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Good morning, or good evening, rather. So, are you awake? Good morning. Okay. Force of habit. Well, let's begin by opening our Bibles, if you would please, to the book of John, the Gospel of John. I've been exercising recent months of working through the study of John, a wonderful, uh, gospel, that you see a great distinction among the, uh, great emphasis between the different four gospels on the person and work of the Lord Jesus. As we think of the book of John, there's much concerning his deity, God manifest in the flesh.
So, as you study the book of John, it's good to consider the different movements of John, the flow of the book. As you see the beginning of John, the first eighteen verses, you see things concerning the person of the Son of God. There we think of the one the scripture says, in, in the beginning was the Word, and the Word was with God, and the Word was God. We see much concerning this one is the title of our Lord Jesus Christ is the Word. And then we see from that point in chapter one through chapter four, we see that second movement, and there we see the appearances of the Son of God. There we see different individuals, such as some of the disciples coming to, to him, and Nicodemus, and we see, um, things concerning John the Baptist, and we see one such as the woman at the well.
Appearances, uh, concerning the Son of God. And then in the third movement, we find the oppositions to the Son of God. Time and again in that section from chapter five through eleven, we see the term the Jews, the Jews. And time and again, they're seeking to either trip him in his words or to take him as they wanted to, uh, kill him or what have you because he had, uh, healed someone on the Sabbath day, but not only that, they said because you make yourself to be God. He did not deny that, of course. Instead, he went on and took the narrative that was before him, the storyline, and incorporated truth to that very point, and he taught truth concerning that he is God manifest in the flesh.
He would speak of things concerning his perfect unity with the Father and how he was the one sent from the Father to do his perfect will. And that would bring us to the fourth movement where I'm studying presently, and that is the upper room ministry of the Lord Jesus. We see in chapters thirteen to sixteen, we see the Lord speaking to his disciples. First of all, there are the twelve, and we see the, the Lord, the very creator of all, bowing in humility as were to wash the disciples' feet. And we see that he has Judas to leave the room, and he tells him to do what he's going to do quickly.
Of course, he's the one that would, uh, betray the Lord. And then following, he speaks to Peter about how he would deny him, even though Peter did not accept that, uh, he made sure that he understood he would deny him, and yet he followed up by telling him, um, to not be troubled. Peace is what he presented to Peter and the disciples. So as we find, now it's just the eleven. Judas has left the room, and we find the teaching of the upper room ministry much concerning the Holy Spirit. As he would speak in chapters fourteen and sixteen about the comforter and how that the Lord Jesus would say, I must go away that the Comforter can come.
Of course, we see that wonderful truth. In between that and chapter fifteen, he's speaking about how he would refer to himself as I am the true vine, and that we should, as his branches, we should abide in him, dwell in him. And so that's in conjunction with the teaching of the Holy Spirit. For now, on this side of the cross, we understand that we that know the Lord Jesus Christ, we can abide in him by virtue of the Holy Spirit indwelling us and leading us and guiding us. Abide in him. That was the, um, last of the seven I ams that the Lord Jesus would, would speak of to identify himself as God manifest in the flesh.
At the end of, uh, chapter fifteen, he would incorporate the understanding that if the world hate the Father, he will hate you. And so we see the hatred of the world and that reminder, that solemn reminder of how the world, which follows the God of this world, uh, is offended by the cross, and that men, as back in chapter three of John, men love darkness rather than light. And so we find the hatred of the world, a- and that applies to us that are pilgrims and strangers. It says, the servant's not greater than his Lord.
They hate him, they will hate you. And yet we should be encouraged to press on and preach the gospel, to tell those in a lost and dying world how they can be saved, and they then would be those that would come to the light and be gloriously saved. So I want to move now to consider, uh, this weekend, chapter sixteen. We'll look at the early verses, uh, this evening, and Lord willing, pick up for the remainder on our meetings on Sunday. And so the early verses of chapter sixteen actually kind of carry over from what was being said there at the end of fifteen. Notice in verse one, following the section about, uh, they hated him without a cause, and how if they hate him, they will hate you as his follower.
