John Samson continues his walk through Acts 10 on Today's Dividing Line

Welcome to The Dividing Line today. My name is Pastor John Sampson of King's Church in Phoenix, Arizona. You can find my blog at effectualgrace .com, and that's where I do a lot of writing. I've also been a writer since 2005 at reformationtheology .com, which was the blog site for monogism .com.

All kinds of websites out there, monogism .com, just a great theological resource if you haven't already been made aware of it. It's a delight to be here on The Dividing Line while Dr. White is away on a ministry trip to South Africa.

Please keep up with the latest regarding his movements, his just dramatic openings in terms of what's opened up over there for his ministry. Any update on that, Rich?

Well, he posted on Facebook this morning, and that was short and sweet, and he basically said going on Facebook when you only have 200 meg of data to use until the weekend is frustrating. It shows me how much I use at home and how often I click on links to watch something.

Anyway, I have to do a dialogue with an imam this morning, and then to Pach, which I guess is Pachestrum, to meet with students and faculty at NWU, which I believe is, is that Northwest University? I wouldn't know.

And then he posted later on that he just recorded a cordial but pointed dialogue with Molana Ahmed Pandor and Mohamed Kavidi at the Proclaim building in La Nasia, and now on to Pachestrum and the enjoyable evening with the students there.

And so I think that might be the last we hear from him until the weekend. That probably right there just ate up all of his data.

Do we know how many hours ahead they are over there? What's that? Do we know how many hours ahead they are in South Africa?

I believe he would be, hmmm. They're probably about sleeping now, aren't they? Oh yeah. Yeah. I believe they're nine hours ahead of us is my last recollection, but I could be very wrong about that. I think they're almost parallel with London or Frankfurt, somewhere in there on the time zone thing.

But I think they're right around eight or nine. The UK is eight hours ahead right now. I think they're either eight or nine hours. Okay. So, but that's what's going on, and we'll just continue to pray for him as he moves about.

Absolutely.

Absolutely. Last time on The Dividing Line, we were trekking through Acts chapter 10, and I'd like to pick up from where we left off last time. But before we do that, let's just have a word of prayer, shall we?

Father, thank you for this amazing opportunity to speak of you, to delve into your word. I pray that what is said would be a blessing to all that listen in and watch in. We pray, Father, for all that is in your heart to be accomplished.

In Jesus' name, Amen. Amen. Acts chapter 10, I won't take too much time to review because the YouTube video is up and running and people can have access to that. And hopefully it's been something of a blessing for you to walk through this passage with me because I have certainly been blessed studying these things.

In fact, in the church at King's Church here in Phoenix, we're walking through the book of Acts, and Acts chapter 10 has highlighted itself as one of the most significant chapters in the entire New Testament because of the drama of it all.

We as Gentiles are having full citizenship in the kingdom of God because not only of the cross of Christ and the resurrection, but the events that took place in Acts chapter 10 when Peter visited Cornelius' house.

We talked at length last time about Peter and the keys, and perhaps it was the case that in Acts chapter 2, the keys that open doors, that's what keys do. In Acts chapter 2, Peter opened the door to the Jews.

It was the first Christian sermon post-resurrection of Christ, and in Acts chapter 10, we have what we might call a Gentile Pentecost. Some have called it that because of the outpouring of the Holy Spirit here on the Gentile community for the very first time.

And there, the door to the Gentiles was opened. I would like to just begin in Acts chapter 10, verse 34, which is the start of Peter's first Christian sermon, and we'll pick it up right there. Ladies and gentlemen, this is a word of God.

Peter's Sermon in Cornelius's House

So Peter opened his mouth and said, Truly I understand that God shows no partiality, but in every nation anyone who fears him and does what is right is acceptable to him. As for the word that he sent to Israel, preaching good news of peace through Jesus Christ, he is Lord of all.

You yourselves know what happened throughout all Judea, beginning from Galilee, after the baptism that John proclaimed, how God anointed Jesus of Nazareth with the Holy Spirit and with power. He went about doing good and healing all who were oppressed by the devil, for God was with him.

And we are witnesses of all that he did, both in the country of the Jews and in Jerusalem. They put him to death by hanging him on a tree. But God raised him on the third day and made him to appear, not to all the people, but to us who had been chosen by God as witnesses, who ate and drank with him after he rose from the dead.

