The Voice in the Wilderness
Tim Temple

Introduction

Kings and other rulers get to live in a way that nobody else gets to live. The perks that the president of the United States gets are not quite as fabulous as some of the kings have had, but the pay is good and the privileges are many. No one else gets to live quite like they do. Among the various perks that they enjoy is that of a forerunner or a herald going before them to announce their arrival. I suppose that is even true in this day and time in Washington with the motorcades and sirens when the president comes through.

One of the key themes of all four Gospels is to present Jesus as the long-awaited Messiah or King of Israel. Although they each approach it from a different standpoint and it is more important in some of the Gospels than in others, it is the focal point of all the Gospels. That is certainly true of the Gospel of John. As we come to the middle of chapter 1, John moves in that direction.

Before we look at the verses where John the Baptist introduces the Lord Jesus, let's review for a minute in order to get these verses in their context. We have just finished looking at the first 18 verses, and we said those verses formed a prologue to the book, giving the threefold theme that is going to be developed. Those three things that John talks about, by way of introduction, he is going to bring up again and again all through the book.

He is going to develop those themes in more detail all through the book. The first of those is the fact that Jesus of Nazareth was and is the unique Son of God. Then he is going to talk about the rejection of Jesus by the majority. Even though He was being revealed as the Messiah, He was going to be rejected by the majority. Then the third theme is the reception of Him by the minority. Jesus is revealed clearly as the Son of God and the majority rejects that. But there is a minority who believes in Him and finds Him as Savior and becomes the first of those believers.

The One Who Introduces the King

In the first 18 verses, John talks about those themes in a summary way. He now begins the actual story of the life of Jesus and develops those three themes in more detail. Verses 19-34 talk about the introducer of the King. Then in verses 35-51, we see the inception of Christ's ministry. In this lesson, we will be looking at this one who introduces the King.

His identification is actually given in two places. In verses 6-9, John had referred to him, and now in verses 19-24, he goes into more detail. John jumps right into the story of John the Baptist. He doesn't give any kind of background about him; he just states the fact that there was a man sent from God whose name was John, and he came to bear witness to the Light. That was in the section where he was talking about the Light of the world, who was Jesus. Probably the reason for that is that John's Gospel was the last of the Gospels to be written and, by this time, Matthew and Luke had made comments about John the Baptist, so the Apostle John, the writer of the Gospel, probably assumed that his readers would know something about John the Baptist already.

If we did not have what Matthew and Luke wrote about him, we wouldn't know much about his background; but it is important to the overall message of John's Gospel for us to know about John the Baptist, so I want us to review very quickly what the Gospels say about him.

Let's talk about what the Bible has to say about John the Baptist. I think that the Baptist denomination prefers to refer to him as John the Baptizer , because he was not really a Baptist in the sense of the word that we see today. The New Testament refers to him as John the Baptist in the book of Acts, so we will call him that.

Matthew tells us that when John first preached out there in the desert, people just poured out of the nearby towns and villages to hear his message. The Holy Spirit spoke through him so powerfully that many of those people who came out to hear him were convicted of their sins. They were warned of the coming Messiah, and they showed their repentance by being baptized in the Jordan River by John. Of course, that is where his name comes from.

This was an amazing thing for these Jews to be baptized because prior to this, the only people who were baptized were non-Jews. The Jews considered themselves to be God's people, and they did not have to be baptized. If someone wanted to convert to the Jewish faith, then he would be baptized as a sign of his repentance of his sins and his coming into the fold of Judaism. Non-Jews were the only ones baptized before John the Baptist did that, so it was really a surprising thing especially to the religious leaders of Israel. John's words really hit home to those people. They realized that it wasn't enough to just be an Israelite. They, too, needed cleansing from sin.

An Example of John's Message

Turn to Matthew, chapter 3. Here we have an example of John's message. Matthew records in some detail a summary of his message, and he quotes some of the things that John said. Notice verses 5-12:

Matthew 3

5Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan,
6And were baptized of him in Jordan, confessing their sins.
7But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?
8Bring forth therefore fruits meet for repentance:
9And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham.
10And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.
11I indeed baptize you with water unto repentance. but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:
12Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.

