To Whom Shall We Go? - SLJ Institute (2022)

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[Message] Now today will you turn with me in your Bibles to John chapter 6 verses 52 through verse 71, and I want to read this section for our Scripture reading. John chapter 6 verse 52 we read,

“The Jews therefore strove among themselves, saying, How can this man give us his flesh to eat? Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me. This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever. These things said he in the synagogue, as he taught in Capernaum. Many therefore of his disciples, when they had heard this, said, This is a hard saying; who can hear it? When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you? What and if ye shall see the Son of man ascend up where he was before? It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. But there are some of you that believe not. (And here John inserts a word of his own.) For Jesus knew from the beginning who they were that believed not, and who should betray him. And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father. From that time many of his disciples went back, and walked no more with him. Then said Jesus unto the twelve, Will ye also go away? Then Simon Peter answered him, Lord, to whom shall we go? Thou hast the words of eternal life. And we believe and are sure that thou art that Christ, the Son of the living God.”

Many of you reading modern versions will no doubt have words something like this, “We believe and we have come to know that Thou art the holy one of God.” The reason for that is that some of the manuscripts have “the holy one of God.” Some have “Thou art the Christ, the Son of the Living God,” and there actually are one or two other similar readings in certain of the other manuscripts. Probably an early scribe copying this confession of Peter and thinking about the well known one recorded in Matthew 16:16 in the vicinity of Caesarea Philippi and remembering that Peter there said, “Thou art the Christ, the Son of the living God,” thought that perhaps the text should read that here. It was copied by other manuscripts down through the years and that’s represented in our King James Version. “Thou art the Christ, the Son of the living God,” but it’s probably “Thou art the holy one of God,” that Peter actually said on this occasion.

“Jesus answered them, Have not I chosen you twelve, and one of you is a devil? He spake of Judas Iscariot the son of Simon: for he it was that should betray him, being one of the twelve.” Those last words I won’t have time to say much about them, but it’s quite obvious that when Peter said, “Lord, to whom shall we go? Thou hast the words of eternal life. And we believe and are sure that thou art that Christ, the Son of the living God.” Jesus in effect modifies this statement by saying, “Peter that’s true of the eleven, but remember there was one of the twelve named Judas Iscariot and that one was a devil.” And he was the one who was in process of betraying our Lord.

May God bless this reading of his word.

[prayer removed from audio]

[Message] Our subject for today in the exposition of the Gospel of John chapter 6 is “To Whom Shall We Go?” words that Peter uses in John chapter 6 in framing a question in the light of the fact that many of the disciples of the Lord Jesus because of the things that he was saying went back and were walking no more with him. The Apostle Paul has a phrase that might well be used as a title for this section, “The Offense of the Cross.” In fact the Greek word translated “offense” in Galatians 5:11 is a word from which we get the English word scandal, and we might even entitle this “The Scandal of the Cross.” One of the interesting things about the scandal of the cross is that when enlightened that which is a scandal becomes something that we glory in and in that same epistle in which the apostle writes of the scandal of the cross or the offense of the cross he also says, “God forbid that I should glory save in the cross of our Lord Jesus Christ by which the world is crucified unto me and I unto the world.” As we sometimes sing, “I take O cross Thy shadow for my abiding place. I ask no other sunshine than the sunshine of his face, content to let the world go by to know no gain nor loss, my sinful self, my only shame, my glory all the cross.” It’s not easy however naturally, in fact it’s impossible, for men to glory in the cross. And our Lord is obviously by the things that he is saying drawing near to conversations concerning the cross and it’s not surprising then that we read that some are being offended by the things that he says.

We’ve been looking at John chapter 6 for a good while and as you know the chapter begins with the feeding of the five thousand, one of the signs of the Gospel of John. It continues with the walking upon the water, another of the great miracles Jesus preformed, and then as is often the case there follows a sermon or a message or a discussion in which the Lord Jesus dwells on the spiritual significance of the things that are set out by the miracles that he has preformed and so this is a great sermon which might be entitled “The Sermon on the Bread of Life” for our Lord of course is that which is signified in illustration in the feeding of the five thousand. He is the bread upon which men should feed.

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When you look at this chapter and particularly in the sermon that follows there are some key points in it, some turning points and they turn on things like questions on the murmuring of some of the people as they listen to him preach and then on the striving or fighting that took place among them. For example, in verse 25 we read, “And when they had found him on the other side of the sea, they said unto him, Rabbi, when camest thou hither?” And in the answer to that question he engaged in some significant teaching concerning himself as the bread of life, and then in verse 41 after he has finished the first section of his discourse “The Jews then murmured at him, because he said, I am the bread which came down from heaven. And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven?” And so our Lord turns to answer those questions that cause the murmuring of them to take place, and finally having dealt with that in verse 52 we read, “The Jews therefore strove among themselves, saying, How can this man give us his flesh to eat?” and so the latter part of the message is taken up in answer to that question, “How can this man give us his flesh to eat?” And when Jesus finishes the discourse in verse 59 there is a difficulty that is raised by the individuals who are listening. They say, “This is a hard saying, and who can hear it?” Our Lord responds to that and finally in the last part of the chapter we have the departure of many of his disciples. So let’s look at the section and we’ll bare these things in mind.

I want first of all to ask you to look with me at verse 52 through verse 59 in which in a sense we have the discourse of our Lord summarized. Most of the thoughts that he has expressed previously in the chapter are found here again, and so what we have is repetition by way of summary. If we could put our Lord’s thought together it would be something like this, “I am the bread of life,” verse 35. “Men should eat the bread of life,” verse 50. “The bread is my flesh,” verse 51. “Therefore men ought to eat my flesh and drink my blood.” Now the occasion of these comments is described in verse 52. “The Jews therefore strove among themselves, saying, How can this man give us his flesh to eat?” That word “strove” is a word that really is the Greek word for fighting. And so they were scrapping among themselves as back and forth they argued some of the things that the Lord Jesus has said, and so “How can this man give us his flesh to eat?” And in answer to that question Jesus speaks of salvation. He speaks of sanctification. He speaks also of the mediation of life through him.

