Not My Sheep (John 10:22-42 Jeff Kliewer)

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Sermon Notes: notes.cornerstonesj.org Not My Sheep

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Beautiful out. Spring is here. I love it. Somebody's got to explain to me flowers.
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We have, I think they're jonquils out front and there's a whole bunch on one side and there's only one bloom.
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I don't understand that. Anyway, what I find really, really encouraging in mornings like this where we come together is to hear people talking about each other, talking about life.
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I've had some good conversations with some folks this morning about the small groups that are going on, seeing people growing in their faith and stuff like that.
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It's always encouraging knowing that if I meet somebody and I can say hi to them, there is a desire to go beyond just that empty hi, how are you doing?
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There's a real brotherly Christian, sisterly Christian love and I know that when
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I go home I feel like I've been in the presence of some really, really special people. Do you know that we have the opportunity to impact our
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Heavenly Father in a similar way? I'm going to read for you out of Psalm 147.
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The Lord takes pleasure. I'm just going to stop there right now. This is
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Yahweh. This is the Creator of all. This is the Supreme. This is the I Am.
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The Lord takes pleasure in those who fear him, in those who hope in his steadfast love.
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Do you know that how we live our lives, to the extent that we are living our lives in obedience to him, in seeking out him, in following him, to the extent that we do that,
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Yahweh is pleased. I find that just, it is so reassuring.
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We've had this picture for many weeks now of our of our sister Louise who went home seemingly early in life and now she is in heaven with God.
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What an amazing thing. There's going to be that time in our existence where we're going to go home to heaven.
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We anticipate that, to have the
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Lord come up to us and say, well done now good and faithful servant. That's an exciting hope to have.
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But did you know that right now, here today, how you live your life today can give pleasure to God.
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It says to those who fear him, this is not trepidation, this is those who respect him and accept his sovereign authority.
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That pleases him. And to those who hope in his steadfast love, this is not wishful thinking, this is that solid assurance that I have because he is my
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Savior. And when we have that hope, it pleases our Heavenly Father. Amen to all of that.
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I have a few announcements. First of all, I want to continue to reemphasize the men's retreat that's just coming up now in a few weeks.
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It will be the end of the month. It will be a Friday and Saturday. It will start at three o 'clock on Friday. You can check in.
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I think dinner is at 530. You'll be out of there on Saturday by three o 'clock. We will be an overnight.
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It will be a time of fellowship and teaching. There are a couple of differences this year from times past.
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One is instead of going up into the Poconos, we're down the shore at Harvey Cedars on LBI.
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The second thing is this is a men's retreat, but this is also a father -son opportunity.
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If you have sons, some of us have many sons, think of this opportunity to have your sons with you at a retreat witnessing how
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Dad fellowships with other men in front of the Lord. What a life lesson that can be.
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If you have sons, it's up to you. You know where your sons are able to sit through and participate and be encouraged at a men's retreat.
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Bring them along. This is going to be a men's retreat and a father -son opportunity.
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If there are financial limitations to what you can handle, do not let that limit your ability to come and even come with your sons.
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We will have scholarships available. Just talk to us. Now I want to encourage you to sign up.
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On the app, I guess on the website, there are opportunities for you to sign up.
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If you're like me and you're technically challenged, talk to John Titoli and he'll sign you up for you, but do not let that be a limiting.
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We want to share our time together with the Lord. We had our election meeting just a few weeks ago, a couple weeks ago.
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New elders, new board, a new budget. We heard about the building. We brought in a whole bunch of new members.
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There's another meeting that must happen and that's in April. So we close off the calendar year.
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It's April through March and so when March ends, we close off the year and we have to give our annual reports.
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That will be occurring in just a few weeks. April 17th will be our annual meeting.
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I encourage you to come out for that and please look ahead. In two weeks, we have our
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Easter services. There are some great opportunities just to worship and to rejoice in the
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Lord, to bring neighbors, friends who this is one of those times that they're willing to come. We're going to be talking about the risen
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Savior. We're going to be talking about the hope that we have because of our risen Savior. Sunrise service will be at six o 'clock right outside there and then our regular services at nine o 'clock, 1045.
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Put those on your calendar. There is another care group that is resuming and is going to continue now starting this week on Thursday.
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The Tim McCormick group. It meets at the house of the Wright family. That is
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W -R -I -G -H -T, but they are the Wright family. If you go to their house, you're in the
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Wright house. Thank you.
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The things to know about that group is it is different than the other groups in this in that it's an earlier group because of small children.
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They meet at six o 'clock and so their group is more like from six to seven thirty instead of other groups are more like seven o 'clock, but if you're available on Thursday, join
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Tim's group at the Wright house and in time of fellowship and growth. Let's turn to the
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Lord in prayer. Lord, we come to you as your adopted children, as sinful by nature, unable to resolve our predicament on our own, but cleansed by the blood of the
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Lamb, who were called to an eternal hope. The psalmist proclaims that the
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Lord takes pleasure in those who fear him, those who understand, and those who submit to his authority.
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That gives him pleasure. To those who place his sovereign will above all else and have this hope in him, not wishful thinking, but confidence that gives him pleasure.
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This morning, Father, we pray in response to your Holy Spirit that's within us and empowered by the grace that you give us that we would see you.
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We would acknowledge who you are as supreme over all, as our Lord in all that we do in all of our lives, surrendering to you.
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Thank you, Father, for the relationship we can have with you because of your love, and we pray for the love that you do give us.
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Father, we pray, continue to pray you'd be those in need. We know that there is surgery coming up this week.
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We know there are those who are still suffering from the loss of loved ones. We pray, Lord, for your very, very close presence.
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Father, be with our friends, our families who have not yet responded, who have not yet bowed the knee, that the truth of this message of the shepherd would come to them.
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We pray, Father, that even this season, as Easter comes, that maybe they would come and hear, be drawn to you.