And he commanded us to preach to the people and to testify that he is the one appointed by God to be judge of the living and the dead. To him, all the prophets bear witness that everyone who believes in him receives forgiveness of sins through his name.

May God add his blessing to the word of God that's been read in your ears. Last time we talked about several components of the gospel. It's very interesting to me as you look, as we look through the early preaching of the apostolic community, the apostles and the suddenly Stephen as well.

His sermon is marked there, as is the sermon of Philip, a little bit anyway. He preached Christ to them. His message centered in the person of Christ that what is seen and what is dramatized and what is outlined is not certain details about the teachings of Jesus as important as they are, but the person and work of Christ.

Peter, if anyone, Peter could have just elaborated on things that no one else would probably know. Maybe James and John might know some of those things, but even so, there were things that Peter would have known about the Messiah, the Lord Jesus Christ, that others would not have known because of his close connection with him.

Jesus had his 70, he had his 12, but even amongst the 12 there seemed to be Peter, James and John who were especially close to the master. And he could have brought all of that out. He could have given many details we would never have known unless he told us.

But his message was specific about Jesus and what he did in his ministry, his doing good. We talked about that last time. He was the only one who did good in that sense, because there are none that do good.

Romans chapter three makes clear man of his natural disposition in his natural, unregenerate state is unable to please God. But the testimony of Christ was booming from heaven, even at the baptism. This is my beloved son in whom I am well pleased.

Jesus did good. And that's very important as an aspect of the gospel. Jesus not only died for our sins, but he lived for our righteousness. He lived an absolutely righteous life, never having to say sorry once.

I can imagine that being difficult for those around him. And in fact, James, the half brother of Jesus, believed in his Messiah, his brother, half brother after the resurrection. And I don't know, I can only speculate, but it's hard to get around people who are absolutely perfect.

I remember being in classrooms where there was always one, usually a girl, who aced the test and made everyone else look bad. And I could imagine Mary and Joseph saying to all the other people in the family, all the other half brothers and sisters and anyone else there, can't you be more like him?

Can't you be more like Jesus, Yeshua? And after a while, I might get a little old, but Jesus lived a perfect life. And that is a miracle. That's an absolutely supernatural thing that we often overlook because we're so used to the idea of Jesus being sinless.

But think about that. He never had to say sorry once to God. He was the perfect lamb of God. And Jesus' death certainly atones for sin, but his life is what is credited to the believer's account the moment he puts his faith in Christ.

Second Corinthians 521, I'm sure you know the passage. He, God, made him, Jesus, who knew no sin, to be sin for us, or the sin offering for us so that we might be made the righteousness of God in him.

On the cross, Jesus was treated as if he lived my life. And at the cross, God now treats the believer, treats me as if I lived Jesus' life. Justification is a powerful biblical word. And for many a year, it meant to many people, just as if I'd justified, just as if I'd never sinned.

But it means that and far more than that. It means just as if I'd always obey. The righteousness that we have is absolutely perfect because it's not ours. It's Christ's. He is our righteousness. Jesus did good.

A couple of the components we saw last time was the fact that God does not show favoritism. We saw that in the opening words of the preaching of Peter here. Truly I understand that God shows no partiality.

God will save any kind of person, whoever, whosoever shall call upon the name of the Lord shall be saved. Divine election doesn't negate the whosoever's of the Bible. We can say to everyone, whoever will call on the name of the Lord will be saved.

Election simply tells us who in fact will do so. Do you remember in Acts chapter 13, verse 48, it tells us, and as many as had been appointed to eternal life, believed. We're not in the kingdom because of being elect so much as the election tells us who will come to Christ.

We are put in right standing in God's sight by coming to Christ. Divine election just simply tells us that God knows who they are ahead of time. His sheep hear his voice and Jesus knew who his sheep were and he knew who were not his sheep.

And he said in a number of different places, John chapter 10 being one of them, you don't believe because you are not my sheep. Very, very interesting. Second component we saw last time was that Jesus is Lord.

It's a little phrase. He is Lord of all. He's not merely a life enhancement coach, a stress reliever, a peace bringer, although he is the Prince of Peace. He's that and he's more than that. He's Lord.

He's not a mood enricher, a success guru or financial planner. He's Lord of all. Now Jesus can tell us stuff, tell us things that are very and immensely helpful and doing things God's way is always the best thing to do and there are always positive results for following Christ.

