(John) the Glory of the Lord — Willie Mullan

The Four Gospels and the Glory of Christ

Before us very vividly and very fully, the agony of the Master in the garden, and John never even touches it. I hope you noticed that when you read John's Gospel. John doesn't even touch it, and you see the people are staggered because when the Master came to the garden and entered into the garden, he leaves it of his disciples at the gate, as it were, inside, and then he takes three more, Peter, James and John, further up the hill through the olive grove, and in the shadows under, he went a little way further from them, and there the agony actually took place.

And if anyone was competent, humanly speaking, of writing on the agonies of Christ in the garden, surely it was John. Matthew was away at the gate, Mark and Luke were not there, and the one who is most competent, humanly speaking, he's got nothing to say about the blood drops and the agony and the sweat.

Nothing at all. And all this only brings before us the perfection of God's Word. It's a tremendous point, and you must get it. You see, we might stop just for a moment and ask ourselves the question, Why have we four Gospels?

Why have we four accounts? Four separate accounts of our Lord's birth and ministry and death and resurrection. Why four separate accounts? Well, when the Holy Ghost came upon Matthew, and he became the servant of the Lord to write the first Gospel, it seems very clearly that the Spirit of God kept one objective before Matthew in his writing, and that is that he was bringing before us the King of History.

Matthew Presents Jesus as the King of History

The King of History. Watch how much his Gospel begins. I think we should take note of these things. Now, Matthew's Gospel commences in its first chapter and in its first verse with a very remarkable word.

Watch it carefully, because I want to show you something here. Matthew chapter one, verse one. The book of regeneration of Jesus Christ. Now, your next word is the son of David. Next word is the son of Abraham.

Now, why not begin with Abraham and come the other way? Why not go back to Abraham and then come down through all the genealogy to David? Why begin with David? Because David was God's choice for Israel's first king.

Saul was the people's choice. And the throne in Israel is always called the throne of David. And, in fact, the angel called it the throne of his father David. You can see from the very first words that here is someone taken up by God to bring forth the glory of the King of History.

Why it's in the second chapter in this very letter, this gospel, that you have the cross. Where is he that is born King of the Jews? And I could go through the gospel now and find you little tidbits like that that bring before you what is on the writer's heart and mind the whole way through.

And in the garden, the gospel by Matthew is bringing before us, with an inspired pen, the sufferings of the sovereign. It's the King of Israel in rejection, suffering in the garden of Gethsemane. Now, when you come to Mark's gospel, watch how it begins.

Mark, Luke, and John Reveal Different Aspects of Christ

It's different again. Mark's gospel, and the first chapter, beginning of the gospel of Jesus Christ, the Son of God. And you will find in this gospel there is no genealogy whatsoever. None at all. He just goes into the details now of the ministry and life and death and resurrection of Christ.

And this is the shortest of the gospels. And yet in this short gospel we have more miracles than in all the other gospels. You see, Mark is writing with an objective in view. He's writing to bring before us Jesus Christ, not so much as the King of Israel, but Jesus Christ as the covenant of Jehovah.

You'll find that stamp on the gospel the whole way through. When you come to Luke's gospel, you will find there's a long genealogy given, going right back to Adam. Oh, not to Abraham, not to David, right away back to Adam.

Because in Luke's gospel, Luke is bringing our Lord Jesus Christ before us as the man, the man Christ Jesus. And when each of them comes to the garden, why, Mark, he was bringing before us the suffering of the suffering.

And Mark is bringing before us the moanings, the submission of this avarice. And Luke is bringing before us the moanings of the man. Then, why did John not touch the agony? Because I've already shown you why John then does gospel.

When we commenced this gospel, we went away to the end to see why it was written. And in chapter 20, we found these things were written that ye might believe that Jesus is the Son of God. Now, when he comes to the garden, he's not dealing with the agony of a man.

He's dealing with the glory of the Son. And you'll find in these eleven verses tonight little details that bring out unmistakably the glory of the Lord. He wasn't taken up with the agony of the man. He's taken up with the glory of the Lord.

And he keeps very firmly to it. Yes, I'm sure, when he was so near to the agony, when he could see with his own eyes the blood-like sweat that fell to the ground, as he witnessed in the shadow of the olive trees that he'd seen, the Master bowing to the earth and crying in that agonizing cry, Father, it would be possible, I'm seeing it so clearly and knowing it so well, I'm sure he longed to come to tell.