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Pray, Father, our hearts would be open today as we hear your word and be with Pastor Jeff.
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Enlighten him with what you would want him to say, we pray in Jesus' name. Amen. Will you stand with me?
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Stand together and sing. Come, people of the Risen King. It says in Psalms, Rejoice!
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Rejoice! Again, I say Rejoice! Come, people of the
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Risen King, who delight to bring Him praise.
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Come all to your hearts to sing to your
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Lord and Son of grace. From the shifting shadows of the earth, we will lift our eyes to Him.
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His steady arms of mercy reach to guide the children.
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Rejoice! Rejoice! Let every tongue rejoice!
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One heart, one voice, for the Church of Christ.
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Rejoice! Come, those who joyous morning sigh, let those weeping through the night.
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Come, those who tell of battle's might, let those struggling in the fight.
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For His perfect love will never change, and His mercies never cease.
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Come, follow us through all our days with a certain hope of peace.
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Rejoice! Rejoice! Rejoice!
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Let every tongue rejoice! One heart, one voice, for the
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Church of Christ. Rejoice! Come now, every man and woman of the faith.
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Come, those who fall or end in death, while the risen people sing.
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Shore to shore, we hear them call. The truth that guides to every age.
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Rejoice! Rejoice! Let every tongue rejoice!
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One heart, one voice, for the
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Church of Christ. Rejoice! Rejoice!
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Rejoice! Let every tongue rejoice!
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One heart, one voice, for the Church of Christ.
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Rejoice! Amen. That's great singing. We are grateful that we get to come together and sing praises to His name.
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Let's pray just for a moment. Lord, there is no one like You. There is no one that we would rather sing to and sing our praises to.
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Lord, sometimes our hearts are not prepared and not ready to sing praises to Your name every moment of every day.
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But You know those moments that are hard for us. You know that we need
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You every moment, every hour. So give us the strength,
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Lord, every day to praise You and to worship You. You are high and lifted up.
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You are above all nations. You are King of kings and Lord of lords.
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We want to raise our voices as strong saints praising the only
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God. Now and forevermore.
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Earthly kingdoms, all dominions bow before Him.
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Praise the name of the Lord. None is holy, none is worthy.
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Now and forevermore. Crowned with adoration,
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He is high above the nations.
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Who is like the Lord, our God? Who is like the
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Lord, our God? Our Lord Jesus bore our weakness to redeem us.
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Praise the name of the Lord in His kindness. He will keep us now and forevermore.
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Crowned with adoration, He is high above the nations.
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Who is like the Lord, our God? Grace has swept the ashes.
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He has turned our grief to gladness.
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Who is like the Lord, our God? Who is like the
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Lord, our God? High and holy.
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High and holy, meek and lowly.
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There is no one like Him. Our Messiah here beside us.
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There is no one like Him. High and holy, meek and lowly.
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There is no one like Him. Our Messiah here beside us.
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There is no one like Him. Crowned with adoration,
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He is high above the nations.
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Who is like the Lord, our God? Grace has swept the ashes.
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He has turned our grief to gladness.
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Who is like the Lord, our God? Who is like the
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Lord, our God? There is no one like our
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God. There is no one like our
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God. He is the
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Lord of all creation. He is the maker of heaven and earth. He does sit on the throne. He is the
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King of kings. There is only one. He is the one true God. Let's continue to sing to Him.
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One voice in the dark. A song that lights up the stars.
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One breath that gives life. One sovereign in power.
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Who speaks with thunder and fire. One Lord, one
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King. There is no other that can compare to You.
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You are the one, oh Lord, in greatness.
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The one who never changes. Jesus, You are the one, the rose of power.
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The one who reigns forever. Jesus, the one true
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God. One hand we take.
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One hand that was slain. One love above all.
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There is no other that can compare to You. You are the one, oh
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Lord, in greatness. The one who never changes.
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Jesus, You are the one, the rose of power.
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The one who reigns forever. Jesus, the one true
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God. You're the one true God.
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And we have seen the glory of The one and only
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Son of God. Yes, we have seen the glory of The one and only
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Son of God. You are the one, oh
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Lord, in greatness. Jesus, You are the one, the rose of power.
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The one who reigns forever. Jesus, the one true
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God. You're the one true God.
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You're the one true God. Amen.
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Good morning. Let's go to that one true
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God in prayer. God, our eyes look to You this morning.
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We pray that You would open our eyes to see wonderful things in Your Word. We pray that You would make our hearts open and submissive to the authority of Your Word.
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God, Your Word cannot be broken. Your Word is true from beginning to end and we confess that that is so.
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And so we come humbly to learn from You. God, I pray that You would help me as a preacher today to be precise and help all of us being trained in Your Word that our minds would become instruments of precision, that we would be rational, that we would think clearly, and that we would be believing of every word that You have spoken.
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So help us, God, from Your Word to be trained in righteousness, to grow in the grace and knowledge of the
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Lord Jesus Christ. Give us a hunger for Your Word, even right now, God.
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Direct our attention to the words of the Savior Jesus Christ, in whose name we pray. Amen.
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Jack was born without an opposable thumb. He did not have the joint that allowed the thumb to come across this way, so he was therefore unable to play team sports.
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He couldn't catch a ball or throw a ball or grip things because both he and his brother had that genetic abnormality where they couldn't grip.
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Now the providence of God in that is that it directed Jack to reading.
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He read all the time, books, day and night, and it caused his mind to develop based on all of his reading.
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But when Jack was only nine years old, his mom died. And this was a great pain to Jack, losing his mother.
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He felt lost and was very much in deep pain.
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A few years later, his father elected to send him to the Winward School in England. So he was at a boarding school, and here it was a very harsh treatment from the professors.
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In fact, this was a miserable place that was known for beating the students. Early 1900s,
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Jack was born in 1898, and here at the Winward School, he was grossly mistreated.