Verse one, These things have I spoken unto you, that ye should not be offended or stumbled. They shall put you out of the synagogue. Yea, the time cometh that whosoever killeth you will think that he doeth God's service. And these things will they do unto you because they have not known the Father nor me. But these things have I told you, that when the time shall come, ye may remember that I told you them. And these things I say unto you, not unto you at the beginning, because I was with you. But now I go my way to him that sent me, and none of you asks me, whither goest thou? But because I have said these things unto you, sorrow hath filled your heart.
So, sorrow. He, he needs to explain to them some very basic truths. Now keep in mind, the upper room ministry, we could refer to it as seed truth. You see, during this upper room ministry, the Lord will lay out truth that will be expanded upon later in the epistles. After he has done his cross work, as it were, and he's resurrected and ascended back to glory, and we see Pentecost, Acts two, just some weeks later, and we see how that the church age will begin. And as we can study now the epistles, there's great truth concerning the Holy Spirit and the role of the Holy Spirit in our lives as believers, the role of the Holy Spirit in convicting lost sinners in their need of salvation and so on, in the person of the Holy Spirit.
So he, he lays truth out concerning this here, before he goes to the cross. You know, one of the unique terms in the book of John is he speaks of mine hour. Early on in John, he would say, mine hour has not yet come, and he w- we see that at times when ones wanted to take him away, when there was opposition against him. And yet, by chapter twelve, he then would say, as we f- see his triumphal entry into Jerusalem, he then would say, mine hour has come. Now he's referring to that hour, that is that time of the cross. My hour has come. And so he's laying out this true- these truths as he's ever so close to the cross of Calvary.
So these early verses, he's referring back to what has already been laid out about, um, the world's hatred. It's kind of interesting when he talked about hatred there a few verses earlier, he spoke about great, uh, greater love hath no man than this, that a man lay down his life for his friends. So when he speaks of that which would remind us of the Lord Jesus, no greater love. But when we look at the world in opposition to this truth, you could say there's no greater hatred. The cross is an offense. But now, as he is pointing out these things that I- I've told you these things, yet there is sorrow has filled your heart.
He speaks about going away. So there is both the truth of how he said, I must go away that the comforter may come, but he also in this section, he talks about how I must go away, in a little while I'll return. And so, notice those two avenues of truth. The, the, the fact that the Spirit of God would come, and the church age would begin, and yet there's also the truth of his second coming, that he will come back for his own. Well, that's for the following study. But let's pick up now in verse seven, please. Nevertheless, I tell you the truth, it is expedient for you that I go away.
For if I go not away, the comforter will not come unto you. But if I depart, I will send him unto you. It's expedient, or it's needful for you that I go away. What if he had not gone away? What if he had not returned to glory? Well, as we mentioned before, teaching already back in chapter fourteen, what we have before us this evening, uh, speaking about he had to go away that the comforter may come. You see, we see a great difference between the role of the Holy Spirit in the Old Testament economy as to what, uh, we now have in this church age. You see, you can think of ones like in the days of the judges, how the Spirit of God came upon some of those judges at times.
It w- we see that in reference to even like King David. You look at the different judges, like, uh, Gideon, for example, and the Spirit of God would come upon him. And yet with Samson, it spoke of it coming upon him, that that the Spirit of God came upon him, and it also spoke about how it departed from him. But yet, for us in the church age, we are sealed with the Holy Spirit of promise. A true child of God, someone who trusts the Lord Jesus Christ as their savior, we have the Spirit of God living and abiding in us forever. And so, as we see these truths, I must go away.
I tell you the truth, it's, it's needful for you that I go away. For if I go not away, the comforter, the paraclete, the one that will come alongside and help you, will not come unto you. But if I depart, I will s- I will send him unto you. We'll speak on this in a few moments, but notice that little pronoun him. The comforter, the holy Spirit, is not an it. Here we see the third person of the triune Godhead. We see time and again he, him in this passage. Now we see in verses, um, eight through 11, uh, aspects of the work of the Spirit of God.
Verse eight kind of gives a summary. And when he is come, he will reprove or convict the world of sin and of righteousness and of judgment. Of sin, now he's going to, in verse nine. he begins to give detail about these three aspects. You see, the Spirit of God will, will convict, will reprove of these three truths. Now, this isn't just solely stirring up emotions in someone. Convicting of these truths. Verse nine deals with sin, verse ten deals with righteousness, verse eleven deals with judgment.