But God didn't want him to. You can see that men were inspired, not just moved by emotion. John doesn't mention it. He does exactly as he's told. If he mentions only the glory of the Lord, wouldn't that teach you the perfection of God's Word?

Oh, men were used, all right, but not as they were moved by their own emotions. They were moved by the Spirit of God. My, this is one of the marks of the perfection of the Word of God. You know, a modernist said to me once, he said, I don't believe in the virgin birth because John never mentions it in his gospel.

And I gave him all the roof he needed. I said, why do you take luster? He said, well, if anybody would have heard this wonderful story, as you fellows call it, surely it would have been John. You remember standing by the cross, the master looked down, and the Virgin Mary is there.

And he looked at her and then looked at John, standing over a bit, and he said, Woman, behold thy son. And then he turned to John and he said, Son, behold thy mother. And John knew what he meant because from that hour John took her home and he looked after her.

And should there be a Roman Catholic there, yes, there's something for you to think about. Because the Virgin didn't look after John. John took her home to look after her, something for you to ponder.

But the idea that the modernist had in mind was this. Surely if John cared for her, and in her old days she lived with John, surely she must have told John about the wonders of the virgin birth. But he says John never mentioned it.

That was his whole argument of his death. So I very calmly said, Do you believe that the master was in Gethsemane and slept like great drops of blood? Of course I do, he said. Why do you believe? Then because Matthew and Mark and Luke, and then he found out why I was lying.

Well, I said, You shouldn't, you know, because John never mentioned it. Tell me, do you believe in the Sermon on the Mount? Well, it was all he did believe in anyway. This is where he bases everything, on the Sermon on the Mount.

Tell me, you shouldn't touch it because John never mentioned it. You must be careful basing things on a place like that. We've got our full Gospels. One brings before us the King, the other the servant, the other the man, and the other the eternal Son of God in all his undimmed beauty and glory.

And I tell you, that's what John is sticking to when he comes here and never mentions the agony. But I think for the sake of the young ones, we should look at some of the other Gospels as they mention.

The Agony in Gethsemane and Christ’s Submission

Have a look at Matthew, chapter 26, please. Matthew's Gospel, chapter 26. Verse 36, Jesus with them unto a place called Gethsemane, and saith unto his disciples, Sit ye here while I go yonder, while I go and pray yonder.

And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy. Then saith he unto them, My soul is exceeding sorrowful, even unto death. Pray ye here and watch with me.

And he went a little further, and fell on his face and prayed, saying, O my Father, be possible, let this come pass for me, nevertheless not as I will. And you will find that the other two, Mark and Luke, they bring the very same thing before us, with just a few different details that we needn't go into this evening.

But you know, there is this phrase that I want to touch before we turn to the glory of the Lord. When our Lord fell upon his face and cried in agony in the dark shadows of the olive groves, be possible, let this come pass for me, nevertheless not my will, as one of the other ones put it, not my will, but thine.

And the Jehovah Witnesses, the Millennial Daughters, the Christodeltians, the Unitarians, and they're all Unitarian anyway, they all get the hold of this verse. And they say, you fellows believe that Jesus was co-equal with the Father, that he was co-eternal, that he was the eternal Son, that he was the one who came out from the Father.

And we do, without hesitation we do. And they say, you believe. And yet in the shadows we hear them saying, not my will. And if you have two wills, there is not one person. There is not the unity. He cannot be the eternal Son.

He cannot be God the Son, God the Father, when you have two wills. The man was not slow at all in that thought at first. But my dear friend, the answer is one of the loveliest in the book. You see, when our Lord Jesus Christ came down yonder and cried that agonizing cry, Father, if it be possible, let this cup pass from me.

We must get down to know exactly what this cup is. You know, some people said that our Lord Jesus Christ was afraid of dying. Nonsense, that's what he came to do. Jesus came and entered the world as a sea of sinners by the sacrifice of himself.

My, he's already talked in this gospel. Except a corn of wheat, fall into the ground and die, he's already said that. He's already said in John chapter 10, I laid down my life for you. He's already said in chapter 3, as Moses lifted up the serpent in the wilderness even so much, the Son of Man be lifted up.

Oh, we don't need to go over all those scriptures. There are many more. Then some people say that when he cried in agony and sweat this blood-like sweat, that he was facing sin. And it was the horror of sin.

Oh, not at all. Not at all. He came to be the sin offering. And let me tell you, if you say that he was afraid of sin, you can never again confess for the joy that was set before him. He endured the cross.