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At age 14, he began to study under one William Kirkpatrick. And Kirkpatrick was an atheist, a very bright man, a clear thinker, yet not submitting to the
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God who made rationality itself. And under the tutelage of William Kirkpatrick, this young boy lost any faith that he ever had and became himself a militant atheist.
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That atheism was only confirmed as an 18 -year -old when he was sent into World War I.
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In the trenches, he saw many of his best friends shot and killed. And one day, a bomb over the wall exploded, and the shrapnel from the bomb entered his body, and he felt his life draining out of him.
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It was a strange sensation, as he describes it, that he did not have fear or much of a thought of anything except to think, okay, this is what it feels like to die.
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But for the grace of God, he was rescued and brought out of the war.
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Jack is known to many of you as C .S. Lewis. C .S.
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Lewis was often called Jack growing up. Of course, many of you recognize the name. Did you know that he was an atheist?
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But by the grace of God, he began to think differently after the war. One of the thoughts that occurred to him, as if God were chasing him down, he had this thought, my argument against God was that the universe seemed so cruel and unjust.
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But how had I got this idea of just and unjust? A man does not call a line crooked unless he has some idea of a straight line.
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What was I comparing this universe with when I called it unjust? He began to realize that unless there is an absolute standard of right and wrong, there is no morality.
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Unless there is an absolute creator, there is no meaning. There's only space dust and particles colliding.
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And so in that, he began to believe in an absolute, that there must be an absolute standard and therefore, he's postulating that there is some kind of God, but he was not at all a
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Christian. In his book, Surprised by Joy, C .S. Lewis recounts these young days in his 20s and then early 30s.
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You must picture me alone in that room in Magdalene night after night, feeling whenever my mind lifted even for a second from my work, the steady, unrelenting approach of him whom
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I so earnestly desired not to meet. That which I greatly feared had at last come upon me in that first term in 1929,
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I gave in and admitted that God was God and knelt and prayed, perhaps that night the most dejected and reluctant convert in all of England.
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C .S. Lewis calls himself the most reluctant convert. As he walked along with his brother and considered the words of Jesus Christ, the voice of that good shepherd called to him and he was surprised to find joy.
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Surprised by Joy is the title of his book. He also went on to write the problem of pain in which he addresses this problem that all of us have.
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Why is there suffering and evil in the world if there's a God who could prevent it? The problem of pain.
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He wrote The Great Divorce and of course, Mere Christianity and some of you kids might recognize
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The Chronicles of Narnia, The Lion, The Witch and the Wardrobe, The Horse and His Boy and all of these fanciful tales that ultimately were meant to point people to God and to Jesus Christ, the
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Savior. C .S. Lewis was not pursuing God. He dies an atheist on the battlefield but for the grace of God.
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He continues an atheist all his days and dying in his bed, militant against God, rejecting
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God, he departs in that great divorce to an eternal hell and suffering but for the grace of God.
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It wasn't that C .S. Lewis pursued God. This reluctant convert was pursued by God.
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The hound of heaven chased him down. The voice of the shepherd called his name,
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Jack. And he came. This is a picture of salvation.
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Church, salvation is by grace. It is a sovereign work of God.
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It is not owed to anything good or humble or responsive in ourselves. It is the work of a sovereign
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God. But for the grace of God, there go I, apart from God, dead in my sin, lost and without hope, without God in the world.
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Salvation is by grace. Now in this world, there are two reactions to the voice of the shepherd.
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Some are resistant for a time but like reluctant converts, eventually, the voice of the shepherd leads them home.
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Others never come and they become obtuse and unreasonable and rejecting and finally, angry against the
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God that they do not know. Obtuse reactions against Christ are common and that's what we find in John chapter 10.
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Go with me. To John 10, verses 22 to 42. This of course is the story of the shepherd, the good shepherd.
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The entire John chapter 10 is about the good shepherd but it really comes to us in two different sections, two halves.
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John 10, 1 to 21 happens at the Feast of Booths and we pick up in John 10, 22 at the
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Feast of Dedication. This is several months later. The Feast of Booths was likely in October and the
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Feast of Dedication in December of the same year. But John arranges these together as a unit because John who puts the gospel together is teaching by what he presents.
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He chooses to include some things that happen and excludes others. In all, John is making a point.
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What was the point in John 10, 1 to 21? It was threefold. One, Jesus is the door.
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He's the only way to heaven. There are not many ways to be saved.
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There is only one gate to the sheet pen. Franklin Graham tweeted this week about Penn State wrestler
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Aaron Brooks. Aaron Brooks just won his third straight
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NCAA title. Now in any sport, if somebody wins three straight national titles, you know they're good.
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He's good at what he does. Stellar career. But each year, Aaron Brooks gives glory to the
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Lord Jesus Christ. This year, he said, Christ is everything. Christ's resurrection is everything.
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Not just his life, but his death and resurrection. You can only get that through him.
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The Holy Spirit is only through him. No false prophets, no
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Muhammad, no anybody else. Only Jesus Christ himself. Franklin Graham tweets that many have criticized
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Aaron Brooks for saying that. But I applaud him, says Franklin Graham. Jesus died for our sins on a
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Roman cross, was buried, and on the third day, God raised him from the dead. He's not dead.
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He's alive. Thank you, Aaron Brooks, for being unashamed of the gospel of Jesus Christ, who declared,
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I am the way and the truth and the life. No one comes to the Father except through me.
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Aaron Brooks had it. Franklin Graham has it. The truth of the matter is there's only one who died for our sins and only one who conquered death.
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And so there is only one door. It's an offensive message because Muhammad can't open that door.
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Indeed, Jesus himself is the door first. Secondly, he's the good shepherd. Jesus is the shepherd in the story.
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He's the one who stands between the sheep and the wolf. The devouring wolf will come and kill the sheep, but Jesus steps in, in between danger and the precious sheep that he loves.
