Episode Transcript
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Luke ten. It's a famous passage
that most of us have we been around
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the church for very long, have
heard salute ten first twenty five through thirty
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seven. This is God's word.
And behold, a lawyer stood up to
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put him, that's Jesus, to
the test, saying, teacher, what
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shall I do to inherit eternal life? He said to him, what is
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written in the law? How do
you read it? And he answered you
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shall love the Lord, your God, with all your heart and your with
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all your soul, with all your
strength and with all your mind, and
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your neighbor as yourself. And he
said to him, you've answered correctly.
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Do this, you will live.
But he, the man, desiring to
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justify himself, said to Jesus,
and who is my neighbor? Jesus replied
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a man was going down from Jerusalem
to Jericho and he fell among robbers who
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stripped him and beat him and departed, leaving him half dead. Now,
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by chance, a priest was going
down that road and when he saw him,
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he passed by on the other side. So, likewise, a Levite,
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when he came to the place and
saw him, he passed by on
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the other side. But a Samaritan, as he journeyed, came to where
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he was and when he saw him, he had compassion. He went to
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him, bound up his wounds,
pouring on oil and wine. Then he
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set him on his own animal and
brought him to an Inn and took care
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of him. And the next day
he took out to Denari and gave them
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to the innkeeper, saying take care
of him and whatever more you spend,
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I will repay you when I come
back. Which of these three do you
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think proved to be a neighbor to
the man who fell among the robbers?
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He said the one who showed him
mercy? Jesus said to him, you
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go and do likewise. The grass
withers and the flower fades, but the
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word of our God will stand forever. We pray with me. Father,
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we cannot expect to hear your voice
unless your spirit works, but you've promised
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to use your word, through your
spirit, to transform us, to speak
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to us, and you promised to
speak through this word. So we asked
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that you would do that this morning, that our minds might be shaped,
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in our hearts and our wills might
be shaped to be more like Jesus and
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to rest in your mercy and your
grace. We pray that you would do
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that this morning. Amen, you
may have a seat. The S Welsh
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Theologian Bonnie Tyler opens one of her
most popular songs with these lines. I
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guess we're all theologians, so that
was a joke. Her Song says,
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where have all the good men gone, and where all the gods? Where
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is the street wise Hercules to fight
the rising odds? Isn't there white night,
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upon a fiery steed? Late at
night I toss and turn and dream
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of what I need. I need
a hero when it comes to Christianity,
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when it comes to navigating the world
around us, we think deep down that
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we must be the hero that Bonnie
Tyler is dreaming of and needing, the
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hero that the people in need need, whether that's our spouse or our children,
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or our classmates or our friends or
the people living in Tucson around us.
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We think that we're the hero that
we areselves need even to play the
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good person, to prove it to
ourselves, to prove it to our loved
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ones, to prove it to God, to keep all the Herculean rules,
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to ride the fiery steed, to
conquer all the evils in the world,
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even if that's just the evils of
dirty diapers in ignorance, needing to be
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moved towards greater knowledge and Truth and, at the same time, inviting people
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into the Kingdom of Jesus, whether
there are children's or the people are children
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of the people at work or in
the classroom. History tells the story of
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a Bright College Student with the weight
of being a good person and the great
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hero on his shoulders. He was
the pride of his parents. He was
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studying to become an attorney. He
was almost done with his law degree and
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his parents had been very successful in
the copper industry and had put him in
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the best education they could afford,
and he was the first person in his
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family to go to college. He
was excelling in his studies and he showed
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a lot of promise. He was
going to be the pride and joy in
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the financial security of his family.