Now look first at his words concerning salvation in verse 53, 54, and 55. He speaks negatively and then he speaks positively. First he says, “Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.” One might ask the question at this point, “What does he mean by his flesh, and what does he mean by his blood, and particularly what does he mean when he says, “Eating the flesh of the Son of God,” and what does he mean when he says, “Drink his blood?”

Some commentators, a very few, but nevertheless, some of them have said that he’s talking about the Lord’s Supper, but I think of course as you read the context there is not anything in this section that suggests the Lord’s Supper other than the words flesh, drinking his blood perhaps. What he really says is, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you,” and I feel that someone sitting or standing in his presence at this time would have perhaps thought of the Passover because the Passover was the great event by which the children of Israel celebrated their deliverance from the land of Egypt and characteristic of the Passover was the shedding of the blood, the blood of the lamb, the blood that was sprinkled on the door posts and on the upper lintel of the homes in Egypt and then the members of the family sat around the lamb and they ate of the flesh of that lamb.

Now he has already spoke of himself as the Lamb of God so I would suggest that if we are to look for any event as the back ground of this it should be to the Passover. “Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you,” and I would suggest that the blood suggests deliverance just as the blood from the Passover lamb was deliverance from the bondage from the land of Egypt and I would also suggest that the flesh, the eating of the flesh, suggests the life that Israel derived by virtue of the fact that they were delivered from the bondage in Egypt. So, to fill out what our Lord is saying, he means simply I say unto you except you eat the flesh of the Son of Man and drink his blood, that is if you do not respond to the saving work of the cross at Calvary you shall not have deliverance and you shall not possess that which to possess is to possess life.

Further he says, “Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day.” And so the life that we derive from eating his flesh and drinking his blood is a life that will never leave us. And all who participate in this life have the assurance of the resurrection at the last day. And so, there is an assurance here of the eternal security of a believer.

Now I think it’s also significant to notice the tenses of the verbs in verse 53. When he says, “Except ye eat the flesh of the Son of Man and drink his blood,” he uses a tense that suggests action as an event, and thus he looks at the event of eating flesh and drinking blood as if they were an event, and that of course would be fitting for the occasion upon which we enter into the possession of spiritual life.

Now he goes on in verse 54 to use the present tense, “Whoso eateth my flesh, and drinketh my blood, hath eternal life;” because those who do enter into the experience of eating his flesh and drinking his blood in salvation do go on participating in our Lord by virtue of our union with him thereafter. So these words I think are words that have to do primarily with salvation, but in verse 56 he puts it all in the present tense by saying, “He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him,” and this dwelling in is suggestive to me at least of the doctrine of sanctification because the Bible teaches us that we are saved by sovereign grace, that is we are saved by the work of God. But the Bible also teaches that we are kept in our salvation by the sovereign grace of God, through the ministry of the Holy Spirit.

In other words, we come to the possession of eternal life apart from works. We come by virtue of the work that Jesus Christ has done. We enter into the possession of salvation by grace, but when we have come to know the Lord Jesus Christ as our own personal Savior and have entered into union with him that work is carried out to its conclusion of the resurrection on into eternity by the continuous work of the Holy Spirit who indwells all of the believers in the Lord Jesus Christ. So I think that when he says, “He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him,” he’s talking about responsiveness to the continuous work of the Holy Spirit within us, and I think the two signs of John chapter 6 beautifully illustrate that because in the feeding of the five thousand we have a beautiful illustration of the possession of life and in the walking upon the water we have a beautiful illustration of our Lord’s keeping ministry for those who have entered into life. The feeding of the five thousand points to our Lord as the giver of life, and the walking upon the water points to him as the guide of the life that he has given to us through the Holy Spirit.

Now these words were spoken, John says, in the synagogue as he taught in Capernaum. Well now he said some rather difficult things. He has said, for example, “All that the Father giveth me shall come to me.” He has also said, “No man can come to me except the Father which hath sent me draw him and I will raise him up at the last day.” He has also said, “Except ye eat the flesh of the Son of Man and drink his blood ye have no life in you.” “Many therefore of his disciples, when they had heard this, said, This is a hard saying; who can hear it?”

Now let us remember that there were three groups of people in the presence of the Lord as he was teaching. There is first of all a great number of Jewish people who were listening. They are spoken of as the Jews in this section. Then there is also a group of people who have attached themselves to the Lord Jesus, who might be called disciples, and then there is the twelve, now only eleven, well twelve so far, but only eleven really since Judas attached to the twelve is not really one of them, but “The devil,” as our Lord says. So we have the Jews. We have disciples and we have also the twelve and Peter their spokesman.

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Now let’s remember that and when we read in verse 60 that many of his disciples when they heard these words said, “This is a hard saying; who can hear it?” that they were responding to the message of the Lord Jesus Christ. Sometimes I think that people think that if the Lord Jesus were the preacher everyone would respond. If the Apostle Paul were preaching in Believers Chapel there would be much better results. Well, I’m willing to grant there would probably be some better results, but let me assure you it would not be because when a man gives a clear presentation of the gospel and gives it in a greater spirit of love that there must therefore be a response. Just think for a moment, who was preaching? The Lord Jesus Christ. Whoever gave the gospel message more clearly than he? No one would debate that. Whoever spoke out of a greater sense of divine love than the Lord Jesus? What was his response? Well he was crucified.

Furthermore how many numbers of people have responded to his message? Well, not a whole lot more, and in fact, not as many as attend Believers Chapel often on Sunday. Amazing thing when you think about it. I remember a few years back it was quite popular for people to say, “When love is felt, the message is heard.” That’s not true. When love is felt the message is not necessarily heard. The facts are that men are unresponsive to the word of God. They are unable to come. They rebel against the Scriptures for the mind of the flesh is enmity against God. It’s not subject to the law of God. Neither indeed can be so that they that are in the flesh cannot please God. Have you ever studied the traditions of the lives of the apostles? Very few of them escaped martyrdom according to tradition. We’re not really certain of the end of most of the apostles, but tradition is almost unanimous in their martyrdom. So when those who were listening to the Lord Jesus said, “This is a hard saying; who can hear it?” they were really representative of human nature.