Those are familiar verses to many of you, but suffice it to say that John didn't mince words about his message. He was very clear about the fact that it was not enough to just be born into the nation of Israel. It was a true repentance of the heart that was important.

As we come back now to the Gospel of John with that message from John the Baptist in mind, there is another thing that is important about John's preaching and his baptizing. That was the fact that the Old Testament prophets had testified in several places that when the Messiah came, whoever the Messiah turned out to be, that one of the things that He would do was to cleanse His people. Isaiah, chapter 52, verse 15, said that He would sprinkle many nations, and that tied in with the sprinkling of the various ceremonies in the Old Testament law. They would take a branch of hyssop and dip it in the blood of the sacrifice and sprinkle that blood around on the altar and sometimes on the one offering the sacrifice. In various offerings it was done in different ways, but those sprinklings with the hyssop branch were referred to as baptism , so a part of their concept of baptism had to do with cleansing and forgiveness.

Zechariah, chapter 13, verse 1, says: “In the day when the Messiah comes, there shall be a fountain open to the house of David for sin and uncleanness.” The hymn that says, “There is a fountain filled with blood,” is said to be based on that prophecy in Zechariah, chapter 13, verse 1, so this matter of baptism and repentance, along with the Messiah, was the prophetic theme of the Old Testament. John's preaching focused on that need for repentance and for cleansing and then gave the outward testimony of that repentance in water baptism.

In John, chapter 1, verse 19, and again in verse 24, we find reference to some investigators who came out to learn his identification. Notice verse 19:

John 1

19And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?

Skip down to verse 24:

This revival, which was taking place under John's ministry, and these multitudes, which were going out to hear John and coming back with changed lives, couldn't help but catch the notice of the religious leaders of the Israelites. They took notice of that.

Something that I need to explain to you here that we are going to see through the book of John is that John uses this term, the Jews , seventy times in his Gospel, and it is always in reference to the Jewish leaders. When he uses the word Jews , he doesn't mean Jews in general. He uses it to refer to the Jewish religious leaders, and he always uses it in the sense of being opposed to Jesus, which they were, as we know. That is what tells us that this was the Jewish religious leaders who sent these people out to check on John. The reference there in verse 19 was to those leaders, probably the Sanhedrin.

The Sanhedrin was the official body of Jewish leadership. It was made up of seventy-onemembers—seventy members and one high priest. The high priest was the chairman and presided over the Sanhedrin. The Sanhedrin was a religious organization which had to do with the religious aspects of Judaism. But when Rome conquered Israel, they allowed the Sanhedrin to have whatever amount of authority Rome gave to Israel. The Romans believed in home rule in their conquered nations, and they would usually leave in place some form of government of that country. Of course, there was no question that Rome called all of the shots, but they would leave some group in charge in that country. When Rome conquered Israel, the Sanhedrin was chosen.

That would be somewhat like choosing the Ministerial Alliance to run Abilene if Abilene was conquered by some invading power. Instead of leaving the mayor and the city council in charge, they would leave the Ministerial Alliance in charge. However, it was really stronger than that because the Sanhedrin really did have more input and more power over people's lives than any ministerial alliance in any town that I know anything about.

These were the religious leaders, but they had complete authority over all of the functions in Israel, both civil and religious, as long as they got everything approved by Rome. They were also the ones Rome held accountable if anything went wrong. Several places in the book of Acts we find the leaders of the city being afraid that they would be called upon to account for some riot that was about to take place. Rome kept close reins on their conquered nation, but they did allow them to have someone from their own nation to be in charge.

There were seventy people chaired by the high priest, and there were three groups of people from whom these seventy were taken. There would be the chief priests. That would be the high priest and his family. The whole family would be priests and so there would always be some members from the group of the chief priests. Then there would be what is referred to as the elders of the people. These are terms that we find in the Gospels. We read about the chief priests and the elders of the people. The elders of the people were ordinary priests and Levites. They were priests, but they were not from the family of the high priest. Then the third group would be the Scribes and the Pharisees. There would always be some representation from all three of these groups.