So in verse nine, uh of sin, because they believe not on me. Sin. Sin is the problem. Christ is the answer, just to put it in simple terms. The Spirit of God convicts. You know, you go back in John chapter three and think about that encounter with Nicodemus. And Nicodemus there in John chapter three verse five, in- in that dialogue, he- he would make it known that you cannot see nor enter the kingdom of God, except you be born again.
This means born from above. That's one of the things I enjoy about looking at a book like John and the movements of John and the word studies that you can do. There are so many word studies in John that you can take in the Gospel of John, and if you're familiar with First John, Second John, Third John, and Revelation, also, uh, penned by John, you see how the Spirit of God would use these same, the same terminology and words, uh, and how encouraging that is. So when you think about being born again, when First John, time and again, it talks about being born of God. We have that understanding, regeneration, being born of God, being born from above, that spiritual rebirth.
So, we're thinking here about how the Spirit of God, uh, will convict the world of sin because they believe not on me. So in three five, in that Nicodemus dialogue, verily, verily, I say unto you, except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. We think of how the Word of God and the Spirit of God, and their, as it were reverently speaking, their roles in, in bringing ones to Christ. Faith comes by hearing, and hearing by the Word of God. And we realize the Spirit of God convicts, as we see in our text, and convicts us that we are sinners and that we are lost and undone before a holy, righteous God, and we need a savior.
Spirit of God will come to reprove the world of sin. So also, if you're still with Finger in chapter three, uh, following the wonderful three sixteen, for God so loved the world that he gave his only begotten son, that whosoever believeth in him should not perish but have everlasting life. But notice the following verses, for God sent not his son into the world to condemn the world, but that the world through him might be saved. He that believeth on him is not condemned, but he that believeth not is condemned already, because he hath not believed in the name of the only begotten son of God. Here it talks about condemnation, judgment.
We will see that term here in a couple of verses later in our main text, uh, but it is talking about sin. And so we are born sinners. We prove it by sinning. So there you see sin, and we see the plural term sins. We have a sin nature. But you add a S on into that, we've proven it by our actions, our sins, plural. So we're condemned already, unless we believe, we receive that truth. And so the text that we're studying talks about how the Spirit of God will, will convict the world of sin.
Why? Because they believe not on me, the Lord Jesus. So there's the problem. They are condemned already because they have not believed. John one, uh, that wonderful first movement of John, when it speaks of the person of the Lord Jesus Christ, the person of the Son of God. It says in verse twelve, but as many as received him gave them, gave he the power, the authority to become the sons of God, even to them that believe on his name. So we see that receiving of the Lord Jesus Christ. In Romans ten talks about how we're confessed with our mouth, but also goes on to say, and believe in our heart.
It's not just a passing, well, I raised my hand at a meeting, or oh yeah, sure, I'm a Christian, but it's that being born again. It's that spiritual rebirth that he talks about to Nicodemus. You must be born again. Let's go back to our text, please, in chapter sixteen of John, the upper room ministry of our Lord Jesus. So firstly, he speaks that the Spirit of God must come, the Comforter must come to- to convict the world of sin. But also, we now move to verse ten, and of righteousness, because I go to my Father and you see me no more.
So we think now of the term righteousness. We think of our, our Savior, the Lord Jesus, perfect in all his ways, righteous. You know, to come to know Christ as Savior, that's one of the wonderful aspects and doctrines of salvation, is that we are justified by faith, and what does that result in? We are declared righteous. Oh, our righteousness are as filthy rags, the scripture tells us. So we need to solve the spiritual problem, we need the righteousness of God. Here's another doctrine of salvation im- imputation to be imputed, to be placed to our account.
You see? So we need his righteousness put to our account. And so the Spirit of God will come and convict the world of righteousness. You see, he says the reasoning here, because I go to my father and you see me no more. So those that was physically around him, they saw the Lord Jesus. They saw, whether they accepted it or not, they were witnessing the only man to live on the face of earth without sin. The perfect one. They saw him in his actions.
They saw him in his miracles. They saw him in and heard him in his words. So the righteous one, he says, I'm, I go to my father and you see me no more. So now the spirit of God will convict you of righteousness. This can also remind us of how the fact that moving forward to his death, burial, and resurrection, the fact that the Lord Jesus would be raised from the dead, the Father, in a sense, is putting a stamp of approval upon him and saying he's pleased with that perfect sacrifice, like back in John one when John the Baptist would say, behold, the Lamb of God, which taketh away the sin of the world.