Now some think that when this statement is given, “This is a hard saying; who can hear it?” that what John means is that they were simply saying it’s very difficult to understand his words, but that’s not the force of this word translated “hard.” This word is a word that does not mean it’s “hard” to understand but hard to take. “This is a hard saying; who can understand it?” But it’s hard because it’s hard to take. It’s offensive. Men rebel against it. Men don’t like to be told you must be born again. They don’t like to be told there is nothing within themselves that makes them acceptable to God in heaven. That’s what we don’t like to hear. So this is a saying that is hard to take. “Except ye eat my flesh and drink my blood; ye have not life in you.”

When we are told that we have our eternal life through the blood of Christ many are repelled by the very idea that the blood of Christ should be that upon which we rest our salvation. Many years ago I had a Bible class in a home here in Dallas of a man and his wife who had been members of a large Methodist church in this city for many years. I don’t not question that one of them may have been a Christian, but one of them always said that she had not been a Christian until relatively late in her life when through a series of circumstances into her home came a group of intervarsity students because one of her children was in college here in the city, or at least in the state, and they had invited me to speak to them and in the course of the message I had happened to give the gospel and made reference to the blood of Christ. She said that was very offensive to her. Her husband had held every office in the Methodist church that it was possible to hold except the office of minister of the church. He had been a steward for many years, a very respected well known business man in the city. She said that was exceedingly offensive to me to say that my salvation was dependent upon the blood of Christ.

But the Holy Spirit was working and worked with her over a considerable period of time and finally she attended one of the meetings, or began to attend the meetings of what is not Grace Bible Church, the church that I was the first pastor of. And one morning she came out of the meeting in the Highland Park Junior High, the school in which we were meeting at that time, and she got in the car and she turned to her husband and she said, “Jay something happened to me today. I don’t know how to explain it, but something happened to me today.” Well what arose out of it was that it was the day in which she was born again she felt and all because she had been first repelled by the idea of the blood of Christ being the foundation of her salvation. These men say, “It’s a hard saying,” that is it’s a repellent saying. It’s one that causes me to rebel. It’s hard to take. Who can understand it?

Now our Lord responds very simply by saying if you find this repellent, if you find this to be very disagreeable, hard to take, “What and if ye shall see the Son of man ascend up where he was before?” What’s going to happen when you see the Son of Man go to the cross and there have him crucified as a common criminal with the Romans and the Jews standing about mocking and then see him being placed in a sepulcher and so far as you know, not rising? What’s going to happen then? If you’re repelled by the words that I’m saying, how are you going to respond to the events that are soon to transpire? But I want you to understand, “It is the spirit that quickeneth; the flesh profiteth nothing.” Don’t think about eating physical flesh and drinking physical blood. “The words that I speak unto you, they are spirit, and they are life.” He does speak figuratively when he says, “Eat my flesh and drink my blood.” He means to appropriate him in the work that he will do of giving his flesh and shedding his blood for the life of both Jews and Gentiles.

And finally he says, “But I know there are some of you that do not believe, and that explains why an individual says, “These things are hard to take; who can understand them?” because there are some who will not respond to the gospel, some who do not believe. And our Lord added at this point, “Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father.” Now we don’t like to respond to something like that. We like to say they didn’t respond because he didn’t give the message plainly enough, clearly enough, or he didn’t speak in sufficient love, but Jesus said, “Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father.”

Now we said a few words last Sunday concerning verse 65 and in relationship to the unconditional election of God. I want to just repeat one or two things because there may have been some of you who were not here. We don’t have time to deal with it in full, but nevertheless we do have such a significant statement in verse 65 when compared with verse 37 that I think it’s worthwhile to remind us again of the connection between them. Remember last Sunday I said that a necessary condition is a circumstance in whose absence a given event could not occur or a given thing could not exist. In other words, if a man is not given to Jesus Christ by the Father, then no man can come to him. Every person who comes to Jesus Christ can only come if he is given by the Father. That’s the necessary condition. We must be given to Christ by the Father. Now these are the words of Christ. They are not my words. They are the words of Christ.

A sufficient condition we said is a circumstance such that whenever it exists a given event occurs or a given thing exists. And we have a sufficient condition in verse 37, the first part of the verse. “All that the Father giveth me shall come to me.” Every one given shall come. No can come unless he’s given. Everyone given shall come. Now that is logically, philosophically a proof of unconditional election. I defy anyone to find anything that will controvert that. So when a necessary and sufficient condition for the occurrence of a given event, here divine election, or the existence of a given thing, election to salvation, is found we have a circumstance in whose absence the event could not occur, or the thing could not exist and which also is such that whenever it does exist the event occurs or the thing exists. And that’s what we have. Everyone given by the Father shall come, shall exercise faith. No one can come who is not given. No I think I can understand how a person not understanding these things yet should say, “This is hard to take.”

I have a good friend who taught me some theology. We were talking about the doctrine of election. He was asking for some explanations of why I refer to the doctrine of election frequently in preaching. And I say, “Well, it’s taught in the Bible and furthermore you were the first one that led me into a line of thinking that led to my conviction concerning this. I said actually what you are hearing,” he was hearing some reports of my preaching, “What you are hearing is only that I am preaching the doctrine of unconditional election. I don’t apologize for that. Jesus taught it. The apostles taught it. The prophets taught it for that matter.” I said, “I think you would understand what people say if you preached it too.”

Now he was my teacher, but I had grown so old by then that I could speak to him man to man, and I ask him, “Why don’t you preach it?” Then you will understand why reactions occur negative to it. He said, “I don’t preach it because it’s too divisive.” Well now it appears to me that that’s a fairly good reason if we were thinking humanisticly, but if we are thinking from the standpoint of something taught in Scripture, and if we do believe that everything taught in Scripture is taught by the expressed will of God, that is as Calvin said, “He’s not let slip something hurtful to the church.” Then it should be preached. It’s part of the word of God. It is revealed to us and we should proclaim it.

