Social Justice and the Gospel — Keith Malcomson

I want to just do something different, change a direction. I'm probably gonna preach on this for a couple of Wednesday nights. I believe there's a need for it, an urgency. There's lots of things I don't want to preach, I don't like to preach, yet are vital to the health of an individual Christian.

It's not enough just to preach about Christ. You've got to preach against antichrist. It's not enough to preach the true gospel. You've got to actually challenge, expose, and reject the false gospel. This is what you've got to do with the word of God.

It's not enough to paint a picture of what a true Christian looks like. We've actually got to paint a picture of what a false Christian looks like, or what Jesus called a tear, or a goat. We've got to do both.

And you find throughout the Bible, we're not only presented with the real, we're presented with the false. If you ever meet a preacher who says, I don't preach the negative, I don't preach against things, I'm a positive preacher who only preaches what is real, and only preach Jesus.

I want to tell you, that is not biblical. As a biblical preacher, I only want to preach on the blood, on the cross, on the real person of Christ. But because I love the church, and I love God and his word, and I know the word of God, I am compelled to expose what is false.

The Sermon’s Theme: Social Justice and the Gospel

Now you really wonder where I'm going here tonight. My message tonight, the social, sorry, let me say that again, social justice and the gospel. If you don't understand what that means, don't worry about it.

I'm gonna be very clear, if I can, by God's grace, to explain what I mean. And I want you to turn here tonight to John chapter 12, verse one to verse 12. And I'm gonna also read from Galatians chapter one.

You don't need to turn there, but it's important we just read it. I wanna read John chapter 12, verse one to verse 12. John chapter 12, verse one. Then Jesus, in fact, let me just read from chapter 11 and verse one.

Now a certain man was sick named Lazarus of Bethany, the town of Mary and her sister Martha. Then we go through a whole chapter of 57 verses that deal with Mary, Martha, Lazarus, and Jesus. Then we come to chapter 12, verse one.

Then Jesus, six days before the Passover, came to Bethany, where Lazarus was, which had been dead, whom he raised from the dead. There he made him a supper, and Martha served, but Lazarus was one of them that sat at the table with him, typical man.

Then took Mary a pound of ointment, of spicknard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair, and the house was filled with the odor of the ointment. Then saith one of his disciples, Judas Iscariot, Simon's son, which should betray him, why was not this ointment sold for 300 pence and given to the poor?

Then he said, that is Jesus, sorry, let me say it again, verse six. This he said, not that he cared for the poor, but because he was a thief, and had the bag, and bare what was put therein. Then said Jesus, let her alone, against the day of my burying has she kept this, for the poor always ye have with you, but me ye have not always.

Much people of the Jews, therefore, knew that he was there, and they came, not for Jesus' sake only, but that they might see Lazarus also, whom he had raised from the dead. Will you pray with me here?

Father, we pray right now, Lord God, plead in the blood of Jesus Christ over us. Lord God, we want delivered from every false gospel, every deception, all hypocrisy. We want the real life-changing gospel.

We want the gospel of the Lord Jesus Christ. We want the unchanging biblical gospel. We're not conforming to our generation. We're not conforming to the winds that blow through this hour and this generation.

Lord God, we believe the ancient gospel of salvation, of blood redemption. And my God, give us grace tonight to reject every foreign gospel, ideology, thinking, movement, influence. Lord God, we pray that you would bring us to the scripture and make us to stand strong on the written word of God.

In Jesus' mighty name, amen. Just reading as well from Galatians chapter one. And it says in verse six, listen to this carefully. And this is Paul writing to the churches of Galatia, the churches across an entire region, province, nation.

He preached the gospel to them. He worked miracles among them. He raised up churches in their towns and cities. And yet he has to write a very few years later, less than one decade, writing to them, warning them that they're getting carried off with a false gospel.

It says there in Galatians one and six, I marvel, I am shocked, I am stunned that you are so soon removed from him that called you. In other words, you've changed sides. You've turned everything right around.

You've been called away from him that called you into the grace of Christ onto another gospel, which is not another, but there be some that trouble you and would pervert the gospel, turn it inside out, back to front, subvert it, change it, destroy it.

And they call it the gospel. And they say, but nothing has changed. But though we are an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.

The word accursed used there means damned to hell forevermore. Anyone who changes the gospel, departs from the truth, moves away from what is stated in scripture, gets carried along with a new form of Christianity, contemporary, the latest cutting edge, popular, preached in all the great pulpits.