So you'll have to be careful. You'll have to be careful. Remember, in the offering of Calvary, there was a side of it which represented the burnt offering. And that meant that he was giving himself wholly to God, satisfying God.

And he never held back from that. Something deeper still. Something that's so deep that we will need to go careful with now. You see, when he's saying, not my will, but thine, Remember that before that he had said that my meat and drink is to do the will of him that sent me.

Who is those things that please you? And the Father responded, this is my beloved son in whom I am well pleased. No, there was no rebellion now. I want you to get this. He's here on the broad acres of earth.

And he lies in the dark shadows of Gethsemane as the servant of Jehovah. He's been sent. I want you to get this. The Father will never will for any one of us what the servant, and that was this. The Father is willing now, making a will, that the servant shall go out of fellowship with me.

I want you to get this. That the servant is letting all and sundry and all the creative intelligences know that he never willed to go out of fellowship with God himself. But the Father willed it for him.

This is the Father's will, and he never willed it for any other. He never willed that we would get out of fellowship. Too often we get out when we need to get in. But he willed that his son who would become the servant would get out of fellowship.

And you know, in the dark shadows, he's letting all and sundry, even through this agonizing cry, know that I love God, and I will. There are not two wills there. There is the will of the Father for the servant, and there is the servant who was ever in fellowship with the Father, but submitting to the will of God.

It's a tremendous thing. Friends, there is no trouble with the text. It's one of the loveliest ones, yet one of the deepest ones in the book. Now, having touched on this, let's really start the chapter now.

Christ Deliberately Enters the Garden

Come to John 18, and as we step into the garden, watch this first point this evening. Verse 1. When Jesus had spoken these words, and I believe that that phrase, and especially these words, takes in everything that the Master had been saying, from chapter 13 right through to the end of 16.

And everything that the Master had been saying in chapter 17. All his great sayings and all his great supplications are embraced in this phrase. When Jesus had spoken these words, he went forth. That's a very lovely little word there, went forth.

Went forth from where?

Went forth out of the city of Jerusalem with his disciples into a garden. Now, I want to show you something, that the very fact of his going forth out of the city, over the group of children, into the garden, on this particular night, at this particular time, shows that he was giving himself into the hands of the enemy.

I think you all understand that this was Passover night. It's only a few hours since the Master has risen from the Passover table. And you know that Jerusalem was filled with visitors on Passover night.

Why, the city was bulging out at the seams. The streets were swarming with people. Thousands upon thousands had come from everywhere. Thousands had come down from Galilee. And here they were swarming the streets.

And the Galileans were all in the common garb of the Galileans. And almost each one of them had a beard. And if Christ wanted to escape, he'd only drop him away in the crowd. The final was simple enough.

If he would stay in the crowds, and mix with the crowds, with the same God with thousands and thousands, all would be, you can't get him. That's why the high priests, and all the priests, were paying money for someone to betray him.

They knew they couldn't get him if he stayed in the crowd. Now the mere fact that he went out of the crowd, first spotted the fact that he's giving himself now into the hands of the enemy. He's not trying to hide.

He's wanting to let them get him. Plus, plus, plus, number two, he went to the place where Judas knew only too well. Do you see it? Look at your whole reading now. When Jesus had spoken these words, he went forth with his disciples over the brook Tegern, where was the garden, into the which he entered unto his disciples, and Judas also, which betrayed him, knew the place.

For Jesus at times resorted further with his disciples. You know, this was on the eastern side of the city. If ever you see a large picture of Jerusalem, you will notice on the eastern side of the city, of the east gate, just outside the gate is the brook Tegern.

And by a little narrow bridge, he went out of the city and over the gate, and then the mount of Olshan, going straight up, you know, and here are all the people on the bridge, and entering into the island, because it was east, a full moon, you know, and the shadows of the trees were falling on the hillside.

Here that he came from the bustling town, often, often, often, it was here he brought his own little company around him, and under the shadows of these very olive groves, he had prayed time and time and time again.

He left the crowd deliberately. He came to the spot deliberately. He knew Judas was away serving him. Oh yes, he knew. He knew what Judas went through the door to do, and he knew the whole way along to the olive grove that Judas was away getting his miserable thirty pieces of silver, and he knew that he would come to the place because the Lord would most surely go there to pray after the Passover supper.

So he wasn't hiding. All that I want to bring before you now is that John is touching these things that others bypass, and he's touching them to show us the glory of the Lord, and the first thing is this, it's the fearlessness of the man.