So this one, this righteous one, this one that's perfect in all his ways, will be raised from the dead, and the Father will accept him, the perfect Lamb of God, the perfect sacrifice. And thus we see the truths that affect, that speak to us, such as in Ephesians one, that because of him, because we are adopted into his family, we are placed as sons into his family by faith. We are accepted in the beloved. We are accepted because the Lord Jesus was accepted by the Father when he raised him from the dead. Thus, we're reminded of these wonderful truths concerning the Lord Jesus Christ and what he has done for us.
So the Spirit of God will come and convict the world of righteousness. Then, verse eleven, thirdly, will convict, the Spirit of God will convict the world of judgment. Of judgment because the prince of this world is judged. So we think of judgment. We saw back in three seventeen and eighteen when it spoke about the term, uh, condemnation. You may have it in your, uh, Bible reference of the word judgment. So we think of judgment, and the reasoning here is, verse eleven, because the prince of this world is judged.
Well, who is the prince of this world? Um, drop back in chapter fourteen, please, still in the Upper Room Ministry. Notice the end of chapter fourteen. We see this term prince of this world, verse thirty: Hereafter I will not talk much with you, for the prince of this world cometh and hath nothing in me. So that's a unique statement. You see the prince of this world. We see Satan, one of our three primary spiritual enemies, the world, the flesh, and the devil. And here's the prince of this world. But the Lord says he has nothing in me.
You see, when he was here as the perfect, impeccable Son of God, think back of when he was in the wilderness for forty days and forty nights, and those things that was said by Satan, and trying to draw him out, as it were. He- there was that external temptation. I say external because Satan was hurling these things at him, but as we see here, there's nothing in, he hath nothing in me. You see, there was no sin nature in the Lord Jesus that, that would respond to that external temptations that Satan was throwing at him. You and I, we contemplate things when something's in front of us.
We have a sin nature. Even if we're born again, we still have to deal with that sin nature until one day we'll have glorified bodies and won't be able to sin anymore. That's one of the great things about eternity. When you study Revelation cha- chapters twenty one and twenty two, some of the great things there are the things that are not going to be in heaven. No more sin, no more sorrow, so we won't be able to sin anymore, but now we can. But the Lord Jesus, he could not sin, he has not sinned. So in conjunction with the prince of this world, he says, he has nothing in me. So with that reference of the prince of this world, we go back to chapter 5- uh, sixteen, verse eleven, speaking about how the Spirit of God will convict the world of judgment because the prince of this world is judged.
So we can think about, uh, what is the destiny of this prince of the world? Uh, the, the one we know as Lucifer, the one we think of as Satan, the one we think of that roaring lion, that, that deceiver, that one that's called a liar, all these things that we know about him. Well, if you want to hold a finger there, I'm gonna flip over to Colossians just briefly. Colos- Colossians chapter two. Colossians speaks in the context there is having much to say about the de- uh, the uh, preeminence of the Lord Jesus Christ, and he, how he's uh, the risen head of the church. And chapter two gives a series of, of warnings, of things that can stumble us from, uh, seeing him as the head.
And along that line, he speaks about, uh, legalism as one of the aspects. We pick up in two fourteen, Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross. Having spoiled or stripped away principalities and powers, he made a show of them openly, triumphing over them in it. We think of the Lord Jesus, the preeminent one. We think of his victory, and our minds can go back to, uh, the cross of Calvary and how there's that victory over death, hell, and the grave, and, and a victory over this one, the prince of this world.
You see, he has been defeated because of the cross. Now, some would word it like this, that he's on borrowed time. He- he's still, as it were, roaming ab- about and causing great havoc, and- and we're told in Ephesians, the twin epistle to Colossians, that we need to put on the whole armor of God that we might be able to withstand against the wiles of the devil. But yet he's on borrowed time because the cross of Calvary, Christ is risen. He's no longer in the grave, as we thought of a moment ago. The Father has accepted him, and because that perfect Lamb of God is risen, and he has ascended back to glory, and he's seated at the right hand of the Majesty on High, we see him in his present ministry.