The Scribes had originally been the copiers of the law. They were the ones who made copies of the Old Testament law, but over the generations they had become experts in the interpretation of the law. Once they had made many copies of the scrolls of the Old Testament, there was not as much need for Scribes because, in the copyist sense, there was still some who did that; but the term Scribes had a broader meaning by the time Jesus was on the earth. It referred to experts in the law.

It stands to reason that by copying it and working over it for years, they would become experts in it. These are the people who are often referred to in the New Testament as lawyers , and we read in several places about lawyers questioning Jesus or the lawyers coming to Jesus, trying to trip Him up.

These were not lawyers as we think of them today about whom we tell all the jokes and who handle criminal cases, etc. In the New Testament, when you read the word lawyer , it is referring to these people who were experts in religious law. They were experts in the Old Testament, and that makes sense when you read that in the New Testament and you see it in its context. They were the experts in the interpretation of the law.

The Pharisees were the ultra-conservatives in their interpretation of the law. They were very conservative and they really thought that the religious leaders ought to have rule over Israel. They hated Rome, but they liked what Rome had done in putting the Sanhedrin in charge of things. They thought that ought to be the case, but at the same time they were extremely anxious for Israel to overthrow their bondage by Rome. They were an interesting, mixed-up group of people, but there would always be some Pharisees in the Sanhedrin.

When these leaders of the Sanhedrin sent people out to check on John, there had to be something significant going on. They were interested enough in what was going on to send someone out to check on him. The Pharisees probably suspected John of being a false prophet since he was requiring even Israelites to be baptized. He was not doing things the way they had always done them. The priests and Levites, another group of which the Sanhedrin was made up, had a special interest in John the Baptist because John's father was a priest and so, at least from the standpoint of inheritance, he was a priest also. He didn't function as a priest, but he was of a priestly family, so they were interested in him at least from that standpoint.

Investigation of John the Baptist

In verses 20-23, we see the investigation that they did. From the questions that they asked, we can see that they were experts in the law. They knew the right kinds of questions to ask. In all, they asked five questions that we want to work our way through.

First, in verses 19-20, their question is, “Are you the Messiah?” Look at verse 20. This is the testimony of John when the Jews sent priests and Levites to ask John, “Who are you?”:

John 1

20And he confessed, and denied not; but confessed, I am not the Christ.

He immediately answered their question. He gave this answer because he knew without their saying it that they wanted to know if he was the Messiah, and they probably wanted him to say yes, even though they did not think that he was the Messiah. They really didn't know who he was, but they didn't think that he was the Messiah. If he had said yes, then they could have arrested him as an impostor and locked him up and been rid of him, but he said very clearly, “I am not the Messiah. I am not the Christ.”

The second question that they asked is in verse 21:

John 1

21And they asked him, What then? Art thou Elijah?…

The reason that they asked that question is twofold. One is that Elijah was Israel's great reformer. Elijah had a ministry similar to what John the Baptist was doing. He called people to repentance. He stood for holiness and godliness in a very decadent age. There were a lot of similarities to Elijah; but also Malachi, chapter 4, verse 5, records the prophecy that Elijah would return to earth to prepare God's people for the Messiah's coming, and these Jewish leaders knew that. They were experts in the law and so they thought John might have been Elijah or they thought that he might have claimed to be, under false pretenses, and they were just looking for an opportunity to lock him up. But John clearly denies that also.

The third question is also in verse 21:

John 1

21…Art thou that prophet? And he answered, No.

It is not exactly clear to whom they were referring. I believe that they were probably asking him again if he was the Messiah, because in Deuteronomy, chapter 18, verse 15, Moses said that God was going to raise up another prophet like him, and he was referring to the Messiah. Peter quotes that prophecy from Moses when he is preaching in Acts, chapter 3. He says that Jesus is the fulfillment of what Moses predicted, so there is a sense in which they may have been asking him, “Are you the Messiah?”, when they said, “Are you the prophet?” They probably had in mind that prophet who Moses said would someday arise, the Messiah. It may be that they did not understand that double reference and they thought that it would just be a notable prophet. They may not have realized that the Messiah would also fulfill Moses' prophecy. At any rate, there was this notable prophet who would rise. They asked John the Baptist if he was that prophet, and he said that he was not.