The Fearlessness of Jesus

Oh, he wasn't afraid. You know, friend, I'll set you something to do. Go home and start as much as possible, read every word, go through Mark, Luke, John, and find me one spot where Christ was afraid.

Just find it for me, that's all. You can't find it. And when you preachers preach on the uniqueness of our Lord, here's the start for you. Talk about his sinlessness. Oh, see, he was absolutely sinless.

There was nobody like that, you know, in this world. Then talk about his unchanging... There's nobody you'll ever find like that. He never changed. Then talk about his fearlessness. Isn't it a marvelous, thrilling thought that Jesus was never once afraid?

I'll start your thinking. Do you remember he got into the boat with the disciples and went across the lake, and came to the country of the Galilee? As he stepped onto the shore, and coming out of the tombs, coming out of the tombs, two men, here's the wording, exceeding fear!

Monsters controlled by demons! And they're coming out their eyes blazing, exceeding fear!

A monster's got trouble! Well, the monster didn't get excited. He wasn't running for cover, you know.

He just walked on. He dealt with the demon. He put the man at his feet and killed him. Nothing but a moaning echo scared him. Of the devil! And neither should his followers be. Neither should his followers be.

Then you remember when he was in the boat. You remember how the storm came? You remember how the boat filled with water? You remember how Peter, even a professional fisherman who'd been on the sea all his life, he stood up and said, Master, see that we perish!

Ah, and he's afraid. The master looked at him and said, Why are ye fearful? He wasn't afraid of anything, the demonic echo, and he wasn't afraid of anything atmospherical. Neither should his followers be either.

Stop! Do what you like! We're under the wings of God, are we? What we get excited about, you wouldn't think we were the people of God at all sometimes. You'd think we had no God on the throne. You'd think this old fellow in Russia was ruling the whole land.

Ah, don't, don't, don't get away from the vision. God will look after you. Do you remember when the Lord Jesus was in the wilderness to be tempted of the devil? This old book in Mark's Gospel, chapter 1, verse 10.

And wild beasts were with him. Lions and bears and so on. In Judea they had at those times, they were very honest.

And he wasn't scared. Nothing atmospherical, nothing animal.

Nothing animal scared him. He was the Lord of the animals. I actually believe they came and lay at his feet. They were with him, so the Bible says. The wild beasts were with him. They were touched. And here he's proving that if nothing demoniacal, nothing atmospherical, and nothing animal, nothing natural, authority, puny vehicle, would scare him.

You can find them in a new Genesis comic. There he is in the shadows. He's living for them. Say, what a wonderful person our Lord Jesus is. Thank God that John took the time to tell us. Wait a minute.

I haven't finished with the point. But look again at your reading. We'll read it over. When Jesus had spoken these words, he went forth with his disciples over the brook Cedron. You know, that's wonderful that it's there.

That word itself means dark water. That's what the word means. And, you know, I believe as he passed over the brook Cedron, knowing the Scripture so well, his mind so filled with the Word of God, that he was bound to remember the day when David, the great king, was hunted out of Jerusalem, and he went over the brook Cedron, and to remember.

It was the day that Absalom betrayed him. Have a look at it, just to get it in your mind. It's in 2 Samuel, and it's chapter 15. 2 Samuel, chapter 15, and just for the sake of time, at verse 23, 2 Samuel, chapter 15, and at verse 23, and all the country wept with the Lord's voice, and all the people passed over.

The king also himself passed over the brook Cedron. That's how the Hebrew word comes out in English. The other one is the Greek one. Cedron, it's the same thing. And the king also himself passed over the brook Cedron, and all the people passed over toward the way of the wilderness.

There's just a slight difference in the two occasions. You know, when the first king of Israel passed over the brook Cedron, because someone had betrayed him in the city, he was freed from the enemy. He was the only king that Israel will ever have.

When he passed over the brook Cedron, he was getting out of the clouds that he might get into the enemy's hands. He wasn't afraid of the dark waters. You know, when he went over the brook Cedron, he went into the garden, and you know the name of the garden.

It's Gethsemane. You know, Cedron means dark waters. Gethsemane means in Greek the oil press. You see, this was an olive grove that he was entering into, and in the olive grove, somewhere near the gate, was the oil press.

There they put the olives in, and they crushed them, and they bruised them, and they kept crushing them until every particle of goodness squeezed out. That's what the Lord spoke unto him. You know, as he passed over.

The dark waters, only he knew how dark the waters were that night.