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And because of this great love that he has for the sheep, he dies the death that we deserve.
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He's a good shepherd, not a hireling. A hireling runs because he's only a hired hand.
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But a good shepherd dies for those that he loves. Jesus is a good shepherd.
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And then third, we learned, the good shepherd issues the call.
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And this is the part of John 1 -21 that many people miss. He calls his own sheep by name and there is a certainty that they will follow because they know his voice.
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And he knows them. He has them before the world began and when he calls, effectually calls, they will come.
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So here in John 10 -21, you have the call of the shepherd and it is effectual, it works.
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But there are many who reject and so let's read about them. It begins at the
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Feast of Dedication. John 10 -22, and we'll take it piece by piece as we finish the chapter.
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At that time, the Feast of Dedication took place at Jerusalem. It was winter and Jesus was walking in the temple in the colonnade of Solomon.
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So the Jews gathered around him and said to him, how long will you keep us in suspense?
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If you are the Christ, tell us plainly. Jesus answered them, I told you and you do not believe.
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The works that I do in my Father's name bear witness about me. But you do not believe because you are not among my sheep.
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So in verse 22, first of all, it occurs at the Feast of Dedication. This is not one of the feasts prescribed in the
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Torah. This is one that was foreseen by Daniel when that prophetic chapter is issued,
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Daniel chapter 11. He speaks of a coming false king, a false ruler.
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And that person, in fact, came in the year 168
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BC. His name was Antiochus Epiphanes, a
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Syrian ruler, the Seleucid kingdom of the Greeks. This man,
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Antiochus Epiphanes, swept down from the north as far as Egypt, trying to conquer
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Egypt, but failed. And in his rage, he returned through Jerusalem and took out his anger upon the
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Jewish people. He slaughtered tens of thousands of Jews, and he desecrated the temple.
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He set up a temple to Zeus, the Greek god, in the second temple of Israel.
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Not only that, he sacrificed a pig on the altar because the
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Jewish people abhorred swine as unclean. To mock them, he did these things.
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And for a time, he ran roughshod over the nation of Israel until two years later, 166
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BC, a man named Matthias with his five sons rose up to take back the kingdom of Israel.
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And they fought valiantly until Matthias was killed, and in 164,
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Judah, Maccabee, the son of Matthias, took the reins, and by guerrilla warfare, and by grit, and by courage, and by devotion to the glory of God, they conquered
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Antiochus Epiphanes, and they took back the kingdom. Now what happened at the end of that war, they rededicated the temple.
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Only Antiochus Epiphany, he had desecrated everything, and he had contaminated all of the oil that was set apart for the priests.
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And as the legend has it, we're not 100 % sure if this happened in history, although the rest did. It's possible this is legitimately historical.
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The oil from that was left, just this one jar, never ran out for eight days.
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It continued to burn. And so after that miraculous event, listen, the
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Jews always celebrated an eight -day festival in December, which to this day is called
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Hanukkah, the festival of lights, because the oil did not run out by a miracle.
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So here in verse 22, that's what the feast of dedication is. And I think it's interesting because in verse 23, we find
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Jesus is celebrating that festival. He's walking in the temple, in the colonnade of Solomon.
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In other words, he's gone up, as the other Israelites did, to recognize the festival of lights.
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Of course, in John 8, verse 12, Jesus had proclaimed, I am the light of the world.
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This festival itself points to the light of the world as these candles are lit and the people are celebrating.
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Their Messiah is right there in their midst, but look at verse 24. There will be an obtuse reaction to the good shepherd amongst those who are not his sheep.
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And so in verse 24, the Jews surround him. Remember, they have been intent to kill him for a long time now.
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They've already made their judgment that he's not the Messiah. He is demon -possessed, they claim.
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That's their judgment. And now they're surrounding him, not with a legitimate question, because they ask, how long will you keep us in suspense?
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If you are the Christ, tell us plainly. The implication, of course, being that he's not been forthright.
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He's been beating around the bush. He hasn't come out and said it. But in truth, he, in many places, has already told them that he is the
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Messiah. They're baiting him. They're looking for grounds upon which to accuse him.
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And Jesus answers in verse 25, I told you. He plainly, again claiming, like he did to the woman at Samaria and to the man that he had healed from blindness, he identifies himself as the
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Messiah. He does not hide the fact. He says, I told you. But here's the problem.
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You do not believe. The works that I do in my
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Father's name bear witness about me. Now, nobody read verse 26. Look, you're all reading verse 26.
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I knew that's what you would do. And I'm glad you did because you're good Bereans. Verse 26 reads opposite what many of us would expect it to say.
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Evangelical tradition, very often in our country, has us believing that the reason why people do not believe is because they in their own will have obstinately rejected
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God and therefore God will say, all right then, you're not my sheep.
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You don't believe you're not my sheep. Okay, now let's read the verse. What does
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Jesus actually say? But you do not believe because you are not among my sheep.
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That's interesting, isn't it? I used to read Acts 13 .48 and think, I think my eyes just skim past what
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I was reading. It says in Acts 13 .48, all those who were appointed to eternal life believed.
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In other words, here's how you can explain belief. God has appointed a person unto belief.
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He has elected them to believe. And as sheep, they hear his voice and so they believe.
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The opposite is also true in John 10 .26. You do not believe because, what does it say?
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You are not my sheep. Now they would have a boast if their stubborn, resistant will had stiff -armed the
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Messiah. At least they could say, you tried to get my heart, you tried to get my soul, but I resisted you.
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Jesus doesn't even allow them that much of a boast. He says the reason that you don't believe is because you're not my sheep.
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That's a difficult teaching, isn't it? The problem is not that God has hated them and elected them unto damnation.
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Election refers to the divine activity of God to choose some from the fallen lot of humanity and redeem them for the purpose of glorifying his own grace.