If you get carried away with that, if you begin to preach a different message, Paul says, even if it's an angel that's come from heaven, even if it's a preacher who wants preach the truth, let him be accursed, damned to hell forever.

Do you realize those that try to change the gospel, there is no hope. You are in serious trouble. If you add to it, take away from it, obscure it, hinder it, are nullified by your traditions. What a dangerous thing to play with the gospel of the Lord Jesus Christ.

The Social Justice Gospel and Its Claims

And yet we live in such an hour and generation. My message here, and I'm gonna preach from John chapter 12. My message is social justice and the gospel. Or I could say the false gospel of social justice and compared to the real gospel of Jesus Christ.

And we find it here in John chapter 12, stated very clearly. There is a new movement sweep in our world. It swept politics and economy and secular society and academics and education. It has got into the schools.

It has swept widely. And that would be one thing if I could stop there. But what is shocking is it's got inside the church. It is promoted as the social justice gospel. That is what they call it. They call it the real gospel, the full gospel, Christ gospel, the biblical gospel.

That's what they actually call it. And they say, if all you do is preach salvation from your personal sin, by a personal savior and a personal experience of salvation, they say you only have half a gospel or part of the gospel.

You need to add social justice. If you from your pulpit do not preach social justice as they explain it, they say your gospel is no gospel. They do not consider it the gospel. Those who are promoting this, they demand equal or equality for everyone.

They believe that all of us should have the same privileges, all the same financial resources, all the same education. All of us should have the same access to the same food, the same housing, the same benefits of life, all of them.

This is what we should have. And that we should have a socially just world and that the church should be preaching this clearly. They demand human rights for every area of life. And they talk about financial redistribution.

That's what they say. It would be fair if we take all the wealth, all the finance and redistribute it so the poor are on the same level as the very rich. They talk about property redistribution, but don't really define it.

And do you know what is the driving force behind this? It is socialism and communism. It isn't Christ. It's not the gospel. It's not the Bible. It is popular preachers and movements. Do you know in this movement, they also bring in a victim mentality.

Everyone is a victim. I'm a woman and I'm being prejudiced against. And that's why you're not giving me the job. I'm a different color or language or ethnos. And that's why you're not giving me the best job.

I ought to have that job. And so they bring in the whole region or area of women, the rich and the poor, of ethnic groups and even sexual preference. So you shouldn't exclude me because I've got different inclinations from you.

This is the mess of the different gospels that are penetrating the church in the 21st century. If it was only the dead churches or the Catholic church or the liberal church that was being affected, I wouldn't worry about it.

But you know what is sad is that those leaders who claim to be Bible-believing, born-again, Christ-centered Christians, I mean, leaders with significant power in the English-speaking world are beginning to be affected by this in a very real way.

They say it's not sufficient that the gospel is confined to personal salvation. They talk about society and culture and national and politics and economics. They talk about the critical race theory, gender ideology, the social gospel or radical environmentalism and even casual socialism that is good for all.

Are you not shocked that in America since the year 2008, socialism, old-fashioned communism has risen with such power? I never thought I'd see the day. You see, when I was growing up, socialism and communism were anathema.

And yet suddenly since 2008, amidst a financial crisis, socialism has come in with a great power and it's even affecting the church. Do you know what a lot of these, and I'm talking now about preachers, men who claim to be born-again in the English-speaking world.

Do you know what they're teaching at the minute in Bible seminaries, Bible schools, popular pulpits, conventions of many churches? You know what they're saying? You're racist if you're white. Because you're white, you are a racist.

If you're another color, you wouldn't be. It's not to do with your words, your actions, your attitude, your sentiments, your opinions. If you're the wrong color, you are a racist. You're an ately racist.

You're responsible for all of the sins of your parents. And also they say, if you're white, you have nothing to contribute or to speak into this actual issue. You need to sit quietly, give authority to other colors and creeds, and you need to listen to them.

You don't understand them. You can't counsel them. You can't preach to them. You need to learn from them and say amen when they proclaim their new social gospel. Now I'm gonna preach John chapter 12. We read when we go to John chapter 12 about Jesus arriving newly in a small village called Bethany.

We've just read in chapter 11, John chapter 11 is an entire chapter about Jesus at Bethany. But you see in chapter 12, verse one, he is returning, coming back again to Bethany. In fact, when I begin to share this, you're gonna see that Bethany was one of his favorite places on the entire earth.