The fourth question is very logical. In verse 22, they ask:

John 1

22Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?

Of course, here their frustration shows through. Probably what they had in mind was, “If you are not any of those great Jewish leaders whom we have a right to expect, who are you? Who do you think you are, having Jews be baptized and calling on the people of God to repent of their sins?” These leaders thought that all they needed to do was to be Israelites and everything would be all right.

These Jewish leaders were making the mistake with John the Baptist that they made with Jesus all through His ministry, and that was that they looked at the person rather than the ministry. They weren't nearly as interested in what He was doing as in who He was and what authority He had to be doing what He was doing.

That is the sad thing about that. There was a real revival going on in Israel, and the Sanhedrin was supposed to be the religious leaders. Of all people, they should have been thrilled to see that there was a revival going on, but what did they do? They checked out the person whom God used to bring about the revival. Without making too much of an issue about that, I think that is something that we, even in our day, need to keep in mind. We are so quick—I include myself in this—to be skeptical of something that the Lord is doing if it is not done by our group. If the evangelist or whomever it is that God is using is not from our denomination or our seminary, we are pretty skeptical of that.

There is a lot of false teaching that is going on. There is a lot of mishmash that is put out, but we need to be careful to look at the product as well as at the person. We might be surprised that God does sometimes use somebody who did not go to our seminary. Sometimes God does use somebody who is not a part of our church. If we look at the results of the ministry and we see that it is in line with Scripture, then who cares who the person is? What does it matter? If it is Biblical and is in line with Scripture, then it doesn't matter what group he is with or what kind of educational background he has.

I think Christians today make somewhat the same mistake that the Sanhedrin was making with John the Baptist, and they were going to make over and over again with Jesus in a few weeks. John's ministry was very clear. What he was doing was turning people's attention to the coming Messiah, and he did it very effectively. This is brought out very clearly in the next section.

The fifth and final question is in verse 25, and that is, “Why are you baptizing?” In answer to that question, John very clearly spells out his intentions, in verses 26-28:

John 1

26John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not;
27He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose.
28These things were done in Bethabara beyond Jordan, where John was baptizing.

John is saying, in verse 26, “I am baptizing people, but I am only baptizing in water. What I am doing is symbolic. I am not sprinkling people with blood like the Old Testament priests did. I am only baptizing with water. The true baptism, the baptism of the Holy Spirit, is reserved for the Messiah, and all that I am doing is calling attention to the fact that the Messiah is going to come, and when He comes, He is going to baptize you with the Holy Spirit and with fire.”

In verse 27, John shows his commitment to the Messiah. It is a touching thing that he says, in verse 27: “…He who coming after me is preferred before me, whose sandal straps I am not worthy to loose.” That statement probably made more sense to those Jewish investigators than it makes to us from the first reading. The reason that is true is that the teaching of the Rabbis was that a disciple of a teacher or a leader should do for his master anything that a slave would do except unloose his sandals. They said that untying sandals was a slave's work, and it was too menial even for a disciple.

With that background in mind, John was saying that he was so committed to Jesus the Messiah that he was even lower than a slave. He would do work as a disciple that was reserved only for slaves. In fact, his implication was that he would be honored to do a slave's work. He said that he was not even worthy to do that which the secular world reserved for slaves.

Later on, Jesus was going to teach in His ministry that when we have the opportunity to serve Him, we shouldn't let ourselves take any pride in that. Rather, we should say that we are miserable and unworthy servants. He told the parable of the servants who went out and did the work that they were supposed to do, and they didn't come in and demand to be fed before the master was fed just because they had been working in the field all day. They were only doing what they were supposed to do. Jesus said that that was the attitude that we are supposed to have, and John is the perfect example of that. He said, “I am not even worthy to untie His shoelaces.”