And as he passed by the oil press, he would be crushed between the upper and lower millstones of God's wrath, and crushed and bruised and squeezed, praise his name, for a time. Now that was fear. He was walking into the enemy's hand.

The Band of Soldiers and Christ’s Fearless Authority

Look, there's just one more point. Watch it. Watch carefully now.

Verse 2,. And Judas, also which betrayed him, knew the place. For Jesus oft times resorted further with his disciples.

Then, Judas then, having received a band of men, and that's a tremendous word, that word band. It's an old Greek word. And actually, all the scholars are convinced,.

And it must have taken some convincing,.

They're all convinced that this word in Greek represents six hundred men. And I am positively sure it's true. And when Judas went to the temple and got his thirty pieces of silver, he wasn't walking down with two coppers to lift the Lord Jesus, because he knew better.

He was afraid. Temple guard, the word in your inspired book, and it means six hundred soldiers, Roman soldiers. Just a few came down to take them, you know. Judas knew better. But Judas was meaning to do the job and he thought six hundred would be enough.

But you know, they must have made a scene coming out of the eastern gates with their torches, and their swords, and their clappers, of their armor. It was also Dudley of Pink who said, and I mustn't steal it from him, that they came with torches to arrest the light of the world.

And they came with swords to take away the Prince of Peace. Poor fools that they were. But although he knew what was coming, he didn't run. Watch this one. Are you watching? Verse three again. Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh to them with lanterns and torches and weapons.

Jesus therefore, knowing all things that should come upon him, went forth. Take a word again. Went forth from where this time? Went forth from the shadows of the earth this time. Can you see it? He went forth out of the city to a place where it could easily get him.

And when they all come down the road, he comes forth out of the shadows, into the midst and says, Who takes him? You mean to tell me he was afraid? My, the fearlessness of Christ this comes upon us with the inspired pain of John.

John had something to talk about. It was the glory of the Lord he was asking, the agony of the man at somebody else's job. What John is doing here is the fearlessness of our Lord Jesus is down to this.

Christ’s Complete Knowledge of What Would Happen

Well, that brings us to our second point, doesn't it? Do you see this phrase here in verse four? Jesus therefore, knowing all things that should come upon him. Oh, that's a mighty thing. Oh, you know, sometimes my blood boils when I think about these moderns.

One in Belfast has written a book not too very long ago saying that when Jesus Christ was in Gethsemane he didn't know where he was. He's not reading the book. That's all that I can say for him. He's not even reading the book before him.

My dear friends, I have pointed out to this class and I mustn't take the time to go over it that in every chapter in this book, without exception, every chapter, you'll find the knowledge of the Lord.

I really believe that John's gospel was written to show you the glory of the Son of God and his unlimited knowledge. Do you remember how it began? He looked up the mound that Philip brought, do you remember?

And he said to him, A neutral light in whom is no guile. Nathaniel said, Whence knowest thou me? Chapter two, He knew what was in my. Chapter three, Richard Demas comes with flowery language. He knows his need.

You must be born again. Chapter four, He knew the woman at the well, her history, how many husbands you had. The man you're living with is not your husband. Go through all the chapters and you'll find that everywhere it's stamped in knowledge of the Lord.

And here he is standing in the olive grove and he's known all things that shall come upon him. He just stepped out of the shade of the trees and said, Whom's he? By what knowledge he had. All he knew about the poverty of Peter.

My, here's a man standing at his elbow with his hand on the sword ready for action just now. That will take you in sometimes, you know. He knew. You let me down before your Marjoram. Couldn't move the master.

He knew about the poverty of Peter. We'll go this quickly. He knew about the forsaking of friends. He knew about the corruption of Caiaphas. He knew about the gutter of Jabassa. He knew about the cross of Calvary.

He knew the wounding, the bruising, the suffering, the dying. Oh, he knew all things. But he's facing it. That he knew things of a fruit. Whom's he? Oh, wonderful Jesus. Now, John is painting the picture, remember, of the glory of the Lord.

And we have seen the fearlessness of the man. And now you've seen the knowledgeableness of the Lord. But let's get on with it. Now, here's a lovely bit. Verse four. Jesus, therefore, knowing all things that should come upon him, went forth and said unto them, Whom's he?

They answered him, Jesus of Nazareth. Jesus said unto them, I am. The word he is in italics. It wasn't there. He just said, I am. Now, here's a brief phrase, and I wouldn't want to miss it. And Judas also, which betrayed them, stood with them.