He was also a good kid. He
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grew up in the church. She
loved the church, he loved the heroes
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of the faith, of the church, and they influenced him in a lot
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of ways and he wanted to be
like them. Like a lot of college
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students who worship in your myths in
the OPC, not just a covenant but
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throughout the presbytery. But then on
one July he was walking back to his
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university after holiday and he was caught
in the middle of that thunderstorm. Boom,
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boom, the lightness struck around him. The concussion of the air knocked
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him back on the ground and involuntarily
he prayed and cried Anne Out, Saint
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Anne, save me and I'll become
in bunk. And even though the cry
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was involuntary, he was very conscious
about keeping his vows to God and the
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saints. And so on July seventeen
o five, when he was twenty two
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years old, Martin Luther enter the
Augustinian monastery at effort. And my guess
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is if you are a college student
here and you did that, your parents
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would be quite upset. And my
guess is those of you who are parents
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with students who are almost college age
or have college age students, if your
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student did that, you would be
quite upset. His parents definitely were.
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Throughout his life Martin Luther Struggle with
this affliction of doubts of whether or not
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he was a good enough Christian.
In the same doubt entered with him to
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the monastery because the monastic life was
filled with rules. How and went to
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bow, how to speak, how
to walk, how to eat. It's
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filled with rules or of religious duties. When to leave his tiny sale sell
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at certain points of the day and
the night to pray. In the words
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of church history. In Michael Reeves
said, life was dedicated to climbing the
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steep ladder to heaven and Martin Luther
Excelled at the rules. Externally he was
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the hero of the rules, but
the more he excelled at the rules,
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the more troubled he became. He
knew the rules must go deeper than the
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service the surface. Did a really
pray that prayer from my heart, that
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I really mean it? Did I
have a good, appropriate, right,
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loving attitude. He filled his confession
time with his priests, constantly racking his
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brain in his heart, never fully
being satisfied. Now for some of us
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that sounds crazy because we live on
this side of the reformation, we've grown
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up in the church and understand grace. We think really, come on,
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Martin, but there's others of us
who understand grace. We realize that we
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come before the father through the son, because of God's grace, but it
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still hits pretty close to home.
We not might not keep the same religious
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rules that Martin kept, that we
keep other rules to prove that we're a
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good person worthy of being a hero
in God's eyes. We feel the burden
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of living missionally in Tucson and all
the rules that will prove that we are
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good missional Christians, sharing the Gospel
with strangers, sharing the Gospel with co
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workers, being willing to go on
service trips for the presbytery, reading apologetics
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and theology books so can be equipped
to share the gospel. We also try
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to prove ourselves as good Christians by
how we parents for parents, by how
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we good of a child we are
to our parents, if we are a
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child, to a parents still living
in their home or under their authority,
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but how we speak to them,
but how we bay them, but how,
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if we have children, we speak
to our children and how we lovingly
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but firmly discipline them. We have
other, more broad and basic definitions of
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being a good Christian. Treating people
right, saying kind words, working hard
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in our job, in the home, in the classroom, being a good
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roommate, whether that's to somebody were
married to or live with or not married
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to because we're in college or some
other place. We exhaust ourselves with religious
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rules, even some we make.
We also exhaust ourselves with how to be
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accepted and seen as good in the
world around us. The rule of being
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a successful student, if we're a
student, studying long and hard enough,
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having good boundaries on our time,
taking the right classes with the right professors.
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We have rules of being a good
friend, listening well, always showing
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up, staying late with our friends, picking up the phone at two am.