I wonder how we think about the opportunities that we have to obey Christ and serve Him. There is a real sense in which we shouldn't be praised for whatever we do for the Lord. We should be honored that we have the opportunity. Paul said the same thing. “I count it a privilege that I have been found worthy to serve the Lord Jesus Christ.” We should be careful that we do the very best we can do with the opportunities that God gives us.

There may be a certain sense of satisfaction in knowing that we have done our best, but we should be very careful that we don't take any pride in serving the Lord Jesus. It is an honor to serve Him. None of us are worthy to serve the Lord Jesus even in the most menial way. He is so majestic and so holy and so wonderful and so other than we are that we should consider it a high privilege to do whatever He calls on us to do.

The Announcement of Christ as Messiah

We have seen the identification of John as the introducer of Christ and we have seen his intentions; but now in verses 29-34, he finally gets his big chance—that is the introduction of Jesus. That is what he came to do. First, he makes the announcement itself in verse 29:

John 1

29The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.

John is very specific about the days on which things happened, but it is hard to piece together a chronology even at that. He often uses this term that we find at the first of verse 29: “The next day…” Apparently, that would have been the next day after the investigators had left. The next day after that, John saw Jesus coming toward him and he said, “Behold the Lamb of God Who takes away the sin of the world.” This is his announcement. His disciples were with him. He didn't just make that statement out in the open, but he said that to the people around him. He said, “There He is. There is the Lamb of God Who takes away the sin of the world,” and this Jewish carpenter was walking up.

You know, that would have to have been an amazing thing for those disciples of John to hear him say. God had John use the phrase, the Lamb of God , because all down through the Old Testament, He had been preparing His people through that system of sacrifices. We mention this often at the Lord's table on Sunday mornings. He had been using these sacrifices to prepare His people for the whole concept of the Savior coming as a sacrifice. Although there were various kinds of animals that were used, the primary sacrifice was the lamb. The lamb is the animal that we usually think of as a summary of the various kinds of sacrifices that were made. The lamb came to symbolize the whole concept of sacrifice. In fact, Isaiah had used this very terminology to describe the suffering Messiah in Isaiah, chapter 53. He was speaking of the Messiah prophetically, but he speaks of Him in the past tense even though he is talking about the future. He says, in verse 7:

Isaiah 53

7…he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.

John is obviously saying, “That man, that carpenter whom you see walking over there is Jesus the Messiah. He is the fulfillment of all of those pictures of sacrifice that your forefathers have been teaching and handing down through the years and whom you have been seeing all of your lives.”

The people in general may not have understood what John was saying, but surely the more thoughtful and educated ones would have had to realize that John was saying, “That man Jesus is the Messiah.” This was a stupendous announcement for him to make about another human being walking up on the scene. This was what the Jews had been waiting for all through the ages, really since Adam and Eve. The human race had been waiting for this Redeemer whom God had said He would send. As time went by, God gave more and more information about who He would be and how He would come and why He would come. In a sense, all through human history He had been awaited. Now comes the day when it is spoken on the earth, “Behold the Lamb of God. There He is in person.”

John's Analysis of His Announcement

That kind of statement calls for some analysis and so in verses 30-33, he gives his analysis of the announcement that he had made about Jesus Christ. Look at verse 32:

John 1

32And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.
33And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.

For John to say, “Behold the Lamb of God,” he needed to give some explanation of why he said that. In verses 32-33, he tells us about a conversation that God had had with him some point in the past. He doesn't say when, but he says it was before he was baptizing with water. Sometime in the past, God had said to him, “You are going to see a man and you are going to see the Spirit of God descending on Him like a dove. When you see that, you will know that He is the Messiah, and He is the One whom you are to announce as the Messiah.”

Go back to verse 30, because he wants to make clear that Jesus was not just the carpenter from Nazareth. That was what He was, but that is not all that He was. He says, in verse 30:

John 1

30This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.

John is saying, “I have already been on the scene. I have already made my mark. You knew of me first, and He is coming after me, but He is preferred before me, because He was before me. This man was not just born in Bethlehem thirty years ago. He has always existed. He was before me.”