Bethany was a small village, just two miles from the city of Jerusalem. If you imagine the city of Jerusalem, and as you look out, you see the Mount of Olives where Christ preached about Bible prophecy.

Christ would go up there and look down in Jerusalem. If you looked over the other side of the Mount of Olives, you would look down into the valley to where Bethany was. So it was only a two mile journey, but the Mount of Olives was between Jerusalem and Bethany.

But this was a place that Jesus loved to go. It was placed in a ravine and it's still there today. In John chapter 11 and verse 18, it says that Bethany was about 15 furlongs from Jerusalem. That's about two miles.

In John chapter 16 and verse one, it says Bethany, and there's the Holy Spirit giving us this. Bethany, the town of Mary and her sister Martha. Do you know that Jesus, when he thought about Bethany, thought of one house, thought of one family, and thought about three people?

That town, Bethany, when you think about it biblically, you don't think of the political leader or the richest man or the most famous sports personality. When Jesus deals with Bethany, he thinks about one particular home and family.

I actually believe it was a humble cottage surrounded by fig trees. Maybe it had an almond tree out the back or some pomegranates just down the road from it. That's what you have as their home. In Luke chapter 10 and 38, we read that it was Martha's house.

She owned it or had the legal rights to that house. It was her house and we're told that she received Jesus into it when they first met him. Jesus knew them and met them for at least a period of a year and a half, maybe two years, but no more than that.

And it become a very special place to him. In John chapter 11, verse five, it says, now Jesus loved. Remember what we dealt with last week. None of them are preachers. They're not leaders. They're not apostles.

They're not miracle workers. They're not social campaigners. We don't read anything of that about them. And yet Jesus chose this family specifically to be his friends. If you are gonna find him anywhere, you'll find him here.

If you find him sleeping over in anyone's home, you'll find them here. If you see him sitting at a table eating, it's gonna be here unless it's a sinner. But amongst believers, you don't see him sitting at the table of other Christians casually speaking, but you do in their home.

Do you see what a beautiful picture the New Testament presents concerning the friends of Jesus? In John chapter 11, a bit later in verse 35, it says that Jesus wept. Why did he weep? If you're Joyce Meyer, you say it's you, Jesus wept because he was angry that they wouldn't believe him.

That's rubbish. Listen to what it says. Jesus wept. Then said the Jews, behold how he loved him, Lazarus. He filialed him. Here was a man. He is God manifest in the flesh. He knows all things. He has all power.

He can raise a man from the dead. He knows he's about to do it, but he's a friend who has emotion and his heart is broken. He weeps over his friend who has actually died. Even though he is God, yet he has natural human friendship, feelings, and emotions.

That's what makes this so real. He's the same today. He has not changed at all. But what about Bethany? You know, when you come down to the last seven days of Jesus' life, we read at the beginning of John 12 that it was six days before Passover.

Do you know what happens at Passover? Christ gets crucified. He'll die on a cross as the Passover lamb. This is the very last week of Jesus' life. Do you know some of the things that happened? He stayed at Bethany with his friends in this home at their table.

This is where he ate and slept and had fellowship. It was actually from Bethany that he went over the hill, the Mount of Olives, went into the temple, and he turned over tables, got angry, cast out the dove sellers.

Very symbolic, isn't it? Selling doves, the Holy Ghost, in God's house. And he chased them out. And do you know what he said at that time? It is written, and my house should be called the house of prayer, but you have made it a den of thieves.

In Matthew 21, verse 17, it says, and he left them and went out of the city into Bethany, and he lodged there. In Mark 11, verse 11, it says, now the even tide was come, and he went out of Bethany with the 12.

And on the morrow, when they were come from Bethany, he was hungry. And that's when he saw the fig tree without fruit, and he cursed it, and it died. Do you see how he's passing back and forth to Jerusalem, back to Bethany, to Jerusalem, back to Bethany, at the beginning of this last week of his life, before his crucifixion.

He is staying with this family. Now, when we come, and I don't want to confuse you here. When we come to the woman with the alabaster box, we have four different stories in our New Testament. We have it recorded in Luke chapter seven, Matthew chapter 26, Mark 14, and here in John chapter 12.

All stories about a woman who takes an alabaster box of oil or a container with oil, and breaks it to give it to Christ. Do you know all four cases of this are not the same? Not speaking about the same person or the same occasion.