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We have good rules of being a
good church mate, showing up early
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to set up chairs and break down
chairs, always showing up at the evening,
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the morning and evening service and Sunday
school and every other time that covenant
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meets. Not Saying we shouldn't do
all these things. These are good things,
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but often we allow them to become
rules in our life. When we
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take an honest when we take an
audit of our life, it seems like
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there's so many rules that we need
to keep and so often, when we
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come to Christianity and practicing our faith
before God and really our whole lives,
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we want some rule to follow,
we want some rules to meet and be
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approved of as good, but the
more that we strive to keep the rules,
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the more exhausted we become. We
still look for the elusive list of
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rules that will make us be seen
as good and right. And that's what's
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going on in this passage, this
very knowledgeable law. You're a religious expert
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who had studied God's Law and knew
all the different rabbis different interpretations of God's
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Law. Stands up to test Jesus
with a question. He wants to know
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and he wants everybody else in the
crowd to know. Is Jesus a really
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good rabbi? Can you stand up
to the test? So we asks,
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what must I do to inherit eternal
life? Now Jesus knows that it's a
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test and answers the question by shooting
it back to him, like good college
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professor does. He says what's written
in the law? How do you read
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it? How do you interpret God's
law? And the man, being a
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good student, reflects back to the
professor's own interpretation. His, Jesus is
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own summary of the law and he
says love God with your whole self and
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love your neighbor as yourself. Jesus
affirms the man's words. He says.
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If you continue, you to do
this, you'll continue to be living in
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what Jesus is saying is, yes, this is the key to eternal life,
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but it's also the key to your
present life right now. Do this
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and you'll truly be living as a
whole person. But this is really broad
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right. It's to all encompassing and
when we're honest with ourselves, we know
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we can't keep that law. But
we got to be honest with ourselves.
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Love God with my whole self,
love my neighbor as myself. It's even
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more exhausting than rules. It's like
someone saying to a thirteen year old kid,
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jump the Grand Canyon on your BMX
bike and then you'll enter bike glory.
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There's no matter how much we train, no matter how fast we pedal,
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no matter how long the distance of
the runway is, there's no way.
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When we're honest, it's exhausting,
but it's also laughable because it's so
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ludicrous. But if we think about
really trying to do it, it's exhausting.
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Now, if the man was being
honest with himselves, he would say
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to Jesus, Jesus, I hear
the words coming out of your mouth that
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that's impossible, and the way that
Jesus would have responded, as the way
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that he responds to a similar question
later in Luke Eighteen, he would have
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said yes, with man it's impossible, that God, with God it is
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possible. But, like us so
often, the man let's that broad command
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wash right past him and not reveal
his inability and an exhaustion. So ignores
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the weight of it and instead he
wants to know what to do. So
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he pushes another question back to Jesus, and the Bible makes a very interesting
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comment here that helps us understand what's
in the man's heart and, I think,
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what's in our hearts. To the
Bible says he wanted to justify or
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them means, to prove himself to
other people that he was good enough and
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he could be the hero. So
Jesus says to him, okay, are
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he says to Jesus, okay,
WHO's my neighbor? Now, in the
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mind of the people of Jesus's Day, and neighbor was someone like your brother
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and his family, your sister and
her husband and their kids, your cousin's,
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the people clearly related to you by
religion, anyone outside of that especially
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non Jewish people were seeing as enemies. Here it'd be like people at Covenant
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are your neighbors, people in the
present this presbytery of the OPC would be
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your neighbors. Maybe the people in
the PCA would be your neighbors, or
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other napark churches would be your neighbors, other Christians in town. This man
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wants Jesus to give him a checklist
so that he could prove to Jesus and
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everyone else that he was worthy.
How to know we like this man.
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We want to list, we want
qualifications. We might be exhausted from trying
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to be good, but we have
the certainty that we want this certainty that
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if we do a certain amount,
then we'll get what we deserve. There's
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a stereotype when you are a pastor
or youth leader working with college students or
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youth. It's a stereotype that other
pastors have said to me before is like,
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Oh yeah, College Ministry people,
Youth Ministry people, all you do
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is play video games. It's not
my favorite stereotype because I'm not good at
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video games, but when in Rome
you play video games. So at our
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previous campus that we were at in
Texas twice a year I would have a
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guy's night at my house and the
guys would bring their fancy video game consoles
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to our house and we would surround
ourselves with manly junk food like fancy cheeses
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and cream soda and root beer and
chips and Saltza and, because it was
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east Texas Wild Hog sausage and Venison
Jerky, and it was great and it
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was a glorious and was fun.