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Why is it that they don't believe? Because the natural state of one who is not a sheep is to be deaf to the voice of the good shepherd.
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It is to be blind, like the man of John chapter 9. It is to be dead in trespasses and sins, according to Ephesians 2, 1 -4.
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The problem is people in Adam are already blind, already deaf, already dead in sin, and so they're not responsive even when they hear truth, even when they see evidence.
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Jesus gives them evidence of his works and yet they do not come. The problem is in them, not in God.
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That God would graciously elect any of the fallen race of Adam is a sign of his graciousness and his love and it's far above and beyond what we could ever ask, think, or imagine.
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But here you see in verse 26 he's passed over them. He has not called them and they do not hear his voice.
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This is a difficult teaching but we'll get back to it in a moment. Let's look at something a bit more happy to us who are sheep.
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Conversely, if many who are not his sheep will be obtuse and deaf and blind and dead, conversely, the sheep will hear his voice.
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Look at verses 27 -30. He said this already earlier. Now he says it again. My sheep hear my voice and I know them and they follow me.
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I give them eternal life and they will never perish.
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And no one will snatch them out of my hand. Isn't that good news?
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That he who began a good work in you will complete it until the day of Christ Jesus.
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Philippians 1 -6. That neither height or depth or angels or principality, things to come, anything in all creation, nothing will separate you from the love of God in Christ Jesus our
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Lord. This is good news. There is nothing that can snatch you from the hand of the shepherd.
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Psalm 95 verse 7 says that we are his people and the sheep of his hand.
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We leap into the hand of the shepherd when he calls us. And having been saved, he holds us secure such that nothing will ever snatch us out of his hand.
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That word snatch here in verse 28 and then again referring to the hand of the father in verse 29.
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That word snatch is harpazo. You may recognize it because it's used,
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I think this is the only other place, in 1 Thessalonians 4 -17 which is the rapture of the church.
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We who are alive and remain will be caught up to meet the Lord in the air. That word harpazo means to snatch.
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There is coming a day when our physical bodies here on earth will be snatched, caught up to meet the
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Lord in the air. Until that day, we are already spiritually, securely in his hand.
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Now, none of us, fathers, mothers, would allow our children, our little sheep, to be snatched out of our hands.
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You know, you see the rise of totalitarian governments around the world.
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And you even see in our country a desire for the state, for the government, to take ownership over children.
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That it's not parental rights to raise children, but that the state has some authority to take children.
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We pray that it would never get to that point where authorities are sent to take children from the homes of those
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Christians who are deemed to be speaking hatefully or indoctrinating their children in the morality of the
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Christian ethic. But it's not impossible for us to imagine that a time like that could come.
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It has come in different communist regimes and totalitarian
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Muslim regimes around the Middle East. It would not be unprecedented in history.
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But I can tell you this about every father and mother in this room. If the state were to come and say, we are snatching your children, we are taking your children to re -educate them and to raise them in these foster homes or whatever plan is devised.
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Every parent in this room would say, over my dead body. And you would mean it and you would stand by it and they could not take your children unless they physically stepped over your dead body to get them.
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But here's the thing about this world. It's possible to step over dead bodies. And that kind of passion, that kind of love that motivates a parent to protect a sheep is not invincible.
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Let me tell you something about our Good Shepherd. Our Good Shepherd stood in between us and the wolf.
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He laid down his life for us. And he said, I have power not only to lay down my life for the sheep,
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I take it back up again. And so he does not say, come over my dead body.
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He says, come over my resurrected life. And there is none in all of heaven, in all of the earth or under the earth, no power in heaven or hell that can snatch a sheep of the living
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God from his hand. You, believer in Christ, are secure in him.
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You cannot lose what was not, first of all, yours to gain. He granted you eternal life.
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He called you. And here is the promise. Look again at verse 28. He says, no one will snatch them out of my hand.
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Same is true of the Father. And he claims here a unity with the Father in essence and in being in verse 30.
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I and the Father are one. Even if he's speaking only of his function as a savior, the one who grants eternal life, verse 28, keeps from perishing and is invincibly strong to keep his own, even that alone, if it's not an ontological claim in verse 30 of having the same being or essence of God, even if he's only speaking of his function, his purpose to save, that alone is a claim to be
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God. Because there is no savior but God himself.
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Isaiah 43, 11. And notice in verse 31, the
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Jews pick up stones to stone him. They fully understand that he is claiming to be
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God. He's claiming to the believer also something deeper and more precious than that.
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It is a doctrine that we call election or that we summarize as the doctrines of grace.
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Briefly, how many of you here, don't raise your hand, would describe yourself as a five -point
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Calvinist? Many of you know exactly what I'm talking about and some of you are confused by that.
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The five points of Calvinism are described in the acronym of a flower called tulip.
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T stands for total depravity. U for unconditional election.
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L for limited atonement. I for irresistible grace. And P for perseverance of the saints.
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These doctrines described in those terms are meant to explain to us that salvation is of the
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Lord. It is all a sovereign work of God. It is not that we are saving ourselves or contributing in any way, but that we were dead in our sin.
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God elected us to be saved, died in our stead, that being the second person. He calls us effectually and we will persevere.
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I wanna say to you, church, it doesn't matter to me whether you call yourself a three -point
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Calvinist or my friend in Colorado, Chase Davis, just took an online test and it said, you're a six -point
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Calvinist or a five -point Calvinist or a four -point Calvinist because different people understand these theological terms in different ways.
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In fact, all of those terms have certain weaknesses, okay? Total depravity could sound like you're saying that people are as evil as they possibly could be, meaning that every person on earth is
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Adolf Hitler all the time, which is not the meaning of total depravity. Unconditional election is a little redundant because if it's election, then it's him choosing and there's no conditions.