For example, Luke chapter seven is at the beginning of Christ's ministries, maybe three years before this. Whereas when we come to John chapter 12, it is at the end of Christ's ministry. So it cannot be the same.

Remember in Luke chapter seven, the woman there, she was in the house of Simon, the Pharisee. She comes in, she's a sinner. She is immoral, and she begins to wash Christ's feet. Do you remember that? And in the mind of Simon, the Pharisee, a religious man, a radical Bible believer, and he begins to think and says, Huh, if this man was a prophet, why doesn't he know who this is washing his feet?

And Jesus spoke straight to him, didn't he? In a very real way. You know, that occasion, it was a sinner. It was repentance. She was broken and Christ forgave her. He said, I forgive you your sins. Do you know what I believe?

I believe John is the second incident separate from the other two cases. John chapter 12, and we're gonna deal with it here right now, is different than Matthew 26 and Mark 14. I believe Matthew 26 and Mark 14 are the same incident.

And you know what it says about that? It happens four days later, two days before Passover. So we have three records, two different incidents in the last week of Jesus' life of Mary actually anointing the feet of Jesus and then an incident four days later of an unnamed woman in a different house, but in Bethany still doing the same, but she anoints his head.

You can go and study it. I'm not gonna say any more on that. I don't wanna distract you. I've got three points here I wanna preach. I'm preaching on social justice and the gospel. Point number one, the ancient power of the true gospel.

The Ancient Power of the True Gospel

Follow with me here. It says in verse one, then Jesus, six days before the Passover, came to Bethany where Lazarus was, which had been dead, whom he raised from the dead. I want you to see this. When Christ comes this time to Bethany, to this home, to this family, and sits at their table, as he looks around that table, there are miracles of the gospel in that home and family.

This is his friends. These are the ones he's chosen to commune with, to live with, to dwell with. Oh, that we were the friends of Christ, that we enjoyed friendship with Christ. Here you have sitting at the table is a man called Lazarus, who several weeks ago was raised from the dead.

It's about several weeks. And everyone is talking about it. Lazarus was dead four days, and yet Christ raised him from the dead. There is a miracle power with the real gospel. You see, we're not trying to reform people.

We're not telling the homosexual, well, you're born like this, you live like this, you'll die like this. We're not telling a black man, you've got every right to be bitter, unforgiving, angry, because somebody made your great-grandfather a slave, and you've got every right to demand justice.

We don't do that. Do you know what we preach to a man? You've got no right to be angry. If you don't forgive from your heart, oh yes, people may have abused you, but if you don't forgive your enemies, you'll never get in the kingdom of God.

Do you see how the social gospel of justice in our hour that demands justice, you really want justice, you'll go to hell. You really want justice? You know what justice usually means? I want revenge. That's not the gospel.

That is the human gospel of this world. We're angry, we're bitter. Well, you took the land of our ancient Indian tribes in America, and you British came here and abused us Irish, and you Australians took it from the Aborigines.

How far do you want to go back? Do you know the Gaels in Ireland only arrived about 500 AD? You know how here in Ireland, we go, we're the Gaels, we're the ancient Irish. Do you know the Gaels were late comers?

How did they push out? I could tell you, but I won't go there, I'll get in trouble. And so when Jesus comes to Bethany, to this home, he's with his family, each one of them's a miracle. Martha's a miracle, Mary's a miracle, and Lazarus is a miracle.

You see, that's where I want to believe. I believe God saves men who are bitter, jealous, and angry. You may have been abused as a child. I want to tell you, you need to forgive, and you can have your heart set free.

You see, social justice will say, you've got a right to be angry, and bitter, and jealous, and blame God and say, why did you allow this to happen to me? Scar for scar, don't we all have stories? Don't we all have a past?

Aren't there secrets in all of our families? We don't want the world to know about. We've got to be sure that we know the power of the real ancient gospel. You see, it's here in the Bible as plain as day.

There is power within the gospel to make a dead man alive sitting at the table. Notice he's a living miracle, and he's sitting there at the table, and he's eating. You'd think if you've experienced a miracle, why aren't you running up and down the high street?

Here he is sitting for an evening meal. In fact, they prepared a meal for Jesus to come and sit and talk about the things of God. In verse two, it says, there they made him a supper, and Martha served, but Lazarus was one of them that sat at the table with him.