There's one particular nights at my house when
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the game of the evening that everybody
was competing on was some battle between two
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people on the video game screen,
on the TV screen. There was a
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lot like the old school in the
s and s mortal Kombat and street fighter.
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Two superheroes would battle it out against
each other and you would button mash,
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which means you just smash buttons,
not really with much technique, to
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see who would have the victory and
become the hero. And at it's a
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certain point in button mashing, there's
a meter that would rise on your side
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of the screen and if it got
to a certain point you could push another
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button and you would unloose leash the
fury of this superheroes superpower on the other
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person and they couldn't escape. We
want this with God. We went to
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guarantee that we can push the right
buttons at the right time in the right
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place, and guarantee that God cannot
escape from seeing us as a good hero
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and letting us have eternal life,
or, if we're good reform Christians,
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not just having eternal life, because
we get that. We already know that
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the reformation has happened, but letting
these have a productive, fruitful, successful
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life now in our sanctification, in
our personal ministry, in our family life,
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in our dating life, in our
school life, as children growing in
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the faith. But Jesus wants us
to look at our hearts, not our
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ability to button mash with God's law. The law is more than a list
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of rules. So to get to
our hearts, Jesus tells the story.
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Tells a story to answer the question
of who is my neighbor? A man
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was traveling the eighteen miles down the
road from Jerusalem to Jericho. It was
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a dangerous known the road, known
to hide the ruthless robbers and sure enough,
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like the Conte text of Jesus's parable
tells, the people listening, Yep,
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it happens? A man is attacked
by robbers. He fell among them.
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They beat him, they robbed him, they stripped him and left him
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for dead. The man was left
unconscious and naked and if he could speak,
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he would cry out from Bonnie Tyler's
song, I need a hero.
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But he was unconscious. So how
do you know who your neighbor is?
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In Jesus is day, the easiest, the quickest way for you to tell
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if someone was your people, were
your type of people, was by how
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they talk and how they dressed.
We picked that up later in the Gospel
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accounts when the Young Servant Girl Calls
Out Peter when Jesus is being tried and
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he's standing around the fire, and
she says you're one of that Guy Jesus
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is people, aren't you essentially saying
I know by the way you talk and
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with the way you dressed, I
know that you're a Galilean, though.
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That's the way that you would know
if somebody was your neighbor, how they
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spoke, in the dialect they spoke, the words they used and how they
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dressed. But for this robbed man, there's no way to tell whose people
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he is. There's no way to
tell if he's your neighbor, the person
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you're supposed to take care of.
Instead, he's just a human being in
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need on the side of the road. So first, this priest comes down
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the road from Jerusalem. He's likely
been serving his two weeks of duty in
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the temple. He's ritually clean.
Priests were normally of an upper middle class
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status and he would have been riding
a donkey or a horse down the road
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he sees the robbed, beaten,
unconscious, naked man. But for him
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to stop would be extremely costly.
He would have to be rich. He
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would have to risk being made unclean
if the man was dead, or if
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he got the man's blood and filth
on to himself, or especially if the
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man was an unclean foreigner. If
this happened, he was made unclean,
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he would have had to pay for
material for an elaborate ritual cleansing, and
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unblemished red female cow burned all the
way down to ashes would have also been
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costly for his family. If he
was richly unclean, he could not work
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in a part of the benefit of
his work as a priest in the temple
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was him getting to eat of the
sacrifices and then also take the sacrifices home
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for his family to eat. So
this was part of his income and providing
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for his family. And so,
because of the cost, he passes by.
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Next to Levi walks down the road. Levi is a lay priest.
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For those of you who grew up
Anglican or Piscopelian or Catholic, he's like
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a deacon. He has official duties
and worship, but not all the time.
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He's not the professional. He's likely
returning to his wife and his kids
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after the two weeks that he has
serving in the temple. He sees the
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man as well, but for him
to stop would be extremely costly to the
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robbers were likely still in the area
and he is of a lower income bracket,
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so he would have been walking.