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Now if someone should say to me, but you over emphasize it. I’d grant that. That’s possible, but my brethren so neglect it that I feel that I must over emphasize it to give proper expression to the doctrine on the part of the whole body of Christ. You see there is no way in which we can escape this. Someone may say suppose everyone is given. Well then if everyone is given, they all shall come. For everyone given shall come. And we would be forced to conclude that the Bible teaches Universalism. We know that’s not true. Suppose none are given. Well then no man can come to me except it were given to him of my Father. No one shall be saved. Suppose we come by our free will. That’s insufficient, “Therefore said I unto you that no man can come unto me except it were given unto him by my Father.” Suppose we must exercise faith. That’s true. That is true. That’s human responsibility, and furthermore he goes on to say in verse 37 in connection with that, “All that the Father giveth to me shall come to me,” and to come to him is to exercise faith in him. It’s true. We do believe. That’s human response. Faith is coming and the faith in coming is the product of what? The giving, “Everyone given shall come.” You find that hard to take? Who can hear it? Well that’s what they found. They found it hard to take. They found it very difficult because there still rested in them a vestige of self righteousness, the thought that there must be something in us that God finds acceptable and upon which we can rest our hope for salvation. “From that time many of his disciples went back and walked no more with him.”

The departure of many disciples is not an unusual phenomenon. “From that time many went back and walked no more with him.” The Apostle Paul in 2 Corinthians chapter 2 and verse 16 or 15 makes a statement that is very similar. He says in 2 Corinthians chapter 2 verses 14, while you might be finding it in your bibles, “Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place.” Paul is expounding the principles that governed his ministry,

“For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish: To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things? For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ.”

And we must speak in Christ even if the words of Christ prove divisive; we must still speak to words of God in Christ. “From that time many of his disciples went back and walked no more with him.” The Lord Jesus turned to the twelve and he said unto them, “Will ye also go away?” That’s very interesting isn’t it? Disciples have left him. Now it’s possible to understand these as believers who found his doctrine of unconditional election something that they didn’t like to respond to, and they left. That’s possible. I don’t want to debate that point because it really would take us far astray from this text. It’s my own personal opinion that that’s not the case here, that these are individuals who are outwardly his disciples, but not really his disciples. Now I think they had gone along with the crowd. People like to go along with the crowd. Where is the crowd going today? And so they go. But they are not really part of what’s really happening, and they weren’t part of what was really happening. They had gone with the crowd.

Later John tells us in his first epistle concerning some who had been among them and who left. He said, “They went out from us because they were not of us.” They were in our midst. They were of us in the sense that they were in presence with us bodily, but they were not really of us. They didn’t have the same disposition. They didn’t have the same life. They didn’t have the same appreciation of the truth that we had. They went out from us but they were not of us. And furthermore he said, “If they had been of us they would have continued with us, but they went out that it might be manifested that they were not really of us.” “Many of his disciples went back and walked no more with him.” You see the Lord Jesus preferred a little not of men confirmed in the faith, resolve to make the sacrifice it imposed rather than have a large crowd of individuals who were only in appearance attached to his person. He was not interested in statistics. He was interested in men who were of them and who were willing to make the sacrifice for the preaching of the gospel of Christ. Well Peter responds to his question, “Will you also go away by saying, “Lord, to whom shall we go, Thou hast the words of eternal life and we believe and we have come to know that Thou art the holy one of God.”

Now that question has wide ramifications. I wish it were possible to talk about some of the things that come to my mind when I hear Peter’s words again, “Lord, to whom shall we go?” Shall we go to philosophy? Someone has called philosophy man’s attempt to befuddle himself scientifically. [Laughter] Philosophy however is a valid study. When men study philosophy they deal with the consistency and clarity of things that have to do ultimately with reality. Philosophy is perfectly alright providing we understand it to be under the word of God. The Apostle Paul in Colossians chapter 2 and verse 8 tells men to, “Beware of philosophy which is vein deceit.” But philosophy, the study of laws of thought, for example, logic, and the study of metaphysics and epistemology and other things that have to do with consistency and clarity regarding reality is a good study, and in fact if you had studied philosophy you would appreciate even more what it means to have sufficient and necessary conditions. You’d understand the force of the argument that is produced by those words. When we, however, put philosophy above the word of God, that’s something else. As Helmut Thielicke has said with reference to that, that when we make philosophy superior to the word of God then the gods take over, the gods not of heaven, but the gods of earth. The laws of identity, or the laws of thought inclusive of the law of identity, are laws that we must know about, and we must of course be responsive to them.

Shall we go to science? The world today thinks of science as a neutral endeavor, but it’s not a neutral endeavor. It begins with presuppositions. People like to think well in religion you take things by faith. But in science you deal with facts. How foolish. How foolish. Let me just for a moment tell you why science is a faith endeavor just as much as spiritual things are a faith endeavor. Science is supposedly grounded in the scientific method of observation, hypothesis, and conclusions.

Notice the presuppositions in science. Think about them for a moment. The universe can be understood by rational procedure. Where has that ever been proved? That’s never been proved. That cannot be proved. That’s a presupposition. Order exists in the universe and is discernable. That’s a presupposition. That’s never been proved. That cannot be proved. Third, that nature behaves in the same way whether we observe it or not, another presupposition. The phenomena that we observe here and now are valid there and then. That’s a faith presupposition. The human mind is able to form descriptive concepts of the universe. That’s a faith presupposition. That a direct correct correspondence exists between the events of the universe and man’s sensory brain responses. That’s a faith presupposition. That’s never been proved. Seventh, that the scientist’s fellow workers do and report their work honestly, that’s been disproved many times. [Laughter]

Science is a faith endeavor. When we say religion we take by faith science we look at facts, who is fooling who? The scientists, if they have that idea, are the ones who are living by faith. Shall we go to science built on induction? You can never know anything from induction. In fact science has done such a great job of propaganda that people say the way to study the Bible is by inductive Bible study. Would anybody question that? Well they ought to. You can never know anything by induction. You can never actually know anything by induction. In the first place you can in ever know you have all of the facts necessary for the induction. You can never know that your hypothesis is the hypothesis that explains the facts as you see them. So, you can in never know that your hypothesis is the only possible hypothesis. You can never know anything by induction. People ought to know things like this, but they don’t, unfortunately.