He is our great high priest. He is our intercessor. He is our mediator, and he's also our advocate. So the accuser of the brethren, another thing we think of when we name Satan, when he accuses us that are saved, we have Jesus Christ the righteous as our advocate. He's there on our behalf. So yes, Satan is roaming about now, but his time, his days are numbered because of the cross and because of the resurrection, and he's now in glory for us, the Lord Jesus. So let's quickly go to Revelation, because we see that that as well will cease, his time now roaming about.
In Revelation twenty, we see in verse ten, This is a different judgment than the Bema Seat. The Bema Seat judgment that Corinthians talks about is for us that are believers, and that's not dealing with our sins that was dealt with at the cross, but what we have done as believers, uh, we will give account before him. And yet we see here a different judgment. Here we see for those that are lost, and as well we see this one, the devil. twenty and verse ten, and the devil that deceived them were cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night forever and ever.
So yes, in our texts, we're thinking about this one, this one, the prince of this world is judged. And yet we see, uh, the completion of this in that sense when he's cast into the lake of fire. And so with this, what about people? What about how the Spirit of God has come to convict the world of sin and of righteousness and of judgment? Well, we see in that same text of Revelation twenty, drop down to verse fourteen. Uh, as it beginning at verse twelve, I saw the dead and small, small and great stand before God.
The books were opened, and another book was opened, which was the book of life. And the dead were judged out of those things which were written in the books according to their works. And the sea gave up the dead which were in it, and death and hell delivered up the dead which were in them, and they were judged every man according to their works. Death and hell were cast into the lake of fire. This is the second death, and whosoever was not found written in the book of life was cast into the lake of fire. You've probably heard this before. The question asked, have you been born twice, or are you going to die twice? If we are born again, then we won't see the second death.
And you can flip that around. If you're lost, you will die twice. And so we think of these things. You must be born again. We go back to our text as we try to wrap up the section here in John fifteen— or sixteen, rather, John sixteen. and we pick up there at verse twelve. We've already seen the term he and him various times. There's a dozen times that we see the Spirit of God referred to as he or him in this section. So we pick up at verse 12. I have yet many things to say unto you, but ye cannot bear them now.
Howbeit when he, the Spirit of truth, is come, he will guide you into all truth. For he shall not speak of himself, but whatsoever he shall hear, that shall he speak, and he will show you things to come. So when we think here of how this truth is being laid out, as I mentioned earlier, the seed truth, he's laying out wonderful truths about the, the Spirit of God and, and other matters that's going to be expounded upon later after the cross and after the beginning of the church age. And yet as well, not only do we see the, uh, reminder of the Spirit of God as he or him, did you notice there it speaks about the Spirit of truth?
He will guide or lead you unto all truth. That term lead or guide is similar like in Acts eight there when Philip the Evangelist was there with the eunuch, that Ethiopian eunuch, and he was reading Isaiah fifty three and he said, well, do you understand this? Now, how can I stand, understand this unless someone guide me or lead me? And so the Spirit of God will guide us unto all truth. First Corinthians, quick reference there, chapter two. As we see this bird's eye view of the assembly in the book of Corinthians, and we see chapter two following after needful things of chapter one about the truth of the gospel and such.
This is a foundational aspect of the Lord's assembly, the preaching of the cross. Chapter two gets into, uh, the, the Spirit of God teaching us. And so again, here's an expansion upon what was taught in the upper room ministry. One Corinthians chapter two, I'll just read along, um, in verse six. Howbeit we speak wisdom among them that are perfect or full age, yet not the wisdom of this world, nor of the princes of this world, this age, that come to naught. But we speak the wisdom of God in a mystery, even the hidden wisdom which God ordained before the world unto our glory, which none of the princes of this world knew, for had they known it, they would not have crucified the Lord of glory.
But as is written, eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love him. But God hath revealed them unto us by his spirit. For the Spirit searches all things, yea, the deep things of God. For what man knoweth the things of a man, save the spirit of man which is in him? Even so, the things of God knoweth no man, but the Spirit of God. Now we have received not the spirit of the world, but the Spirit which is of God, that we might know the things that are freely given unto, unto us of God. Which things also we speak, not in the words of man's wisdom teaches, but which the Holy Ghost teaches, comparing spiritual things with spiritual.
But the natural, that is the soulish or the unsaved man, receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them because they are spiritually discerned. But we- but he that is spiritual judgeth all things, yet he himself is judged of no man. For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. So for us that are born again, the Spirit of God continues to teach us and to guide us into truth found in his word. So we go back to our text in John sixteen. And we notice there at verse thirteen, uh, thirteen and fourteen and fifteen, will close up.