We see this because he doesn't he
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can't carry the man. He would
expose himself for the himself for the robbers
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if he had to wait, because
all he could do is give him first
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aid. He couldn't pick him up
and carry him. So for him to
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give him first aid, the robbers
would come out and get them. They
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surely would. It was also costly
because of the example to the priest.
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Like any good mountain road you could
see down the road and see what's happening
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before you, somewhat as the ends
and outs, and he could almost likely
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see the priests and example that the
priests set as he passed by. To
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stop would be to implicitly rebuke the
priest, who is of a higher class
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and authority. That would be extremely
costly, culturally and socially costly for this
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levite. So it seems like he
moves in a little bit to check it
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out, but seems that when it's
curiosity is satisfied, he passes on by
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and then the Samaritan comes along.
Samaritans had been hated by the Jewish people
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for centuries. The Jews thought,
and for good reason, that they were
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sacrilegious, heretical and spiritually unclean.
There were statements written by the rabbis that
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said that you are forbidden to eat
food or wine served to you by a
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Samaritan. There was other statements written
by other rabbis that said something along the
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lines of this. If you see
a heretic or a sinner injured on the
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side of the road, push him
into the ditch. That would have included
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a Samaritan. The Samaritan as likely
an upper middle class merchant returning from conducting
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business. He likely has more than
one animal with it, because it says
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that he put the man on his
own animal, implying that he had others
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in his train. So we imagine
him on his animal, leading a train
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of animals down this road. He
too is alone, traveling in the country
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that is hospitile to his type of
people. He knows this road is dangerous,
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he knows that he's unwanted, rejected
by these people. He knows that
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he's a prime target for robbery.
But he sees a beaten, naked,
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unconscious man lying on the side of
the road and it says the Samaritan was
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moved with compassion, implies at a
deep gut level. Unlike the priest,
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he goes toward the man in need. He dismounts, he walks gently to
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the and to examine and he acts
unlike the levite. He acts by applying
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first aid, by binding the man's
wounds, by pouring wine and oil and
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the wounds to clean them. But
knowing that he can't stay there because the
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robbers in the area, he stoops
down, he reaches under him, getting
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himself dirty with the sweat and the
blood of this man, the dirt and
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the nakedness of this man, he
hoists him up on the horse and begins
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to lead him down the road to
Jericho, where he knows that there's an
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end. Like a servant leading his
master, this wealthy Samaritan lays down his
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rights and leads this man to whom
he owes nut, who owes him nothing,
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whom he owes nothing on his own
horse. This is risky, this
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is costly. If the man is
a Jew, which he likely is,
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because he's in Jewish territory and was
going from Jerusalem to Jericho. Fe's a
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Jewish man, that man's family would
likely curse the Samaritan or blame him for
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his injuries. One Bible scholar noted
that this would be like if a sue
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warrior walked in to General custer's camp
with a white man who's been scalped on
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his horse. No one but believe
that he didn't do it. But the
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Samaritan ignores the cost. He takes
the man to the end. He says
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the night with him to care for
him and protect him from the robbers and
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then savory people that likely inhabit ends
that day and age, the next morning
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the Samaritan must go on his way, but the man is still in need.
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He's completely broke because he's been robbed
and he's still helpless. If the
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man stays at the end he'll be
indebted to the innkeeper and if he couldn't
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pay the income keeper he'd be thrown
into debtors prison and they would say sorry
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for your misfortune, but you owe
him, you owe him money. So
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the Samaritan has more compassion on him, he absorbs more cost, he pays
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extra and pledges to pay more to
care for his ongoing needs. The robbers
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beat him, stole his money from
him and left him naked. This the
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Samaritan administered first aid, gave him
money and left him closed. This is
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costly active love, socially, financially, physically, emotionally, temporally costly active
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love. His compassion moved him to
action when he saw a human being in
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need. So Jesus ends his story
with a question. He flips the question
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on the head. He says which
of these proved to be a neighbor to
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the man who fell among the robbers? What Jesus is doing is he turns
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that the the question of proving to
others that you are worthy of eternal life,
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to proving to those in need that
you actually love. Jesus says,
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in a sense, don't think of
love as a checklist, in your neighbor
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as a check box on that list, because it's not what you do,
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it's about your heart and the love
that flows out of your heart into action.