But at times following Christ means a denial of earthly riches. It's a denial of the short term success that many would offer in our day as gurus in the health realm or in the financial realm. It's not a quick get rich quick scheme to follow Jesus.

It's oftentimes the fact we have to let goods and kindred go. This mortal life also as Martin Luther penned in that famous hymn based on Psalm 46. He is Lord of all. The Lordship of Jesus is not an option for more committed Christians.

You know, you may have heard this. I made Jesus Savior in 19-something, 1972, 1986, whatever year it might have been. But I made him Lord last week. That's certainly not a biblical idea, concept whatsoever because at first entry point into the kingdom, we make Jesus Lord.

And by the way, we don't make him Lord. In other words, he wasn't Lord before we made him the Lord of our lives. No, he already is Lord. We're just acknowledging his Lordship. He is the King of Kings, whether you and I believe in him or not.

He is the Lord of Lords, whether you and I acknowledge that or not. And one day we're told Philippians 2 tells us every knee will bow and every tongue will confess that Jesus Christ is Lord. So Romans 10 -9 tells us, if you confess with your mouth, Jesus is Lord and believe in your heart that God has raised him from the dead, you will be saved.

It's the entry point in the kingdom of God. So there was no prejudice. God's favor is extended to all. And that's why I'm in the kingdom. God's had mercy on this Gentile, and he's had mercy on so many millions of Gentiles.

And Acts 10 is just an historic account of what took place to tell us how, in fact, he did exactly that. As we walk through the passage, there are other things to point out. There are other things to highlight.

I love the fact that Peter is very clear. And if you look at Acts chapter 2, he wasn't mumbling and fumbling around trying to think of something. It's as if God, the Holy Spirit, made it so clear to Peter, this is what you've got to say.

This is what you've got to present to the people. He says this as he preaches. He is Lord of all. You yourselves know what happened throughout all Judea, beginning from Galilee, after the baptism that John proclaimed, how God anointed Jesus of Nazareth with the Holy Spirit and with power.

He went about doing good and healing all who were oppressed by the devil, for God was with him. We've talked a little about Jesus and his life and his ministry of healing. God was testifying not only of the love of God, but the identity of Jesus.

That's clear from reading, especially John's gospel, where we see the seven signs of Christ. We see the healings of Christ in a very dramatic way that point towards Jesus as the divine son of God. We could spend much time on that, but I think we've established that point clearly.

And then verse 39, and we are witnesses of all that he did, both in the country of the Jews and in Jerusalem. They put him to death by hanging him on a tree. There is no Christian gospel without mentioning the death of Christ.

It's interesting that even in the Christian jewelry around us, we have crosses, silver or gold crosses, usually maybe bronze, but crosses nonetheless. And if you think about it, it's highly unusual that the followers of someone would celebrate someone's death rather than their life.

Really? And when you think about it even further, why would you put a cross on a neck when you it really is a form of execution? It's just the same as if someone put a guillotine around their neck on a silver chain.

If you think about it, it's not a little strange. Why would we want to highlight the means by which the one we love died? It's because of what he achieved by his death, his death for sinners. When we talk of the blood of Jesus, it washes away all sin.

We have redemption through his blood, Ephesians 1 tells us. The blood represents the life of the person poured out. It's blood spilt in death. And it's his death, which is the offense of many people. Many people are offended when we speak of the death of Christ achieving something.

They think, no, we do things. We achieve things. We don't like this idea of substitutionary atonement. Let me say this. Without an atonement, without a substitute, we're dead in our sins. We have no way to please God or be put in right standing with God.

People say, I'm not sure I relate to that. Too bad. You better, because this is the God we deal with. From Old Testament to New Testament, there's blood everywhere. From the sacrificial offerings of the Old Testament to the lamb who by his blood is redeemed, ransomed, people for God, out of every tribe, tongue, people, and nation.

This book is a blood filled book. And we get in because the life of the flesh is in the blood, according to Leviticus 17, 11. His blood represented his life. His life laid down in death. And Peter preached the death of Christ.

Again, I look at what he preached and I look at what he left out. He left out a lot. He would get to that, I'm sure, as he would instruct disciples in various different forms, in different Bible studies as they walk through the Old Testament, as we call it now, because New Testament was still being written at this time.