Judas Stands Among Those Who Know About Jesus

Oh, how horrible that is. Do you see where he is? Will you sinners give me five minutes with you? Do you see where he is? The man of anything to glory in, you know. Man, you've heard a lot of messages.

And, man, you've heard a lot of messages. And in this place you've seen a lot of miracles. People wonderfully saved and changed. And there's a whole crowd of you here who know a whole lot about the Master.

But you're stuck in the kingdom of darkness tonight with Judas. And you're nearer hell now than you ever were before. That's where you're standing. Judas stood. What a horrible crowd they were. You know, I don't know everybody that was in the crowd.

I only know two men in the crowd. I know Judas was there. I'll tell you, another fellow was there. Have a look at this. But don't you touch me a minute. I'll come back there. Verse 10. Then Simon Peter, having a sword, drew it and smote the high priest's servant and cut off his right ear.

The servant's name was Malchus. Well, he was there. Have a look at the Judas together. Here's Judas. My, he's one of the blackest, darkest, absolute pedophiles. See the fellow standing next to him. He's the high priest's servant.

And there's some of them. All eternity they'll be. Well, some of you in this meeting are standing tonight. Some of you religious boys. That's where you are. Clad in their robes of hampy, dead, formal religion like Malchus.

But you haven't tried to prove them. You've tried. God smite you. The smite and may sleep depart from you. Until your pharisee goes apocryphal. You think it's that way with God.

What a picture you have to go to bed with.

Judas, that's where you are. Hope you don't sleep. Now, let's get down to this. Verse 4. Verse 5. They answered him. They answered him, Jesus of Nazareth. Jesus said unto them, I am. Then as he had said unto them, I am.

They went backwards and fell to the ground. There were 600 of them. That's a wee bit that John's putting in for us. You know what the master's doing? He's letting these weavering boys behind him. But mind you, weavering as they were.

Poor, miserable creatures just like us. Who would let the Lord down in the midst. Mind you, they were on the right side. He came out of the other grove. He said, who are you looking at? John is letting us see the knowledge of the letter of the Lord.

The Lord knew all that lay before. To know what lay before him and to stand up like a man. Bless God for Christ. But do you know this? He's letting them see his power. And the moment he said, I am. That's the name of Jehovah.

Though the Russellites don't like it, you know. I am. When Moses was at the burning woods. He said, I'm going to fight gently. And the voice came saying, I am gentle. I am not I. The name is usual. And the moment he uses the name, what a name it is.

You know, it's a non-finished name, isn't it? I am, I am what? Poor friend, it would take me the night to fill in the check. I am. When he's before the blank man. He said, I am the lunch of the world.

When he's before the hungry cloud. He said, I am the bread of life. When he's before the seeking soul. He said, I am the way, the truth, and I. When he's before the disciple looking for power. He said, I am the true light.

Oh, you can go on forever and ever. Fill it in, man, fill it in. I am the almighty. I am the son of righteousness. I am the lion of the tribe of Judah. I am, I am, I am. Go on, it's unfinished, it's unfinished.

I'll tell you what will finish it. When you do your deep, dire, desperate need. You'll find that sufficiency in I am. I am the sufficiency for all your needs, son. Non-finished name. But look, it's an unchangeable name.

You know, I am can't be I was. Oh, not at all. No, I will be. Oh, no, it'll always be I am. Unchangeable name. And then it's an immeasurable name. Can't measure I am. There's an eternalness of what I am.

You know, there's a nearness of what I am. I am with you. That's what a nearness is. But the bit that I want to get after, after I only put that in for a tidbit for some of the pictures. Look, the bit that I want to get after is this.

The moment that he said I am. His presence and his power. The powerfulness of our Lord. If he looks in over the curtain of Russia and says I am,.

I'll tell you he'll put your little fella back a step or two.

Hallelujah. There's a powerfulness. And John James did well. The fearlessness and the knowledgeableness and the powerfulness. Here's another wee bit. Look at this. Let's have them. They've gathered themselves up, you know.

Then I'll see them again. Whom seek ye? And they said, Jesus of Nazareth. Jesus answered, I have told you that I am. Therefore ye seek me. Wasn't it very tender? Let these go their way. My Mrs. Michef was defending the Jeep.

Christ’s Tenderness in Protecting His Disciples

Isn't that lovely? You see, John is really bringing the glory of the Lord before us. Not the agony of the man. See, others have done that. That's not his job. Oh, he could have done it well. But he's bringing before us not only the agony of the man, he's bringing the glory of the Lord.