Bertrand Russell who was one of the great thinkers of the 20th Century, although he was an unbeliever more than once pointed out that the inductive principle is incapable of being proved or disproved by an appeal to experience. He’s told an illustration of the way in which we might induce facts by observance of things, for example, a horse that’s been driven along a certain road resists the attempt to drive him in a different direction. Or let’s take a chicken. He said the man who is fed a chicken everyday throughout his life at last wrings its neck instead, showing that more refined views as to the uniformity of nature would have been useful to the chicken. [Laughter] An induction of the facts would not have helped him a great deal when he lost his neck. Shall we go t science?

Shall we go to materialism? The Lord Jesus tells a parable about materialism about a rich man whose money was producing so much that he was able to have programs on hundreds and hundreds of radio stations.

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“The ground of this rich man brought forth plentifully: And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits? And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods. And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry. But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided? So is he that layeth up treasure for himself, and is not rich toward God.”

Shall we go to materialism? Shall we go to Moses and the religion of Judaism? Moses said go to Christ. Shall we go to religion itself? Why Jesus said to the most religious man of his day, “You must be born again.” There is no place to go. Peter said it well, “Lord, to whom shall we go?” Philosophy, science, materialism, Moses, religion, they are not saviors of the helpless. They are not saviors of the unable. The Lord Jesus is the Savior of the unable.

Occasionally people will say, “Well if we are unable to believe then there is nothing we can do.” You know the Bible does not teach the absolute inability of men to come to Christ. It teaches the absolute inability of men to come apart from Christ, but it teaches the ability of men to come through Christ. For our Lord is the Savior of the helpless. As to the man with the withered hands Jesus said, “Stretch forth your hand.” He couldn’t stretch his hand forth. He was unable to do it. That’s why he’s the man with the withered hand. But by the power of God though Christ, through his word, he stretched forth is hand, and so the unable are able to come through Christ. He is the Savior, the only Savior of the unable. He’s the only Savior of the helpless. He’s the only Savior of those who cannot save themselves. “To whom shall we go Lord, Thou hast the words of eternal life.” Peter was right when he said simply, “We believe and we are sure that Thou art the holy one of God.” Jesus only questioned one aspect of his confession. He said, “Have not I chosen you twelve, and one of you is the devil?” Peter you’re absolutely right except that there is one of you who has not come. And that one is Judas.

Well I’d like to suggest because our time is up that the proper response to Peter’s words, “Lord to whom we shall go?” is best expressed in the words of the prodigal. “I will arise and go to my Father.” May God help you in your inability to come to Christ who saves the unable. In your helplessness come to him who saves the helpless, and in your guilt and in your condemnation come to him who removes guild and condemnation. Come to Christ. Receive him as your own personal Savior.

[Prayer] Our gracious God and Heavenly Father, We thank Thee and praise Thee for these wonderful words of the Lord Jesus Christ. How wonderful it is to know that there are those given by the Father to the Son. And while we do not know their identity and cannot count their number, we see them in those who respond by eating his flesh and drinking his blood, believing in him. And Lord if there should be someone in this audience who is not yet come, O give them no rest or peace until they rest in Christ…

[RECORDING ENDS ABRUPTLY]

Posted in: Gospel of John

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FAQs

How do you pray for the Apostles? ›

Jesus Teaches the Apostles How to Pray | The Bible - YouTube

How do I make my calling and election sure? ›

“I would exhort you to go on and continue to call upon God until you make your calling and election sure for yourselves, by obtaining this more sure word of prophecy, and wait patiently for the promise until you obtain it.” (Teachings, p. 299.)

What are some attributes of holiness? ›

In this article, we're going to unpack five attributes of God's holiness.
  • God's Holiness is Providential. First, God is holy in His omniscience, or providential knowledge. ...
  • God's Holiness is Present. ...
  • God's Holiness is Powerful. ...
  • God's Holiness is Infinite. ...
  • God's Holiness is Incomparable. ...
  • The Promise.
Dec 9, 2019

What does election mean in the Bible? ›

Election within the Bible is the notion that God favors some individuals and groups over others, an idea that finds fullest expression in the Hebrew Bible's affirmation, supported in the New Testament, that Israel is God's chosen people.

What are the powerful prayers? ›

The 15 Most Powerful Prayers
  • The Lord's Prayer. Our Father who art in heaven, ...
  • Breathe in me, O Holy Spirit, that my thoughts may all be holy. ...
  • The Lord is my shepherd; I shall not want. ...
  • O gracious and holy Father, ...
  • Morning Prayer. ...
  • Christ with me, Christ before me, ...
  • The Serenity Prayer. ...
  • Bless all who worship thee,
Sep 30, 2020

What is the apostle prayer? ›

The Apostle's Creed

I believe in God, the Father Almighty, Creator of Heaven and earth; and in Jesus Christ, His only Son, Our Lord, Who was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified; died, and was buried.

What does the call of God mean? ›

God's calling is holy.

In the Bible, the word “holy” is often used to describe something or someone that is set apart for a sacred purpose. To say that we carry a “holy” calling means that it is very special and should be greatly valued.

What does the Bible say about my calling? ›

Ephesians 4:1-6

As a prisoner for the Lord, then, I urge you to live a life worthy of the calling you have received. Be completely humble and gentle; be patient, bearing with one another in love. Make every effort to keep the unity of the Spirit through the bond of peace.

Whats the difference between called and chosen? ›

What Is the Difference Between 'Called' and 'Chosen'? - YouTube

What are types of holiness? ›

The founder of the Methodist movement, John Wesley, said there are two types of holiness, personal holiness, which is growing your personal relationship with God, and social holiness, which is showing love to others through caring for their physical needs.

What is a holy person called? ›

1. holy person - person of exceptional holiness. holy man, saint, angel. Buddha - one who has achieved a state of perfect enlightenment. fakeer, fakir, faqir, faquir - a Muslim or Hindu mendicant monk who is regarded as a holy man.