I told you, typical man. This man, but be assured, he could have been the chef, like a Rory. It says they all made him the supper, but you've got Martha serving. Remember, that used to be a part of Martha's problem, that she couldn't come and sit.

But you have Lazarus here just sitting, enjoying fellowship with Christ at the table. A meal has been prepared. Hey, why are you even sitting preparing a meal for Jesus? Don't you think we should give it away?

And go on a mission on the high street to the poor? Isn't this a waste this entire night or gathering? Why have meetings? It says in verse three, then took Mary a pound of ointment. I want you to see this very careful, the power of the ancient gospel.

Does it look, and this is the home, these are the lives where you're seeing the power of the gospel of a changed life. What does it look like? Is it filled with activity, merely for this world and social justice?

Or is it more than that? Then took Mary a pound of ointment. Oh, Spicknard, very costly and anointed the feet of Jesus and wiped his feet with her hair. And the house was filled with the odor of the ointment.

What a dynamic, powerful thing where you see the gospel at work. It changes hearts and it changes lives. You're looking at a miracle here in Mary's life. This is a miracle. This is the grace of God. This is the gospel at work.

And you know what? Each one of you that get impacted by the gospel, it'll produce the very same thing. I believe actually it'll make you into a Mary, a Martha and a Lazarus all at the same time. I believe that these three represent what a real local church should look like.

You see with Martha, you get service or work. With Mary, what do you get? You get real worship unto the Lord. And with Lazarus, you get witness. So look at this. Martha is working. Remember in chapter 11, she got rebuked.

Remember for all of her running about and not coming and sitting at the feet of Jesus. She was cumbered. She was annoyed with her sister. Say, Mary, why are you sitting listening to Jesus instead of coming and helping me?

You remember that? How come he doesn't rebuke her here? She is serving Jesus at the mealtime, no rebuke. Do you know what? There was nothing wrong with her work. It was being cumbered with those things.

You see to serve God, you ought to serve God. You ought to be active. You can't just lay back and say, well, you know, I'm a Lazarus. I just sit here and get fed at the table. I'm enjoying Jesus. Neither can you say you're just a Mary who sits at the feet of Jesus.

Oh, you might be a Martha, but I'm not. Do you know Martha got rebuked for being encumbered with it, hindered from Christ. Work is not wrong. Work is sinful when it hinders you from Christ. But if you stop working and say, I'm just gonna sit here, that is also sinful.

There's an absolute balance in all of this. You see, we're talking about the power of the gospel in the home. All three of these siblings are different and yet Christ loves them all. Mary's very different than Martha, but don't think he loved Mary.

Look at her. She breaks the soil. She actually sits at his feet. Do you think that he loved her more than Martha, who was active and servant? Absolutely not. All of them are involved in this meal to prepare it for Jesus.

But look at Mary, what she does. She brings a pound of ointment. You don't need that amount of oil to anoint Jesus' feet. You really don't. That is far, far too much. And yet she is here and she is pouring out as a public act of love.

See, she loves Jesus Christ. This is the gospel in her heart. It is spontaneous. No one asked for it. She didn't preempt it. But you know what? This oil is one of the most precious things that she has in the house.

It says here that it was very costly. Judas later says, actually you could sell it for 300 denarii. One denarii is a hardworking man's wage for one day. It was 300, so that's like 300 normal, good, hardworking days in a year.

In other words, a year's pay. This ointment represent an entire year's pay, working every working day. And you take that and you pour it out in a few seconds in one spontaneous act of love upon the Lord Jesus Christ.

And she took this pound of ointment, spick and nerd, very costly, and anointed the feet of Jesus Christ. It was natural for her to do. It was a sacrifice. You know what? When you look into this, some say that this oil was probably kept for her wedding day.

This is all she's got. She's in a small village, in a small home, and the houses are older sisters, and she's got a brother. This is all she has. She's probably worked very hard. It's all she has. It's for her future.

It's probably for another person. And yet here she is in one sacrificial act publicly. She's not embarrassed. It's a very personal thing. And she pours it out upon the feet of Jesus. She anoints his feet.

Somehow she knows he's heading for death. And she does that. Jesus calls it a good work, a good work. I mean, this is the gospel at work. Do you know the gospel makes you radical? It makes you passionate.