But he focused on the person of Christ, his life, and his death. What kind of question does the death of Christ answer? What problem did Christ's death solve? What did it do for men? What did it do for God?

These are questions that the epistles, more than any other place in our Bibles, explain. In the gospel accounts, we have a record of what actually happened. There's various different times where the writer will tell us something of what Jesus achieved by his death.

I remember one scripture that comes to mind. He gives his life as a ransom for many, and that's a component of the gospel. But more often than not, what we find are simply the events being described. And what is interesting to me as I read passages like John chapter 19, there's a verse in there that in English takes three words to spell out what it took Mel Gibson almost two hours to unveil in a movie.

Three words in English, they crucified him. And that's it. There was no elaboration. Why? Well, the people of the ancient world knew what crucifixion was. They didn't need a movie to see and understand what those words meant.

But the focus in the New Testament, as well as in the old, I would say from places like Isaiah 53 and Psalm 22 and other places, Messianic Psalms, the focus is on what that death achieved rather than how long the nails were, how thick the crown of thorns was on the head of Christ, the stripes of Jesus on his back, the whipping post incident that we read about in John.

Those things are mentioned, but just as they took him out and scourged him, that was it. They crucified him. But passage after passage after passage in the New Testament seeks to unveil what was happening, what was happening in God's eyes as Jesus, his son, was being crucified.

He brought reconciliation. He brought propitiation. These are words that we need to understand. If you're going to go far in your Christian life, there are certain words you need to know. Just as when you instruct a teenager about driving a car, there are certain things they need to know.

They need to know what a fuel cap is, what a carburetor is, where the water is supposed to go, where the water is never supposed to go. They learn, hopefully without trial and error, to put gas in the gas tank.

And they might be sincere if they put it somewhere else, but that's not going to help the running of the car. Oil needs to go where oil needs to go. And there are certain words that we need to understand as Christians to really appreciate what the cross achieved.

And one of them is propitiation. I remember preaching on that theme one time and said, do you want to get me excited any day of the year? Just send me an email. Say the word propitiation. That will rock my socks.

That will get me excited. Why? Because I understand what it means. It means to remove wrath by means of a sacrifice. And 1 John 2 tells us that Jesus propitiated the Father's wrath. He is our propitiation.

He removed wrath. He actually did it. And this gets us to the concept of a real atonement, an atonement that actually achieved something, not a potential one that Jesus kind of does most of it, but it requires the flicking of the switch so that man being in control turns the atonement on for people for themselves.

Jesus did everything, but we have to flick the switch. We have to make it relevant to us. It's all potential. It's there. It's like the electrical company that's applying the electrics to the home, and it's all available.

The lines are there. The thing can happen. Light can come into the house. Electricity can be used for the benefit of those inside the walls of the house, but you just have to flick the right switch or turn the cooker on or use the microwave.

You have to do something for it to have any benefit to us. The cross actually achieved more than that. It achieved not only the potential of propitiation, removing of wrath. It actually removed wrath for people, for some people, who everyone who will ever call on the name of the Lord, we could call them the elect of God who are scattered throughout the world, according to the book of John.

This is the world as we understand it. The world represents so many different things. Even in the gospel of John, the word world is spoken of in many different tenses and in terms of many different meanings.

It's the context, even though it's one Greek word, kosmos, usually that is spoken of. We know what it means by the context of the word. The word world can mean the world as in the planet. It can mean world as in the universal general public, everybody in the world, but more often it means something different.

That's a word study in itself. But propitiation took place and Jesus removed the wrath due to us. Did he remove it for everyone? If he did, everyone would be saved. No one would be under the punishment of God in hell.

And that has led some to the errant doctrine of universalism. The idea that everybody will be saved because Jesus made propitiation for everybody, right? Well, he didn't. He laid his life down for the sheep.

He gave himself for the church. He gave himself for the church in a way he did not for the United Nations, McDonald's, Burger King, all these other organizations. He gave himself for a specific people.

You remember the angel spoke to Joseph about the birth of Jesus and said, you shall call his name Jesus for he shall save his people from their sins. As Dr. White once said, well, did he? Did he do that?

I believe he did. I believe he saved his people there on the cross and he bought the faith and the repentance of his people and provides it as a gift. And that's why the concept of repentance and faith are key to understand what we would call reform theology, biblical teaching.