Who is a holy person? ›

A holy person is a religious leader or someone who leads a religious life. The Indians think of him as a holy man, a combination of doctor and priest. Synonyms: devout, godly, religious, pure More Synonyms of holy. 3. adjective [ADJECTIVE noun]

Who are chosen by God? ›

chosen people, the Jewish people, as expressed in the idea that they have been chosen by God as his special people. The term implies that the Jewish people have been chosen by God to worship only him and to fulfill the mission of proclaiming his truth among all the nations of the world.

How do you know if you are God's elect? ›

How do I know that I am elect? How do I know my faith is genuine?

What does it mean to be elected by God? ›

God unconditionally elects certain people even though they are sinful as an act of his saving grace apart from the shortcomings or will of man. Those chosen have done nothing to deserve this grace. In Calvinist and some other churches (Waldensians, Katharoi, Anabaptists, Particular Baptists, etc.)

How do you pray? ›

The Lord's Prayer (Matthew 6:9–13) is Christ's response.
...
I hope they will encourage you to make 2022 a year of prayer.
  1. Know to whom you are speaking. ...
  2. Thank him. ...
  3. Ask for God's will. ...
  4. Say what you need. ...
  5. Ask for forgiveness. ...
  6. Pray with a friend. ...
  7. Pray the Word. ...
  8. Memorize Scripture.
Dec 27, 2021

Which one is a form of prayer? ›

The basic forms of prayer are adoration, contrition, thanksgiving, and supplication, abbreviated as A.C.T.S. The Liturgy of the Hours, the seven canonical hours of the Catholic Church prayed at fixed prayer times, is recited daily by clergy, religious, and devout believers.

Which type of prayer did Jesus teach his disciples? ›

The Lord's Prayer is the pattern for prayer Jesus taught his followers. Two versions of the prayer are in the Bible: Matthew 6:9-15 and Luke 11:1-4. Matthew's version is part of the Sermon on the Mount.

What does hallowed be thy name mean? ›

To pray 'hallowed be Your name' means to ask God to let His name be worshipped, exalted, honored, and adored on earth as it is in heaven. It is to ask God to so move and act in the world, that people will worship and treasure Him above all else.

In these studies in the book of Jeremiah we have been watching the death of a nation. The kingdom of Judah slowly has been falling apart under the infection of evil which had spread across the face of this land, from the king down to the common people. It has been heading toward the inevitable clim...

If you want to understand this day in which we live, and what is happening in this strange, tumultuous, turbulent hour, or the movement of God in the past, you have to understand what God now teaches Jeremiah.. Thus says the Lord: "Cursed is the man who trusts in man and makes flesh his arm, whose heart turns away from the Lord.. For he who sows to his flesh [the heart which is evil] shall of the flesh reap corruption [because that heart is desperately corrupt]; but he who sows to the Spirit [the new Spirit from God, given to him in Jesus Christ] shall of the Spirit reap life everlasting [because that God is a living God].". You can let that old man go, painful and hurtful as it might seem at the time, because you have somewhere else to go -- and that place is God himself, the life of God, available in Jesus Christ.. The prophet stands before him and says, "Lord, here I am with this heart which was given to me by birth, which is desperately corrupt, and deceitful above all things, and all I can do is bring it to you again and again, Lord, whenever it raises its head, and say 'Heal me, O Lord, and I shall be healed; save me, and I shall be saved.'". The sabbath is a picture to us of how God intends man to live -- not by trusting in himself, not by trusting in any other man, or in what other men can do; but accepting this new way of life, which is God himself working in us, God himself living in us; and making our humanity available to him, with our mind, our emotions, our will, and everything about us; and saying, "Lord, here I am.

TWENTY-FIRST SUNDAY IN ORDINARY TIME (B)click here for readings I think it would be rather nifty to have my own

It may seem strange to want to have a question for a motto.. Jesus asks the Apostles if they, too, will leave.. I love Peter’s answer for how it expresses both the weakness of human understanding and the strength of faith.. You can tell by these words that Peter has no better understanding of what Jesus means by “eat my flesh” and “drink my blood” than any of the other disciples who chose to abandon Christ.. But while Peter doesn’t understand the meaning of Jesus’ words, he knows Jesus.. He has faith.. Faith can be described as a wonderful cooperation of the human intellect and the Divine will.. It is helpful to clarify the difference between true doubt and a difficulty in belief.. A difficulty is a question or a struggle to accept something.. Even I must admit that from time to time, when I am praying or engaged in spiritual reading, the thought will pop uninvited into my head, “What if none of it is real?. It is then that Peter’s question becomes so important.. Christianity tells us that that God loves us — not only as an anonymous whole but each of us personally.. People reject it because it is too good to be true.. Our God loves us so much that He gives us Himself to consume.. You are the Holy One of God.

Dr. S. Lewis Johnson expounds Christ's words of encouragement to his disciples about the presence of God they will have in their lives after his return to the Father.

You would want to have the sense of peace, peace toward God and peace toward man and peace within yourself because men have burdens.. And yet our Lord fully cognizant of all that he has suffered and all that he faces says, “Peace I leave with you, my peace I give unto you.” So the kind of peace that we’re thinking about is the kind of peace in which a man can be at rest with God and at rest with the world and at rest with himself in the midst of all of the trials of life.. And this man who was a business man came to speak in that church some years ago and while he was preaching he referred to the fact that it was absurd to think that John the Apostle could remember all of the things that our Lord said in that great prayer of John 17 which we will ultimately come to here, were it not for the fact of John 14:26, “I will bring all things to your remembrance.” So he just simply pointed out that it would be far beyond the capacity of John to remember everything that our Lord said in the upper room discourse and record it as he has recorded it.. Now that speaks of the continuity of the revelation so that the revelation our Lord gave up to the time of his death is followed in the new age by the Holy Spirit’s teaching and illumination and his reminding ministry so that the things that our Lord said find their ultimate continuity in the things that the apostles write in the New Testament.. And then in the 16th verse of the 12th chapter, the apostle writes, “These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him.” So you can see that they’re life was a constant reminding by the Holy Spirit of the things that he had taught them.. It’s possible that these two kinds of peace are the peace of expiation, the peace of the forgiveness of sins, and the other, the peace of our experience because it is said to be “My peace I give unto you.” We do know that the Bible teaches that there is such a thing as peace with God when we believe in Christ the account is settled between us and the Lord, peace with God.

to Whom shall we go?©2020 dan bulkley | ask@lifechurchco.comtoday’s key passage:john 6:47-69Very truly I tell you, the one who believes has eternal life. 48 I am the bread of life. 49 Your ancestors ate the manna in the wilderness, yet they died. 50 But here is the bread that comes down from heaven...

