:11
to
33:11
repent
33:11
and
33:11
believe
33:12
in
33:12
Christ.
33:12
Our
33:13
very
33:13
greatest
33:14
of
33:15
needs.
33:17
And
33:17
he
33:17
goes
33:17
on
33:18
on
33:18
the
33:18
second
33:19
day
33:19
and
33:19
John
33:19
bore
33:20
witness.
33:20
I
33:20
saw
33:20
the
33:20
spirit
33:21
descend
33:21
from
33:21
heaven
33:21
like
33:22
a
33:22
dove
33:22
and
33:22
it
33:22
remained
33:23
on
33:23
him.
33:23
I
33:24
myself
33:24
did
33:25
not
33:25
know
33:25
him
33:25
but
33:25
he
33:26
who
33:26
sent
33:26
me
33:26
to
33:26
baptize
33:27
with
33:27
water
33:27
said
33:27
to
33:28
him.
33:28
So
33:28
God
33:28
the
33:28
father
33:29
said
33:29
to
33:29
him
33:29
!
33:29
He
33:30
on
33:30
whom
33:30
you
33:31
see
33:31
the
33:38
Mark
33:38
records
33:39
in
33:39
Mark
33:39
chapter
33:39
1
33:39
verse
33:40
9
33:40
through
33:41
11
33:41
in
33:41
those
33:41
days
33:42
Jesus
33:42
came
33:42
from
33:43
Nazareth
33:43
of
33:43
Galilee
33:44
and
33:44
was
33:44
baptized
33:45
by
33:45
John
33:45
in
33:46
the
33:46
Jordan
33:46
and
33:47
when
33:47
he
33:47
came
33:48
up
33:48
out
33:48
of
33:48
the
33:48
water
33:48
immediately
33:49
he
33:49
saw
33:49
the
33:49
heavens
33:50
being
33:50
torn
33:50
open
33:51
and
33:51
the
33:51
spirit
33:52
descending
33:52
on
33:53
him
33:53
like
33:54
a
33:54
dove
33:54
and
33:54
a
33:54
voice
33:55
came
33:56
from
33:56
heaven
33:57
you
33:57
are
33:58
my
33:58
beloved
33:59
son
34:00
with
34:00
you
34:00
I
34:01
am
34:01
well
34:02
pleased!
34:04
So
34:08
we
34:09
don't
34:10
get
34:10
the
34:10
first
34:11
hand
34:11
account
34:12
of
34:12
it
34:12
but
34:12
we
34:12
get
34:13
John
34:13
telling
34:14
us
34:14
that
34:14
this
34:14
very
34:15
thing
34:15
happened
34:16
God
34:16
the
34:16
father
34:17
told
34:17
him
34:17
that
34:17
God
34:17
the
34:18
spirit
34:18
would
34:18
descend
34:18
on
34:19
God
34:19
the
34:20
son
34:20
and
34:20
confirm
34:21
who
34:22
he
34:23
is
34:23
and
34:23
it's
34:23
with
34:23
that
34:24
confidence
34:24
of that
34:25
confirmation
34:25
in
34:26
verse
34:26
34
34:27
John
34:28
the
34:28
Baptist
34:28
says
34:28
and
34:29
I
34:29
have
34:29
seen
34:29
and
34:29
have
34:30
borne
34:30
witness
34:30
!
34:31
that
34:31
this
34:31
is
34:32
the
34:33
son
34:33
of
34:34
God!