In verse 31, he gives this explanation that even he didn't know exactly who the Messiah would be. He knew that He was coming, so he began getting the people ready. Then in verses 32-33, he tells about how God told him he would know who it would be. In verse 31, he says:

John 1

31And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.

He probably meant that although he knew Jesus as a man, he hadn't fully realized that this man, Jesus, his cousin whom he knew, would be the Messiah. John surely would have met Jesus, because they were cousins, and he would have heard about Jesus' outstanding religious life. That would have to have been making the circles—“This guy never sins.” You have heard people say that sometimes about other people, haven't you? But, here is a person you could literally say that about. Here is a man thirty years old, and He has never sinned. People would have to notice that. There was something special about Him already. John had to have known Him, but at some point, God had to have told John what to look for in the Messiah. He did see what God told him to look for; and he knew that that man Jesus, whom he knew as his cousin and whom he knew as an especially righteous man, was actually the Messiah. He says that the Spirit of God, descending as a dove, the sign that God had given him, was fulfilled in Jesus.

He says, in verse 32:

John 1

32And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.

That was at the time John baptized the Lord Jesus, and John doesn't even refer to John the Baptist's baptism of Jesus, probably because the other Gospels refer to it, and John the Gospel writer would assume that all of his readers would have known about that. In verse 34, he certifies that:

John 1

34And I saw, and bare record that this is the Son of God.

John the Baptist is saying, “I certify—I swear—to you that this is the Messiah. This man Jesus of Nazareth is the Messiah.”

This is the first of many eyewitness accounts of the deity of Jesus Christ. I think about that blind man who was blind from birth and Jesus made him see. The religious leaders tried and tried to get him to say that He was some kind of false prophet, and the blind man said, “Whether He is a sinner or not, I don't know, but one thing that I know is that I was blind, but now I can see.” There were eyewitness proofs that this man had to be the Son of God, and yet over and over again that testimony was rejected. It wasn't enough to satisfy the Jewish leaders whom we see for the first time in this chapter setting up this investigation. These questions that the investigators asked John the Baptist are going to be asked about Jesus over and over again in the course of the next three years of Christ's ministry.

Jesus is All We Need for Salvation

Let me ask you something as we close. What about you? Are you satisfied with the testimony of Jesus Christ? Do you really believe that Jesus Christ is the Lamb of God? I don't mean just for salvation. There are many other things that God promises besides our salvation. Let me say, however, that you need to be satisfied that Jesus Christ is all that He says He is for salvation. He is all that we need for salvation, and you need to know that and trust Him as your Savior if you have not done so already. But almost as important as that is the fact that Jesus Christ claims to be all that we need for satisfaction in life and for the meeting of our needs. Do you believe that or are you like those Jewish leaders who continue to question who Jesus was in the face of proof that couldn't be denied?

I am afraid that sometimes as Christians, if our lives are any indication, we are like those religious leaders. We are not really satisfied with who Jesus says He is. We think that we can handle it better. We think that we don't need Him for satisfaction. We think that we can find it in ourselves and our own plans. Jesus said, “I am the Bread of Life,” and Jesus said, “I am the Water of Life.” Jesus indicated again and again that He was the source of our satisfaction.

There is a little chorus that we have been singing here for a while. I think it sums up this whole concept of who Jesus can be and who Jesus ought to be in our lives. It is written by a man by the name of Dennis Jernigan. It is addressed to Jesus and it says:

You are my strength when I am weak;

You are the treasures that I seek.

You are my all in all.

Seeking you is a precious jewel,

and to give up Lord I would be a fool.

You are my all in all.

Taking my sin, my cross, my shame;

Rising again I bless your name.

You are my all in all.

When I fall down You pick me up;

When I am dry You fill my cup.

You are my all in all.

Jesus Lamb of God, worthy is your name.

Jesus Lamb of God, worthy is your name.

Can you say that from the heart? Is He your all in all? He has every capability of being. He claims that He is. Don't be like those skeptical Jews and miss out on all that God has for you by questioning that of which there is absolute proof.


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