This bread is my flesh, which I will give for the life of the world.”. 52 Then the Jews began to argue sharply among themselves, “How can this man give us his flesh to eat?” 53 Jesus said to them, “Very truly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you.. 54 Whoever eats my flesh and drinks my blood has eternal life, and I will raise them up at the last day.. 57 Just as the living Father sent me and I live because of the Father, so the one who feeds on me will live because of me.. 69 We have come to believe and to know that you are the Holy One of God.”. You are my witnesses, ” declares the Lord, “that I am God.. apart from me there is no God.. Did I not proclaim this and foretell it long ago?. Is there any God besides me?. 28 Where then are the gods you made for yourselves?

"Lord, To Whom Shall We Go?"Ordinary 21BJohn 6: 60 — 71IntroductionWe come now to the closing portion of the chapter we have been walking through, pausing to meditate on the immensely rich contents. In the International Three-year Lectionary, this reading (actually verses 60 — 69) is coupled with ve...

With boldness and clarity, Joshua, followed by others of the twelve tribes of Israel, declares his allegiance to the Lord God, who has been ever-present and faithful to the people of Israel in leading them from slavery to freedom.. In like manner, Peter speaks for the twelve who were symbolic of those ancient tribes: he acknowledges the God who is source and sustainer of life for all, in the words and person of Jesus.. Of course our Lord, as God, knew all thing's "from the beginning" of the world.. The pain and sorrow which the foreknowledge of the conduct of Judas must have caused to our Lord's heart, is a circumstance in our Lord's sufferings which ought not to be forgotten.. Thou hast the words of eternal life, words of eternal truth which lead men to eternal life.. Having heard his closest disciples, through St. Peter (verse 69) declare that they will remain his followers because he "alone" has "words of eternal life", Jesus feels moved to alert them to an ever-present danger.

Dr. S. Lewis Johnson discusses Peter the Apostle's conflict with the Sanhedrin as the result of his preaching and healing by the power of the Holy Spirit.

We thank Thee too, Lord, for the promises of the Christian life, for the word of God, for the presence of the Holy Spirit who guides us, and leads us, and teaches us the things of the Lord Jesus Christ, for the assurance of Thy presence through the experiences of life, and, Lord, we pray that we may have the experience of Thy presence with us in the trials of life as we face them.. The Apostle Paul in his letter to Timothy, the second one, comments upon the principle when he says, “And yea, all that will live godly in Christ Jesus shall suffer persecution.” So we’re not surprised when the apostles, preaching the Gospel of the Lord Jesus Christ and laying stress upon the resurrection, should have some experiences of human persecution.. The Apostle Paul, later on in Athens preaches, “He has appointed a day in which he is going to judge the world in righteousness by that man whom he has ordained, whereof he has given assurance in that he has raised him from the dead.” And those men saw the fundamental truth that if Jesus Christ has been raised from the dead by God the Father, then there is coming a time when rights and wrongs are going to be adjusted, and therefore, this was a revolutionary kind of preaching, spiritually revolutionary, in that the time is coming when the truth of God will be ultimately the judge of all men.. In fact, they were doing precisely what Paul told Timothy to do, and that was “to preach the word in season, and out of season.” That is, the word of God is to be preached regardless of how it may affect the society in which the word of God is.. He says, “Neither is there salvation in any other, for there is none other name under heaven given among men, whereby we must be saved.” I’ve often made comment about this, and others have too in Believers Chapel, because it’s one of the great doctrines of the word of God, repeated over, and over, and over again; not simply in the New Testament, but repeated also in the Old Testament, and it is essentially this; the intolerance that is manifested in God’s truth.. If, for example, in the days of the apostles, and before the days of the apostles in the days of the prophets, if you would ask the worshippers of the gods of Egypt, “What about the gods of Ninevah?” They would have said, “Well of course, the Ninevites may be saved by the gods of Ninevah, but we’re saved by the gods of Egypt.” So the gods of Egypt tolerated the gods of Ninevah, and so on.. Their god is a very tolerant god, and the gods, well, the gods of the Mohammedan, the god of the Mohammedans is a very tolerant god.. One of the reasons, of course, why those gods tolerate the other gods, is that all of these gods have the same father, and being related to the same father, I speak, of course, of Satan himself, they naturally are tolerant of one another, but the God of the Scriptures is a God who insists that is absolutely unique.. You shall have no other gods before me.” And then of course, in the New Testament, we’ve already repeated the texts that speak of the exclusive position of the God and Father of our Lord Jesus Christ; the same God who said to Moses, “You shall have no other gods before me.” He is an exclusive God.. He is truly God, just as much God as the Father is God, and the Spirit is God, and yet we worship one God who subsists in three persons.. Verse 14, “And beholding the man which was healed standing with them, they could say nothing against it.” You see, here are men who have preached the word of God, and as a result of the ministry of the Lord God, a man who had formerly been lame is now standing healed; a man who has walked into the Temple leaping, and jumping, and praising God.. Well, you acquit them, but they want to warn them, and so they say, “We cannot do anything about it, but we don’t want this to spread any more among the people, so let’s threaten them, and tell them not to speak any more in the name of Jesus.” Well, that’s one thing you should never do to a person who has the conviction that he’s preaching the word of God, for that only makes him more anxious to preach the word of God.. They didn’t say, “Let’s appoint a presidential commission.” They sent messages to God, and in the course of the message that they sent to God by way of their prayer to him, they remind the Lord God that these people down on earth are just puppets in the sight of him.

Elder Ballard asks us to consider where we will turn to if we turn away from the Church of Jesus Christ when our faith is tested. If we stay, we are blessed.