34:34
thirdly
34:38
day
34:38
three
34:39
very
34:40
briefly
34:41
some
34:42
of
34:42
this
34:42
is
34:42
going
34:42
to
34:42
roll
34:42
into
34:42
next
34:43
week
34:43
the
34:45
calling
34:45
of
34:45
the
34:45
disciples
34:46
the
34:46
next
34:48
day
34:48
again
34:48
John
34:48
was
34:49
standing
34:49
with
34:49
his
34:49
two
34:49
disciples
34:50
heard
34:51
him
34:51
say
34:52
this
34:52
and
34:52
they
34:53
followed
34:54
Jesus
34:55
so
34:55
we've
34:55
got
34:55
this
34:56
delegation
34:56
that
34:57
was
34:57
sent
34:57
to
34:58
ask
34:58
them
34:58
the
34:58
questions
34:59
we
34:59
have
35:00
the
35:00
broader
35:00
crowd
35:01
all
35:01
together
35:01
and
35:02
then
35:02
we
35:02
see
35:03
John
35:03
with
35:04
just
35:04
two
35:05
of
35:05
his
35:06
disciples
35:07
and
35:07
we'll
35:07
learn
35:07
more
35:08
about
35:08
them
35:08
next
35:09
week
35:09
and
35:09
he
35:09
makes
35:10
that
35:10
declaration
35:11
again
35:11
and
35:11
those
35:12
two
35:12
disciples
35:13
in
35:13
response
35:14
to
35:15
that
35:15
faithful
35:15
witness
35:16
to
35:16
Jesus'
35:17
person
35:17
and
35:18
his
35:18
work
35:18
followed
35:19
Christ
35:20
so
35:22
with
35:22
that
35:22
let me
35:23
loop
35:23
back
35:23
to
35:24
this
35:24
three
35:26
point
35:26
outline
35:26
of
35:27
what
35:27
a
35:27
faithful
35:28
witness
35:28
is
35:29
what
35:30
he
35:30
does
35:30
a
35:31
faithful
35:31
witness
35:31
number
35:33
one
35:33
is
35:34
humble
35:34
I
35:35
just
35:35
want
35:35
to
35:35
draw
35:36
your
35:36
attention
35:36
back
35:37
up
35:37
into
35:37
the
35:37
text
35:38
a bit
35:38
to
35:39
observe
35:40
the
35:40
humility
35:41
of
35:41
John
35:42
the
35:42
Baptist
35:42
he
35:43
thought
35:43
very
35:44
little
35:44
of
35:44
himself
35:45
he
35:47
could
35:47
save
35:47
no
35:48
one
35:48
right
35:49
he
35:49
was
35:49
just
35:50
there
35:50
as a
35:50
messenger
35:51
sent
35:52
a
35:52
heralder
35:53
of
35:53
news
35:54
his
35:54
whole
35:55
intention
35:56
was to
35:56
point
35:57
to
35:57
the
35:57
one
35:58
who
35:58
could
35:58
save
35:59
right
36:00
point
36:00
to
36:01
Christ
36:02
he's
36:02
so
36:02
clear
36:03
verse
36:03
20
36:04
he
36:04
confessed
36:04
and
36:05
did
36:05
not
36:05
fail
36:07
to
36:07
confess
36:07
but
36:08
confessed
36:08
I
36:09
am
36:10
not
36:10
the
36:11
Christ
36:11
he
36:12
said
36:13
I
36:13
am
36:13
not
36:13
to
36:14
the
36:14
question
36:14
of
36:14
he's
36:14
Elijah
36:15
he
36:15
said
36:16
no
36:16
to
36:16
the
36:16
question
36:17
of
36:17
is
36:17
he
36:18
the
36:18
prophet
36:19
right
36:19
and
36:20
then
36:20
he
36:20
says
36:20
I
36:21
am
36:21
the
36:21
voice
36:22
of
36:23
one
36:23
crying
36:23
out
36:24
in
36:25
the
36:25
wilderness
36:25
you
36:26
cannot
36:27
look
36:27
to
36:27
a
36:27
voice
36:28
a
36:28
voice
36:29
just
36:29
declares
36:30
a
36:31
message
36:31
make
36:32
straight
36:33
the
36:33
way
36:34
of
36:34
the
36:35
Lord
36:35
point
36:36
people
36:36
to
36:37
send
36:37
people
36:38
toward
36:38
right
36:39
the
36:39
Christ
36:40
is
36:41
coming
36:42
what a
36:43
privilege
36:44
John
36:45
had
36:45
to be
36:46
a
36:46
heralder
36:47
of the
36:47
coming
36:48
of
36:49
Christ
36:49
beloved
36:50
we have
36:50
the very
36:51
same
36:51
privilege
36:52
we get
36:53
to declare
36:54
the good
36:54
news
36:55
of
36:56
Jesus
36:57
to be
36:57
his
36:57
witnesses
36:58
!