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Limited atonement sounds like you're limiting the value of Jesus's blood. Irresistible grace sounds like you can't resist
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God or commit any sin against God's will. And perseverance of the saints sounds like as long as you keep running and don't run out of steam, as long as your endurance doesn't fail, you'll make it.
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So none of those terms, in fact, they came out of a council in 1620, the
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Council of Dort, which was responding to some other teaching called the remonstrance. All of those doctrines are meant to summarize something that you and I can agree to believe right here in one chapter of God's book.
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That is to say, I don't care if you say I'm a four -point Calvinist or you're a Calvinist at all because Calvin is not the issue.
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The issue is the ability to say, I believe Jesus Christ as he spoke in John chapter 10.
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You wanna see those doctrines as intended, all of them in John chapter 10?
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Briefly, we'll do this. Look at verse 26. I think it's better described as total inability.
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The T of the so -called tulip, you cannot come.
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You're unable, you're deaf, you're blind, you're dead. You do not believe because you are not among my sheep.
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Reiterating what he said in John 6, 44, no one can, no one is able to come unless the
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Father draws him. That's the first. Secondly, turn to chapter 10, verse 16.
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Jesus says, I have other sheep that are not of this fold.
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This refers to election. Who are the other sheep? You over there and you and you and all of us this fold?
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He's saying he has you and at the point of time in which he spoke, you and I were not even born.
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He's speaking of us as belonging to this flock, elect for this flock, appointed to this flock before we were even created or even a twinkle in our
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Father's eyes. Election is in John 10, 16.
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Do you want to see particular redemption or definite atonement? What others call the L, it's clearly there in John 10, 11 when we're told for whom
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Christ died. I am the good shepherd.
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The good shepherd lays down his life for the sheep. As Christ bled on the cross, he knew for whom he was interposing his precious blood.
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There would not be a double jeopardy, a double payment whereby Christ paid for your sins and then you would have to pay for them again or anybody would because if Christ pays for your sin and dies for your sin, that sin is atoned for in his blood.
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It is a definite atonement for the ones that he knew. Look at verses 14 and 15. When he says,
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I am the good shepherd, I know my own and my own know me.
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How certain was his knowledge of those for whom he died? Look at the comparison in verse 15.
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As the Father knows me and I know the Father, that's how
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I lay down my life for the sheep. He knows for whom he dies, for whom he lays down his life.
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That is the clear teaching of John 10, 15. I lay down my life for the sheep or in the language of Ephesians 5, for the bride.
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Four out of five would be the effectual call, which I think is better than irresistible grace.
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The effectual call is in John 10, 3, 4, and 5. To him, the gatekeeper opens, the sheep hear his voice and he calls his own sheep by name and leads them out.
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When he has brought out all his own, he goes before them and the sheep follow him for they know his voice.
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Does that sound like a hopeful thing or a certain thing? There's absolute certainty in those words.
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In fact, he says in verse 16, they will listen to my voice.
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So there will be one flock, one shepherd. And then lastly, here we're speaking of the perseverance of the saints.
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I think that's better termed, listen, the preservation of the saints. I know these are deep theological terms, but think about it.
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It's not that you are keeping yourself by running well enough to please him.
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There was once a wandering sheep who went its own way, described in Luke 15.
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This was not described as a goat leaving the 99 sheep, but a sheep who wandered from the fold.
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And the good shepherd went and retrieved that sheep and brought it back into the fold.
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What I'm telling you is that you were known by God to be a sheep before you were ever lost.
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You were already a sheep to him, known to him, and he brought you back to the fold.
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And once he takes up that sheep on his shoulder, once he has that sheep in his hand, there is no power in heaven or on earth that could snatch that sheep from his hand.
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You're kept. It's the preservation of the saints because he is the one preserving you.
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Yes, there will be times in your life where you will wander, but with his rod and his staff, he will comfort you and correct you and bring you back.
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If he saved you, he will not lose you. He doesn't lose any of his own.
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That is the teaching that Jesus so profoundly brings to us today. Now, there is a bit more.
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Verses 31 to 39 are surprising. We've already gone deep, so you guys ready to go deeper?
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I'm nervous. So the Jews pick up stones to stone him, and he says,
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I have shown you many good works from the Father. For which of them are you going to stone me? Verse 33 says,
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It is not for good work that we're going to stone you, but for blasphemy, because you, being a man, make yourself
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God. Now, picture this. This is not just empty rhetoric. They're picking up stones. They're surrounding him.
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They're about to kill him. They're enraged at him, and he answers them back.
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Is it not written in your law? I said you are gods. Stop right there.
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That's surprising, isn't it? I said you are gods.
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If he called them gods, to whom the word of God came, and Scripture cannot be broken. One day we'll preach a sermon on Scripture cannot be broken.
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That's the inerrancy of Scripture, defined as the word of God. Every word, every jot and tittle, everything that the
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Lord has said. You know, in Matthew chapter 22, Jesus bases an entire argument against the
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Sadducees on the tense of a verb. On the tense of a verb.
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God is not the God who was the God of Abraham, Isaac, and Jacob. He says,
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I am the God of Abraham, Isaac, and Jacob. And if so, then Abraham, Isaac, and Jacob are still alive, and there is a resurrection from the dead.
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Sadducee. Matthew 22. Point being, Scripture cannot be broken.
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Jesus affirms that here. And then he says, verse 36, do you say of him whom the Father consecrated and sent into the world, you are blaspheming because I said,
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I am the Son of God. Turn with me to Psalm 82.
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You can't understand what Jesus just did there, unless you're willing to go read Psalm 82. There are two schools of thought, and both of them are within orthodoxy here.
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John Piper agrees with Michael Heiser that the gods or the quote unquote Elohim here is referring to angelic beings, a council that surrounds
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God, and he presides over them. I think evidence for that would be found in the book of Job, when the sons of God appear before God, and those sons of God are actually angels.