Our precious relationships with families, friends, the Lord, and His restored Church are among the things that matter most in life.. If any one of you is faltering in your faith, I ask you the same question that Peter asked: “To whom shall [you] go?” If you choose to become inactive or to leave the restored Church of Jesus Christ of Latter-day Saints, where will you go?. So before you make that spiritually perilous choice to leave, I encourage you to stop and think carefully before giving up whatever it was that brought you to your testimony of the restored Church of Jesus Christ in the first place.. Where will you go to learn more about Heavenly Father’s plan for our eternal happiness and peace, a plan that is filled with wondrous possibilities, teachings, and guidance for our mortal and eternal lives?. I also testify that Jesus Christ has called apostles and prophets in our day and restored His Church with teachings and commandments as “a refuge from the storm, and from wrath” that will surely come unless the people of the world repent and return to Him.. Jesus is our Savior and Redeemer, and His restored gospel will lead us safely back to the presence of our Heavenly Parents if we remain on the gospel path and follow in His footsteps.

", John 14:6), so there is none other with whom they could go.2. The line of the fullness of truth is passed from a valid Bishop to Bishop, and not through anyone else.3. The line must be continuous and unbroken.4. Where there is no valid Bishop (one who is descendant in the unbroken line from the A...

The line of the fullness of truth is passed from a valid Bishop to Bishop, and not through anyone else.3.. Unfortunately for them, not one Bishop joined Luther's revolt, so the valid priesthood for all Lutherans, and for all of those who splintered off from him, ended when the last valid Catholic priest of the revolt died.. Here is a small sampling of those spin offs which now total over 38,000.In 1521, Thomas Munser, a Catholic priest, started Anabaptists when he broke from Lutheranism, and unfortunately for them, no Bishops joined his revolt either.In 1536, John Calvin formed the Calvinists.. You can readily see the pattern here.All of these mainline Protestant sects, following the lead of revolt of the first Protestant of 1521, in one way or another, had no valid (Apostolic succession) Bishops to join their revolt, so therefore, all of them violated. Those who refused to do so either fled the country, went into hiding, or were murdered.King Henry died in 1547, and in 1550, King Edward VI, in a greater effort to protestantize the Anglican church, deliberately changed the form of ordination (called the Edwardian Ordinal), which had the effect of rendering ordinations of priests and Bishops invalid.. In 1662, realizing that a mistake had been made, the Anglicans reverted to the valid ordination form, but by then it was too late, since all of the validly ordained Bishops had died.. Because of this gap (rule 3) between 1550 and 1662, Anglican orders, being broken, remain invalid to this day.Rules 2-4 were broken by Anglicans.Can't you see GOD's fingerprints amid these facts?Does GOD allow valid priesthoods in other than the one Church which He built?. It was the will of GOD that the old covenant was fulfilled and would be ended (Hebrews 8:13), and replaced by the new covenant instituted by Jesus Christ (Hebrews 7:11-22).. Do you see the parallel between the demise of any priesthood other than the one belonging to GOD's "new covenant house", which is His one and only Church?Divine intervention is all too obvious against those who are not firmly situated in the "House that GOD built".. "Now we are back to the original question and again Holy Scripture has given us the answer for it.It is in the second sentence of John 6:68 when Peter said, "You have the words of eternal life;".Those words are the gist of the words spoken by Jesus Christ in John 6:47-58 when He said in verse 51:". Unlike the Jews who refused to believe His words and who walked away from Him in John 6:66, the Apostles believed because they had come to know that He was the Holy One of GOD and would not lead them astray.. The answer to " Lord, to whom shall we go ?. For the rest of us, it is still the same answer.It is the only Church which has the fullness of truth.It is the only Church which conforms to rules 2-4 listed earlier.It is the only Church which has an unbroken line of succession of Bishops stretching all the way back to Saint Peter.It is the only Church which conforms perfectly with what the New Testament says it will be.It is the only Church which conforms perfectly as the Body of Christ.It is the only Church which can prove what it says with genuine historical documents.It is the only Church which can call down from Heaven the true Body and Blood, Soul and Divinity of Jesus Christ in the Holy Eucharist for us to consume so we can each have eternal life.It is the only Church which can be found in every century from the first, when Christ founded it, until this day in the twenty-first.It is the only Church which is mentioned by its same present name in every century beginning in 107 A.D..It is the only Church which is almost two thousand years old and can prove it.It is the only Church which Jesus Christ founded.It is the only Church which can truly be called the House that GOD built.

Dr. S. Lewis Johnson gives practical exposition from Malachi on giving to God.

So to give a tithe is to give what you had to give.. I wonder how many churches tithe their tithes.. It was not giving.. Why do we give?. Now, when should we give?. And of course, may he help us to give.

Dr. S. Lewis Johnson expounds the "beauty" of the Lord from the words of King David in the Psalms and Christ Jesus during the Upper Room Discourse.

So we’re turning to Psalm 27, and this is the first of two messages, the Lord willing, on this great Psalm.. One thing have I desired of the LORD, that will I seek after; that I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD, and to enquire in his temple.. [Prayer] Father, we turn to Thee in the confidence that David’s psalm suggests to us.. We turn to one who has offered himself to us as our light, as the God of our salvation, as the refuge of our life.. O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me.. The Lord is my light.. We read these words, “The LORD is on my side; I will not fear: what can man do unto me?” And after all, if he is my light, if he is my salvation, if he is the refuge of my life, then nothing can touch me.. If God be for us, who can be against us?”. We talk a great deal about our Christian life, but is our Christian life the kind of life that produces fruit to God?. And I suggest to you, as a Christian man, that it’s not, that there’s not anything that is bigger than what David is talking about when he says, “One thing have I desired of the LORD, that will I seek after; that I may dwell in the house of the LORD all the days of my life, and behold the beauty of the LORD, and to enquire in his temple.”. You may have him as your light, your salvation, your refuge as you in your heart turn to him and give him thanks for what he’s done for you.. [Prayer] Father, we are so grateful to Thee for the word of God and for the experiences of the men of God who’ve gone before us.

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