36:58
in the
36:58
world
36:58
in which
36:59
we
37:00
live
37:01
if
37:03
it's
37:03
not
37:03
on
37:04
our
37:04
hearts
37:04
if
37:04
it's
37:04
not
37:05
a
37:05
great
37:05
desire
37:05
of
37:06
ours
37:06
to
37:06
declare
37:07
what
37:07
God
37:07
has
37:07
done
37:08
for
37:08
us
37:08
in
37:09
Christ
37:09
something
37:10
is
37:10
amiss
37:11
something
37:12
is
37:12
wrong
37:13
we
37:13
either
37:14
never
37:14
have
37:14
experienced
37:15
the
37:15
grace
37:15
of
37:15
God
37:15
to
37:16
us
37:16
in
37:16
Christ
37:16
or
37:17
our
37:17
hearts
37:17
need
37:18
some
37:18
serious
37:19
tuning
37:20
we
37:20
have
37:21
to
37:21
want
37:21
to
37:21
regularly
37:22
talk
37:22
about
37:23
what
37:23
Jesus
37:24
has
37:25
done
37:25
for
37:26
us
37:27
humble
37:29
it
37:30
starts
37:30
with
37:30
humility
37:31
we
37:32
can
37:32
save
37:33
no
37:34
one
37:35
I'm
37:36
so
37:36
grateful
37:36
as a
37:37
pastor
37:37
to
37:37
have
37:37
a
37:37
big
37:38
God
37:38
theology
37:39
to
37:40
believe
37:40
that
37:40
God
37:40
has
37:41
a
37:41
people
37:41
that
37:41
he's
37:41
saving
37:42
for
37:42
his
37:42
purpose
37:42
because
37:44
oh
37:44
if it
37:44
depended
37:45
on
37:45
me
37:45
it
37:47
would
37:47
be
37:47
crushing
37:47
I
37:48
wouldn't
37:48
be
37:48
doing
37:49
this
37:49
anymore
37:49
I
37:50
would
37:50
have
37:50
already
37:50
thrown
37:51
in
37:51
the
37:51
towel
37:51
too
37:52
much
37:52
work
37:53
too
37:53
hard
37:54
too
37:54
much
37:54
pressure
37:55
I
37:56
just
37:56
get
37:56
to
37:56
be
37:56
a
37:59
let
38:00
the
38:00
lion
38:00
out
38:00
of
38:00
the
38:01
cage
38:01
as
38:01
Spurgeon
38:01
said
38:02
and
38:03
God
38:03
does
38:04
saving
38:04
work
38:04
he
38:05
uses
38:05
the
38:05
message
38:06
of
38:06
Jesus
38:06
Christ
38:06
to
38:07
draw
38:07
people
38:07
to
38:08
himself
38:08
lift
38:09
Christ
38:09
high
38:10
he'll
38:10
say
38:10
later
38:11
and
38:12
God
38:12
will
38:12
draw
38:13
people
38:13
to
38:15
him
38:15
he
38:17
says
38:17
John
38:18
answered
38:19
I
38:19
baptize
38:20
with
38:20
water
38:21
but
38:21
among
38:21
you
38:21
stand
38:22
ones
38:22
you
38:22
do
38:23
not
38:23
know
38:23
even
38:24
he
38:25
who
38:25
comes
38:25
after
38:26
me
38:26
the
38:27
strap
38:28
of
38:28
whose
38:28
sandal
38:29
I
38:29
am
38:29
not
38:30
worthy
38:30
to
38:31
untie
38:32
the
38:33
lowliest
38:35
of
38:35
servant
38:36
positions
38:37
in a
38:37
home
38:37
the
38:38
removal
38:38
of
38:39
shoes
38:39
and
38:39
the
38:39
washing
38:40
of
38:40
feet
38:41
John
38:42
the
38:42
Baptist
38:42
says
38:42
I'm
38:43
not
38:43
even
38:43
worthy
38:43
of
38:44
that
38:44
position
38:45
when
38:45
it
38:45
comes
38:46
to
38:46
my
38:47
Lord
38:48
verse
38:49
30
38:49
this
38:50
is
38:50
he
38:50
of
38:50
whom
38:51
I
38:51
said
38:51
after
38:51
me
38:52
comes
38:52
a
38:52
man
38:53
who
38:53
ranks
38:54
before
38:54
me
38:54
because
38:55
he
38:55
was
38:56
before
38:57
me
38:57
right
38:58
Christ
38:58
was
38:59
preexistent
39:00
and
39:01
deserves
39:01
exaltation
39:02
and
39:02
therefore
39:03
we
39:04
ought
39:04
to
39:05
be
39:05
humble
39:06
so
39:06
a
39:07
faithful
39:07
witness
39:07
is
39:07
going
39:07
to
39:08
be
39:08
humble
39:09
John
39:09
the
39:09
Baptist
39:10
models
39:10
that
39:10
for
39:11
us
39:11
secondly
39:12
a
39:12
faithful
39:12
witness