It makes you to be moved where you pay costly, dear things, and you go, it doesn't mean anything. Jesus means everything. Jesus dominates my life. And here it is in my home, in my own living room, at my own dinner table.

The gospel has the power to impact you and to change you. What a humble position to go down on her knees. You know, in those days when someone come into your house, the servant that you paid would wash the feet of your guest with water.

It was the act of a slave or a servant. It was a very humble, lowly job. And yet what does she do? She washes his feet, but she does it with the most precious thing. You see, I can tell you what you think of Christ because of what you give to him concerning your time.

Where does your time go? Where do your thoughts go? Where does your money go? Where does your strength go? Where do your abilities go? Where do your plans go? See, all of hers was in the person of Christ.

Anyone could have said, you're a fool. I know you think that, but I didn't waste anything. I love the man of Calvary. If you knew what he'd done and change in my life, my entire life is radically changed.

What if a man was to gain the entire world and lose his soul? What does it mean? What does it mean? Absolutely nothing. There's nothing in this world that you could actually buy me with. You know, in Luke chapter 10, we read about Mary sitting at the feet of Jesus.

In John chapter 11, the previous chapter, we read that Mary fell at the feet of Jesus. Here in John 12, we read about Mary anointing the feet of Jesus. She had three experiences at the feet of Jesus. The first one, she sat and she learned at the feet of Jesus.

The second time, she surrendered and submitted herself at the feet of Jesus in a crisis. Number three here, we actually see her anointing the feet and honoring, worshiping, and magnifying the Lord Jesus Christ.

This was an abundant act, a costly act, but what a contrast to somebody else sitting there. Oh, I forgot to tell you, there's others there as well at this meal. The 12 disciples are there. They're all there.

There's maybe other people there and they're involved in this gathering at this particular time. Number two, and that's the first thing I've given you, the ancient power of the gospel of Jesus Christ.

What a power it has, but what does it look like? Since you need to learn, what does the gospel really look like? What is the true gospel? What is the false gospel? Number two, the ancient deception of the social gospel or the social justice gospel.

Judas and the Ancient Deception of the Social Gospel

It's here in this text. Look with me at verse four. Then saith one of his disciples, Judas Iscariot, Simon's son, which should betray him. This situation, what would you say at this time? What would you be thinking at this time?

Would you recognize the gospel or would you say, what a waste? Well, look at Judas. Judas is there. Do you know this is the first time Judas ever speaks in the Bible? Two to three years, we haven't heard him once speak.

This is the very first time. Do you know this is the first time he opens up and reveals his motive, his agenda in words. This is the first time. He's always been so controlled, heading, traveling, ministering, living with Christ, talking with Christ, preaching for Christ, but we have no word recorded ever.

So these are the first recorded words. It's also the first time he gets rebuked by Jesus Christ. First time. And so we see here that he's gonna speak in the midst of this. He's gonna reveal his heart.

This radical dedication to Christ, this real love towards Christ is so dynamic, so powerful, he can't recognize it as the gospel. He actually believes he knows the gospel. He believes he knows what it looks like, what it should entail.

What does he say here? Verse five, why was not this ointment sold for 300 pence or denarii and given to the poor? When he looked at this lavish act of love by Mary to Christ, he couldn't identify it. He's going, this isn't the gospel you preached.

This isn't the gospel we're following. I'm not in this for that sort of gospel. He actually believed what he'd just seen was wasteful. He believed it was distasteful. He believed it was too much. He believed that there is another gospel, a better gospel, and that he knew that gospel.

You see, Judas had an idea of the gospel, but as you should know, it was a false gospel. It was a false agenda. Here's someone who the situation demands that he speaks out. So he's very sure of where he's at.

He is proclaiming his gospel. You know why? He's in it for the money. He thinks the gospel is about money. He thinks the gospel is about your economic condition. He thinks that this is the thing that actually marks you.

Couldn't we have sold this? Doesn't that make sense? Wouldn't you have said amen at the time? Some of you may say tonight, oh no, I wouldn't have sided with Judas. You're gonna see that the other disciples in the room that night were affected by this.

All of them, I believe. You've got Judas presenting another gospel. Isn't that logical? Isn't this a waste? Don't you, here tonight, don't you think that was a waste? Unless you understand the gospel and the person of Christ.

If all you do is look from your perspective, humanity, this world, religion, then it's a waste. What about the poor? What about those that can't feed themselves or clothe themselves? What about those who don't have a house to sleep in the night?