Reform theology, I believe, is just a simple way of talking about what the Bible actually teaches. Repentance is a gift. God grants repentance. He gives it. Not only does faith call upon Christ, but it loves Christ.

The heart that expresses faith loves Christ and holds on to him through good times and bad times. I appreciate the fact that faith is a gift. Oh, thank you so much. Excellent. Fresh from the sea. I appreciate the fact that faith is more than the ability to believe.

Now, hear this. Faith is actually a grabbing hold of Christ, a lunging and the trusting in Christ. And God gives faith as a gift. Ephesians chapter two, eight and nine tells us that it's the grace, it's the salvation and the faith.

All of this is the gift of God in the original language. All the preceding clause is in view when it says this is not of yourselves. It is the gift of God, the grace, the salvation, the faith, all of it.

The gift of God. Philippians one twenty nine. It's been given you to believe. Do you appreciate that? I believe Jesus at the cross bought the repentance and faith of his people and now provides it as a gift to the people of God.

Jesus made real atonement rather than potential atonement. Study words like atonement, redemption, reconciliation, propitiation, expiation. These are concepts that just adorn the cross. They refer to a real redemption for real people.

Revelation five nine, I've referred to it. He ransomed. He redeemed people for God out of every tribe, tongue, people and nation. This is the book of Revelation talking about the theme of heaven as they recognize what the cross achieved.

And they look back and say by his death, he ransomed people, not everybody without exception, but everybody without distinction. There'll be all kinds of people around the throne out of every tribe, tongue, people and nation.

Some people have the idea, well, if that's true, wouldn't that stunt evangelism? It's the exact opposite. It's this concept, knowing that Jesus has his sheep in every tribe, tongue, people and nation that really in history, you could trace it all out, caused people to leave the confines of their own security and go to foreign lands because they said, we need to go round up the sheep.

Jesus already has them. The book of Revelation chapter five tells us that he's got a people out there. Let's go round up. Operation Roundup really started the missions movement of the church. Historically, that's the case.

I'd like to give you a quote that I came across by George McLeod. It's quoted by a man called Richard C. Halverson. He says this, I simply argue that the cross should be raised again at the center of the marketplace, as well as on the steeple of the church.

I'm recovering the claim that Jesus was not crucified in a cathedral between two candles, but on a cross between two thieves on the town's garbage heap at a crossroad. So cosmopolitan, they had to write his title in Hebrew and Latin and Greek at the kind of place where cynics talk smut and thieves curse and soldiers gamble, because that is where he died.

And that is what he died for. And that is what he died about. That is where churchmen ought to be and what churchmen ought to be about. I love that quote. Cross is God's answer, not only for the human race in terms of his love for them, but also as a vindication of his own righteousness and holiness.

He didn't just wink at sin, but punish sin severely on the cross as his son suffered the punishment of all those who would ever believe. It's an amazing story of grace. Oswald Chambers said this, all of heaven is interested in the cross of Christ, hell afraid of it, while men are the only ones to ignore its meaning.

Kind of profound. So in any gospel presentation, there'll be the message of the death of Christ, but also the resurrection of Christ. It says in verse 39, and we are witnesses of all that he did, both in the country of the Jews and in Jerusalem.

They put him to death by hanging him on a tree, but God raised him on the third day. And so it goes on. God raised him on the third day. His resurrection was a vindication of all that Jesus said or claimed to be.

I believe it's Revelation, excuse me, Romans chapter one and verse four, where it says he was declared to be the son of God with power by the resurrection. That was God's vindication of Jesus. We're going to move on for the sake of time.

We could spend much time on the resurrection of Christ, but recognize it's a vital component. We saw it in Acts two. We're seeing it again here in Peter's sermon in Acts 10. The next component is something, again, is not often mentioned in the contemporary church.

We talk about God-fearers, and I spoke a little bit about that last time, but there's not much fear of God in the land, in the general community. People are not lying awake at night fearing what might happen if they have an audience with God that night, if they were to die and meet him.

They're not fearing that, not normally, because the church at large haven't told them about a God who is to be feared. They haven't talked about a Jesus who is judge, but Peter did. If we want to have gospel results, New Testament results, I suggest we go to the Gospels and the book of Acts and find out how the early church proclaimed the message.

The technical word for it is kerygma. The theologians like to put a technical word on things, and they would describe the teaching or the preaching of the early apostles as the message, the kerygma. What was it that they preached?