39:13
exalts
39:13
the
39:14
person
39:14
and
39:14
work
39:15
of
39:15
Jesus
39:15
Christ
39:16
right
39:16
who
39:17
he
39:17
is
39:18
and
39:18
what
39:18
he
39:19
accomplished
39:19
both
39:20
things
39:21
are
39:21
important
39:22
so
39:23
just
39:24
really
39:24
fast
39:25
he
39:27
points
39:27
to
39:27
Jesus
39:28
as
39:28
the
39:28
Lord
39:28
verse
39:29
23
39:29
he
39:30
says
39:30
he's
39:30
going
39:31
to
39:31
send
39:32
the
39:32
spirit
39:33
to
39:33
come
39:33
and
39:33
indwell
39:34
them
39:34
he
39:35
says
39:35
he's
39:35
the
39:35
lamb
39:36
of
39:36
God
39:36
in
39:36
verse
39:36
29
39:37
who
39:38
takes
39:38
away
39:38
the
39:38
sins
39:39
of
39:39
the
39:39
world
39:40
he's
39:40
exalting
39:40
his
39:41
person
39:41
he's
39:42
talking
39:42
about
39:42
his
39:43
work
39:44
all
39:44
amidst
39:45
this
39:45
what a
39:46
wonderful
39:46
place
39:46
for us
39:47
to start
39:47
our
39:47
gospel
39:48
proclamation
39:48
to
39:49
talk
39:49
about
39:49
the
39:49
person
39:50
of
39:52
work
39:53
that
39:53
he
39:53
came
39:53
to
39:54
accomplish
39:55
this
39:55
gospel
39:56
proclamation
39:57
is a
39:58
great
39:58
privilege
39:59
that's
40:00
given
40:00
to
40:01
God's
40:01
people
40:01
and
40:02
it
40:02
must
40:02
be
40:03
proclaimed
40:04
you
40:05
may
40:05
have
40:05
heard
40:05
it
40:05
said
40:05
at
40:06
one
40:06
point
40:07
preach
40:08
the
40:08
gospel
40:08
at
40:08
all
40:08
times
40:08
and
40:09
when
40:09
necessary
40:09
use
40:09
words
40:10
it's
40:11
always
40:11
necessary
40:12
to
40:12
use
40:12
words
40:13
whether
40:13
written
40:14
or
40:14
said
40:15
our
40:16
good
40:16
works
40:16
adorn
40:17
the
40:17
gospel
40:18
right
40:18
our
40:19
good
40:19
works
40:19
are
40:19
apologetics
40:20
for
40:21
the
40:21
gospel
40:22
it's
40:22
a
40:22
foundation
40:23
people
40:24
see
40:24
us
40:24
and
40:25
they
40:25
see
40:25
us
40:25
as
40:25
different
40:26
they
40:26
see
40:26
that
40:26
we
40:26
hope
40:26
in
40:26
something
40:27
else
40:27
they
40:27
see
40:27
our
40:28
lives
40:28
ordered
40:28
properly
40:29
all
40:30
of
40:30
those
40:30
things
40:30
I'm
40:30
not
40:30
negating
40:31
any
40:31
of
40:31
that
40:32
at
40:32
all
40:33
but
40:33
just
40:33
merely
40:34
being
40:34
nice
40:34
to
40:35
somebody
40:35
is
40:35
not
40:36
sharing
40:36
the
40:36
gospel
40:36
with
40:37
them
40:37
right
40:37
you
40:38
got
40:38
to
40:38
open
40:38
your
40:39
mouth
40:39
and
40:39
you
40:39
have
40:39
to
40:39
speak
40:40
!
40:40
he
40:40
done
40:41
on
40:41
your
40:41
behalf
40:42
it
40:43
must
40:43
be
40:43
done
40:43
it
40:43
must
40:44
be
40:45
proclaimed
40:46
a
40:47
faithful
40:47
witness
40:47
I
40:49
just
40:49
want
40:49
to
40:49
insert
40:49
a
40:50
Christian
40:50
a
40:51
Christian
40:51
exalts
40:52
the
40:52
person
40:52
and
40:52
work
40:53
of
40:54
Jesus
40:54
Christ
40:55
and
40:55
proclaims
40:56
that
40:56
to
40:57
others
40:58
and
40:59
thirdly
41:00
a
41:01
faithful
41:01
witness
41:01
offers
41:02
the
41:03
means
41:03
of
41:04
salvation
41:05
it's
41:06
so
41:06
good
41:06
to
41:06
talk
41:06
about
41:07
Christ
41:07
and
41:07
it's
41:07
so
41:07
good
41:08
to
41:08
talk
41:08
about
41:08
his
41:09
work
41:09
but
41:09
we
41:09
also
41:10
must
41:10
!
41:10
call
41:10
people
41:11
to
41:11
believe
41:12
turn
41:12
from
41:13
their
41:13
sins
41:13
!