He shall glorify me, for he shall receive of mine and shall show it unto you. All things that the Father hath are mine. Therefore s- said I that he shall take of mine, shall show it unto you. Along that line, I will close with the Old Testament illustration. Did you notice there in verse thirteen when it speaks about how he will not speak of himself? The role of the Spirit of God is not to speak of himself, but to point to the Son, to point out Christ. With that, let's go to Genesis twenty four.
Genesis twenty four, wonderful story that can help us on different levels, but on the gospel level, we think in terms of the days of Abraham. We find Abraham and the Abrahamic covenant, the promises of God that was given to this man Abraham, and that extend out, as you see, concerning the Lord Jesus Christ. We find in this story Abraham and his son Isaac, and there's the need for a bride, and the fact that, um, Abraham desires that, that his servant goes and seeks a bride to be brought back to his son.
And so we find that the bride, uh, will be, uh, that one, Rebecca. And, uh, we find that along the storyline. So if you think in terms of how Abraham could be a wonderful picture in this story of the father, and how Isaac is a wonderful picture of the Lord Jesus Christ, and we think in terms of how this servant, in this chapter at least, is not named. He's the unnamed servant. Now you can turn to other texts and see a name given, Eleazar, but, but here he's an unnamed servant. And what does the father do? This father Abraham will send this unnamed servant to find a bride for his son.
That speaks well concerning the truth of the gospel, that the Father has sent the Spirit of God, as it were, to convict the world of sin and of righteousness and of judgment. And so if you read the storyline, we see that the, the, the servant here, when he's being sent, he, he has a question, such as in verse eight, and it says, if the woman will not be willing to follow thee, then thou shalt be clear from this my oath. Only bring not my son thither again, so on. So we see that he's not holding the servant responsible, as it were. I- I- if, if they will not hear, if she will not hear, you know, you think of the gospel application.
When the Spirit of God convicts, when this word of God is shown to our hearts that we're a sinner, and we turn from that and say no, and we reject the Son, well, as we saw in chapter three of John, we're condemned already because we do not believe. So, eh, we can't blame the servant. We can't blame the Spirit of God. The servant has done his job. He has brought the message. So if you carry the story along here, you see that the spirit, uh, pictured here in, in the servant goes, in verse ten, speaks about how when he goes, he has all the goods of his master in his hand.
You see the, the beauties of the Lord Jesus, uh, is brought before us. Will we respond? He has all the goods of his master in his hand. And they meet at this well. Maybe our minds go back to John four, the woman at the well, and, and we see the dialogue that happens, and here's this one Rebecca there in verse fifteen, and, and here offering the water and so on. And then, uh, you see they're taken, he's taken back this servant to the family. And here's brother, uh, Laban in the family, and they're asked, you know, can we take her back to wed to my master's son?
But, you know, they agree to it, but then they say, what does she say? Is she willing? You see, the Spirit of God comes to convict the world of sin, of righteousness, and of judgment. But there's a lost soul here today, you have to be willing to accept that message and that invitation. You have to be willing to say, I'll go back to the sun. And we see the beautiful story here. She says she's willing, and she goes back, and we see in the great picture of how the story concludes when she sees from a distance this one that will be, um, her, the bridegroom.
She comes off of the camel there, verse sixty four. and Rebekah lifted up her eyes and saw, uh, Isaac, and she lighted off the camel, for she said, she said, uh, had said to the servant, what man is this that walketh in the field to meet us? The servant has said, it is my master. Therefore she took a veil and covered herself, and the servant told Isaac all things that he had done. It goes on to say, and he loved her. The scripture talks about how Christ, Ephesians five talks about how he loved the church and gave himself for it. Oh, John three sixteen says he, for God so loved the world.
Ephesians five, he loved the church, gave himself for it. But if there's an individual here today without Christ, Paul said in Galatians two, he loved me, the individual. He loved me and gave himself for me. Is there one here today that knows not the Lord Jesus? Is the Spirit of God and the Word of God convicting you of sin, of righteousness, and of judgment? Bow to him, receive him today as your Lord and Savior, we pray. With that, let's look to the Lord in prayer. I'm gonna ask if one of the brothers would close us in prayer.