Well, one thing they preached was the death and resurrection of Christ, and another was Jesus as judge. God raised him on the third day and made him to appear, not to all the people, but to us who he had, who had been chosen by God as witnesses, who ate and drank with him after he rose from the dead.

And he commanded us to preach to the people and to testify that he is the one appointed by God to be judge. Judge, judge of who? Of the living and the dead, the quick and the dead, living and the dead.

He's the judge. Does the contemporary church ever speak of him in this way? There's no fear of God in the land, oftentimes because the church has purposely avoided speaking of a God who judges sin. They have talked about the love of God ad infinitum, on and on, over and over, without end, the love of God.

And certainly on every page almost, we see a revelation of the love of God in Scripture. But he's also a holy God, a righteous judge. And Jesus is appointed as the judge of the living and the dead. Do people see him that way?

Do you see him that way? One of the things I talked about last time is the concept of an eclipse. It's not the revealing of something, but the obscuring, the obscuring of something. And in much of the church, there's been an eclipse of God.

You can't dismiss the true God. He's still there. But much of the church is not aware of him because the preachers have spoken of God as love, but not God as judge. And he's both. Behold, then, the goodness and severity of God, the Book of Romans talks about.

That's Scripture. So he is judge. That's another component. And certainly the next one is familiar, or more familiar to us, Jesus is Savior. It says there in the text, everyone who believes in him receives forgiveness of sins through his name.

He came to do what you and I needed most of all, save us from our sins. Jesus is the ultimate substitute. You know, if you're playing in a game, you might be playing on a team that is losing and you're having a bad game yourself.

I've been in that situation many times as a schoolboy playing either soccer or sometimes basketball, never American football over there in England. But I remember being on a team and we were losing. But think of yourself being on a team doing really, really badly.

Every time you touch the ball, it goes to the opposition. You can't keep the ball. You're doing really, really badly. What does the coach do if you're doing that badly? He says, all right, come on off.

And he puts someone else in the game. Wouldn't it be wonderful if you say playing soccer and you're five goals to nil down and the substitute comes on and he scores six goals and you win the game? Well, in a sense, that's what a substitute does.

Someone else enters the arena in your place. And Jesus entered the arena of redemption in our place because he knew we were losing. We had no hope of victory, no hope of getting there. But we have to exit the field for the substitute to come on the field.

And for us to be safe, we have to dispense with the idea that we can save ourselves. We need a savior. We need a substitute. And we need something called total substitution. Jesus at the cross was our substitute.

But I'm saying Jesus in his life was our substitute. That's what's going on in the baptism under John the Baptist ministry, where Jesus is explaining to John who's trying to convince Jesus not to go through with this because the baptism was a baptism of repentance and Jesus did not need to repent at all because he committed no sin.

John had just got through saying, behold, the Lamb of God who takes away the sin of the world, the lamb, the spotless lamb. And yet he's coming to be baptized. What's with this? And Jesus says, look, I haven't got time to explain systematic theology 101 with you.

You'll get this eventually. Maybe not in this life, but you'll get it. But suffer this because in doing this, we will fulfill all righteousness. See, God was giving all Hebrews a bath because they were dirty.

That's what the baptism was, a bath for the people of God. And although Jesus did not need it, he knew his people did. And as the representative of God for the people of God, he went into the waters of baptism.

And God the Father knew how people might react and think, oh, I didn't know Jesus was a sinner. No, Jesus was not a sinner. And so he boomed out from heaven in case people didn't understand. This is my beloved son and who I'm well pleased.

Don't make any false conclusions here. I'm well pleased with my son. Well pleased. He just couldn't keep silent on the issue. And Jesus, though he had committed no sin, went and was baptized in the baptism of repentance.

Here's why. I'm not sure I have ever repented fully 100 of my life over any sin. I've made a good stab at it. But if I really hated my sin 100%, I probably wouldn't sin again, right? I wouldn't go back to it ever again.

For instance, you ever had a time when you were angry? If you really repent of anger, wouldn't you not be ever angry again, ever, ever, ever? Our repentance is usually half baked, even though we have the kernel or the seed of true repentance in it.

God says, you know what? I'm going to treat Jesus' repentance as your repentance. The way he trusted me, even though you, John, have never trusted me 100%, not absolutely fully. And guess what, folks?