41:13
place
41:14
their
41:14
faith
41:14
in
41:15
Christ
41:15
we
41:16
we
41:16
have
41:16
yet
41:17
to
41:17
share
41:17
the
41:17
gospel
41:18
if
41:18
we
41:18
haven't
41:19
quite
41:19
gotten
41:20
there
41:21
and
41:21
I
41:21
know
41:22
sometimes
41:22
that
41:22
takes
41:22
a
41:23
series
41:23
of
41:23
conversations
41:24
but
41:24
we
41:24
want
41:25
to
41:25
drive
41:25
to
41:25
that
41:26
point
41:26
to
41:26
say
41:26
to
41:26
people
41:27
this
41:27
is
41:28
true
41:29
and
41:29
it's
41:29
the
41:29
thing
41:29
you're
41:29
most
41:30
needful
41:31
of
41:31
and
41:31
it's
41:32
the
41:32
kind
41:32
of
41:32
truth
41:32
that
41:33
demands
41:33
a
41:34
response
41:34
you
41:34
have
41:34
to
41:35
respond
41:35
to
41:35
it
41:35
one
41:35
way
41:36
the
41:36
!
41:36
you have
41:36
to
41:36
reject
41:36
it
41:37
wholeheartedly
41:38
or
41:38
you
41:38
have
41:39
to
41:39
accept
41:39
it
41:39
wholeheartedly
41:40
you
41:40
only
41:41
have
41:41
two
41:41
choices
41:43
now
41:45
I've
41:45
got to
41:45
stretch
41:46
a
41:46
little
41:46
out
41:46
of
41:46
our
41:46
text
41:47
but
41:47
I
41:47
just
41:47
want
41:47
you
41:47
to
41:47
see
41:48
the
41:48
pattern
41:48
here
41:50
the
41:50
means
41:50
of
41:51
salvation
41:51
he
41:53
says
41:53
verse
41:53
33
41:54
that
41:55
he
41:55
baptizes
41:57
and
41:58
it
41:58
was
41:58
said
41:58
to
41:58
him
41:59
he
41:59
on
41:59
whom
41:59
you
41:59
see
41:59
the
42:00
spirit
42:00
descend
42:00
and
42:01
remain
42:01
this
42:01
is
42:02
he
42:02
who
42:02
baptizes
42:03
with
42:03
the
42:06
spirit
42:07
of
42:07
christ
42:08
comes
42:08
into
42:08
us
42:09
makes
42:10
us
42:10
new
42:10
causes
42:11
us
42:12
to
42:13
believe
42:13
go
42:14
back
42:14
to
42:14
earlier
42:15
in
42:16
the
42:16
chapter
42:16
where
42:17
there
42:18
john
42:18
the
42:18
apostle
42:18
says
42:19
of
42:19
john
42:19
the
42:19
baptist
42:19
he
42:20
came
42:20
as
42:20
a
42:20
witness
42:21
to
42:21
bear
42:21
witness
42:21
about
42:22
the
42:22
light
42:22
that
42:22
all
42:22
might
42:23
believe
42:23
through
42:24
him
42:25
verse
42:26
12
42:26
but
42:26
who
42:26
did
42:27
receive
42:27
him
42:28
he
42:28
just
42:28
spoke
42:29
his
42:30
name
42:31
he
42:31
gave
42:32
the
42:32
right
42:32
to
42:32
become
42:33
children
42:34
of
42:35
God
42:35
so
42:37
Jesus
42:37
is
42:37
the
42:37
Christ
42:38
the
42:38
anointed
42:39
one
42:39
of
42:40
God
42:40
the
42:40
lamb
42:41
of
42:41
God
42:41
the
42:41
son
42:42
of
42:42
God
42:43
who
42:43
takes
42:44
away
42:44
the
42:44
sin
42:45
of
42:46
the
42:46
world
42:46
and
42:47
if
42:48
we
42:48
are
42:48
in
42:48
Christ
42:48
this
42:49
morning
42:49
then
42:49
we
42:50
have
42:50
been
42:50
called
42:50
to
42:51
be
42:51
proclaimers
42:52
faithful
42:53
witnesses
42:55
to the
42:55
personal
42:56
work
42:56
of
42:56
that
42:57
Christ
42:57
to
42:57
call
42:57
people
42:58
to
42:58
repentance
42:59
and
43:00
faith
43:00
may
43:01
it
43:01
be
43:01
so
43:02
let's
43:02
pray
43:02
to
43:02
that
43:03
end
43:03
as