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Okay? The other school of thought is the one taken by the Bible knowledge commentary, by Matthew Henry, by John MacArthur.
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And I think the context of Psalm 82 leads me in this direction. However, I will say this.
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Behind the wicked rulers and authorities of this world are demonic forces.
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So whether you're referring to the demonic angelic forces behind a wicked ruler, or you're referring to a human ruler, an authority, in either case, neither of them are
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Elohim, as in God the Father, but the semantic language referring to them as gods could apply.
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So the argument holds in either way, because neither are the true God, but they're here called gods.
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Let's read it. God, that is the one true God, has taken his place in the divine council.
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In the midst of the Elohim, the gods, he holds judgment.
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That word judgment is important. He's judging the judges.
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Now, here's why I think this refers, sons of God here, refers to rulers or authorities who are given godlike authority to execute judgment on earth.
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In fact, what are the Pharisees and the Sadducees, these Jewish leaders, about to do to Jesus?
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What are they holding in their hands? Stones. They're about to kill him with stones. And that is due authority.
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They have, under Levitical law, the right to kill a blasphemer. God has given them that authority in the theocracy of Israel, right?
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Keep reading. But they're not just judges. And I think that's what Psalm 82 refers to.
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How long will you judge unjustly and show partiality to the wicked?
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Give justice to the weak and the fatherless. Maintain the right of the afflicted and the destitute.
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Rescue the weak and the needy. Deliver them from the hand of the wicked. That's what the rulers of Israel were to do.
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Their delegated authority as vice regents on earth, little gods with the little
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G kind of thing, as their representing God on the earth, was meant to care for the sheep.
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They're supposed to be the shepherds of Israel that bind up the brokenhearted and they bandage up the wounds of the sheep that have been hurt.
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But instead, what do they do? They have neither knowledge nor understanding.
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They walk about in darkness. There's that imagery again of John chapter 9, the darkness of being blind to who
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Christ is. All the foundations of the earth are shaken. Now look at verse six and seven.
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This is actually what Jesus quotes. Verse six is the literal quote. I said, in other words, in verse one,
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I said this. I said, you are Elohim, sons of the
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Most High, all of you. Nevertheless, like men, you shall die and fall like any prince.
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You see that? These are the princes, these are the rulers. Matthew Henry says, death mingles the spade and the scepter together.
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The prince who falls holding his golden scepter, ruling the nation, falls into the grave.
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And the worker in the field, tilling with his spade, falls to the ground and death mingles the scepter and the spade.
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You will fall like any man because that's what you are. Yes, you're a ruler. Yes, you're an
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Elohim in this sense. John MacArthur calls it a sarcastic, hyperbolic sense.
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But however you regard it, he's saying, you are the ones who will be judged because you make wrong judgments.
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Arise, O God. Now he's calling on the true God. Arise, O God, judge the earth, for you shall inherit all the nations.
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So that's a short exposition of Psalm 82. Unless we exposit that and understand the context of it, we can't follow
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Jesus' argument. But now we can. So John chapter 10, verse 35, what we have here is simply a rabbinical semantic device.
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The rabbis of Israel would often make this semantic argument from the lesser to the greater.
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Think of that, from the lesser to the greater. If something holds in this lesser circumstance, how much more in the greater?
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So semantically speaking, if God in Psalm 82 can call a mere human judge or even an angel, an angelic counsel, if he can call them
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Elohim, how much more the one who came from heaven and is in fact
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God himself. Make sense? Look at verse 35. If he called them gods to whom the word of God came, that's the lesser argument.
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Scripture cannot be broken. Verse 36. Do you say of him whom the
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Father consecrated and sent into the world, you are blaspheming because I said I am the
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Son of God? What was their charge against him? You, a man, make yourself out as God.
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We read that earlier. The truth of the matter is he, God, made himself a man.
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He is God. That's why he says in verse 36, the Father consecrated me, that means set me apart, and sent me into the world.
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Before Abraham was born, I am. He eternally existed with the
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Father. The Father set him apart and sent him into the world. How much more is it right to call him
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Son of God when he's the eternally existent one, consecrated and sent?
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That's his point. And he uses, therefore, the Scripture to refute their judgment.
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So this then becomes a condemnation of their inability to evaluate evidence. A rational mind can look at the works that Jesus does and say, there's the
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Son of God. That's the conclusion. Look at verse 38. If I do these works, even though you do not believe me, believe the works.
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So the evidence is there. You can make the right decision, you can render the correct judgment, that you may know and understand that the
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Father is in me and I am in the Father. But instead, they remain hard -hearted and seek to arrest him.
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But he escapes from their hands. Now, he didn't need that rhetorical device to keep them from killing him.
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Because time and again, he simply escaped through their midst. When they were about to throw him off the cliff, it says he just walked right through their midst.
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Time and again in the temple, he just leaves. Because he has this restraining power over the will of man.
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He can restrain their will. And he simply does that. What he's doing here is he's condemning their unbelief, their poor judgment.
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So it leaves us with the last three verses. In Jerusalem, they are making wrong judgments.
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He goes out to the countryside and lo and behold, many come. He went away again across the
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Jordan to the place where John had been baptizing at first. And there he remained. And many came to him.
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And they said, John did no sign, but everything that John said about this man was true. And many believed in him there.
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A word about geography. If you're living out in the countryside where John taught, that last final
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Old Testament prophet, you're far more likely to believe in Jesus than if you're born a
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Jewish ruler in Jerusalem. More people get saved in the
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United States of America than in Saudi Arabia. And this simple fact is itself evidence for God's sovereign election.
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He determines the boundaries of our habitation. Church, you would be much better off being born in Malawi where Hamilton is opening orphanages and our church has a hand in that than in Denmark.
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In Denmark, the culture is so dead set against the scripture, which cannot be broken, that very few people find the way of eternal life.
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In Malawi, most people do. Here in the countryside where John used to baptize, the evidence is rightly appraised.
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And what is that evidence? In John chapter five, we were given four points of evidence.
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One, the claim of Jesus about himself. He did that again in John chapter 10.
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I told you, you didn't believe. He testified about himself. Two, was the testimony of John the
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Baptist. That's brought up again here in John 10, 40. The place where John the
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Baptist baptized. He was the shining light. He was that witness that testified to the greater light.
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He was the commissioned prophet to declare to the world, behold the Lamb of God who takes away the sin of the world.
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The third point of evidence was the works that Jesus appeals to again in John chapter 10. The miracles, opening blind eyes, healing the deaf, raising the dead.
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All of these things testify Jesus is the Christ. And the last and final, the greatest witness, is the testimony of the
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Father as given previously in scripture, which cannot be broken. John 5, 29.
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You search the scriptures because in them you think you have eternal life, but these are they that testify of me.
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The book of John gives us these four points of evidence. But notice, there is an intractability, a resistance, even a hatred to the claims of Christ in many people.
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Jesus explains that unbelief in John 10, 26. But church, as we close here, what explains our belief?
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The evidence is there for all to see. Some reject in this way, but in John 10, 40 to 42, many believe.
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What brings in the many? The salvation of our Lord is not limited in some narrow scope.
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It is available to the many. Romans 10, 13 says, everyone who calls upon the name of the
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Lord will be saved. What accounts for your faith?
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And the teaching of John 10 gives you the answer that you ought to give. All praise is unto his glorious grace.
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As you read about these Pharisees, you ought to say, but for the grace of God, there go
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I. When you think of the story of C .S. Lewis, it's an example of God's unrelenting grace chasing him down and giving him eyes to see.
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And that's how you came. That's the point of John 10. It's absolutely a teaching on grace.
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The doctrines of grace, even, as rightly understood biblically. It was the
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Father who elected you and appointed you unto eternal life before the world began.
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It was the Son who interposed for you by his precious blood on the cross, knowing you by name.
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And it was the Spirit who came into your lifetime, gave you the gospel, not with words outwardly only, but by conviction and power and by the
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Holy Spirit, converting you inwardly, that effectual call. So you were saved by the good shepherd.
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He did all of this for you. And you ought to glorify him in that salvation.
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So, in closing, why don't we run to Spurgeon? It's always a good place to end, right?
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With Spurgeon. C .S. Lewis, in reflecting upon his life, he said, it wasn't that I pursued him,
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I was compelled to come in. And by that he was referring to Luke 14, 23.
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Go out to the highways and the hedges and compel them to come in. But Spurgeon said,
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I pause to look at the Herculean labor that lies before me. As well might a little child seek to compel a
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Samson, as I seek to lead a sinner to the cross of Christ.
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Did you hear that? Me leading a sinner to the cross of Christ would be like a little kid trying to lead a
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Samson. Yet my master sends me about the errand. Lo, I see the great mountain before me of human depravity and stolid indifference, but by faith
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I cry, who art thou, O great mountain? Before Zerubbabel thou shalt become a plain.
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Does my master say, compel them to come in? Then, though the sinner be like Samson and I a child,
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I shall lead them with a thread. Don't you love Spurgeon? You can't lead any
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Samson to do what he doesn't want to do. You're a child in the face of Samson, but you go forth and compel them to come in.
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You plead, you offer, and you believe that that small thread is more powerful than man's strength.
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That the voice of the shepherd himself can draw them to salvation. That's why we go out preaching the gospel.
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Not because we think we can convince a hardened heart, but because we believe in the God who levels mountains at his command.
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We believe the power of God will be extended as he wills. Let's pray. So Father, we move on now from John chapter 10, and we thank you for opening our eyes to deep insights in your word.
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I pray that everyone in our church would hold on to John 10 as a teaching about your grace in salvation.
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That none of us would think that we did it, but that we would give all the glory and all of the praise to the good shepherd.
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God, it was you and you alone that did the saving, and we thank you for it.
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We pray, Lord, that you would send us out like children among Samsons, knowing that we cannot change the will of man, but that you can.
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Give us boldness with the gospel, believing that many will come.
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Give us a heart of courage to go preach the good news that whosoever calls upon the name of the
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Lord will be saved. And Lord, I think even now there's somebody listening that has not yet believed in the good shepherd.
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I pray that you would open their heart to believe, draw them, give them eyes to see and ears to hear.
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Let them consider the evidence and believe that Jesus is the Christ, the Son of the living
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God. We give you all the praise and all the glory for salvation.
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In Jesus' name we pray, amen. I once was lost in darkness night, yet thought
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I knew the way. The sin that promised joy in life had led me to the grave.
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I had no hope that you would own a rebel to your will.
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And if you had not loved me first,
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I would refuse you still.
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But as I ran, my help outpaced, indifferent to the cost.
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You looked upon my helpless state and led me to the cross.
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And I beheld God's love display.
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You suffered in my place.
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You bore the wrath reserved for me. Now all
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I know is grace.
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Hallelujah. All I have is
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Christ. Hallelujah. Hallelujah.
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Jesus is my life.
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Now Lord, I would be yours alone and live so long.
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I see the strength to follow your commands could never come from a handsome life.
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In any way you choose. And let my song forever be my only boast is you.
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Hallelujah. All I have is
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Christ. Hallelujah. Jesus is my life.
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Hallelujah. Hallelujah. All I have is
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Christ. Hallelujah. Jesus is my life.
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Jude 24 and 25. Now to him who is able to keep you from stumbling and to present you blameless before the presence of his glory with great joy.
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To the only God, our Savior, through Jesus Christ, our Lord, be glory, majesty, dominion, and authority before all time and now and forever.
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Amen. So here,
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I got it. I mean, I'll do the thing. So Scott... Okay, I'm good.
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So let me just... So Scott, that's your son -in -law. What's your daughter's name again,