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Think of yourself as a neighbor and
love anyone you see in need as
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you go about your daily life.
This is the law of love that comes
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from the heart that God works in
his people. The lawyer wanted something attainable,
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that he could prove himself as the
hero of his own story. Jesus
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gives him a standard that is never
fully attainable. In Bonnie Tyler's song,
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the next part, in the next
stanza, she calls out for someone who's
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got to be strong, God,
to be fast, got to be fresh
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from the fight, got to be
larger than life. And I think often
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as Christians, when we're honest,
that's what it feels like Jesus is calling
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us to hear, to love people
with the love that is strong, fast,
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fresh from the fight, larger than
life, never with any weakness,
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never with any failure, always seeing
every need of every person in our realm
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and meeting those needs with everything that
we have. The homeless man at one
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of the parts just west of campus
or along Fourth Avenue, the orphan kids
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in Haiti or in southern California,
the people affected by Hurricane Michael through and
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the OPC giving an effort to help
care for them, the poor people in
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Tucson, the lonely people, if
you're a students in class, the people
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jeering at Christian street preachers, the
street preachers themselves. The call to love
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is all encompassing and when we let
our minds in our hearts think about it's
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all exhausting as well, because there's
so many needy people in the world around
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us and in our families and beyond
our families. When we're honest, we
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so often fail to love. Sometimes
our failure is to to love is active,
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hurt, like the robbers lashing out
at our aging parents on the phone
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when they really just want to hear
from us or hear from their grandkids.
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Are Their Great Grand Killed Kids?
Those of us who are children are our
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parents home, lashing out at our
parents because they embarrass us, cutting them
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down to get what we want,
using harsh words with our spouse, but
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with a friend in a fight to
prove that we're right, but at the
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end of the fight more damage has
been done than we even anticipated, or
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gossiping about a friend that eventually makes
it back to them and hurts them,
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cutting down other Christians from other denominations. Sometimes our failure to love is the
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passive hurt of neglect, like the
priest or the Levite, because we don't
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see the need or don't want to
pay the cost ignoring a roommate, if
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we have roommates we suspect might have
an eating disorder because we're too distracted and
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too busy with our studies. Avoiding
a homeless woman this holding a sign as
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we exit into Phoenix to do some
business, because we don't want to enter
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into the awkward conversation because we don't
have any money with this right then.
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So instead of offering her the dignity
that she already has, we passer by,
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avoiding the cost of an awkward conversation
with someone who comes up to you
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and is awkward in the grocery store. It doesn't quite fit the norm of
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what it means to be a person
of good repute and Tucson. So often
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we fail to love, to actually
love in the costly ways that Jesus calls
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us to love. When we consider
Jesus is call in this famous good Samaritan
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Story and really all of his ethical
teachings as well, especially the sermon on
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the mount to love God with our
whole self, in our neighbor as ourself,
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leaves us in a place of despair, much like Martin Luther all of
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the doubt and all of the voices
of despair into our mind, because you
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can't prove yourself to be the good
hero because at the end of the day,
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someone will find out, someone will
see, someone will know your failure
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and if they don't, you'll at
least know your failure and how you don't
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measure up. Bonnie Tyler ins her
song with the Stanza up where the mountain
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00:31:11.769 --> 00:31:15.849
meets the heavens above or where the
lightning splits the sea, I could swear
377
00:31:15.890 --> 00:31:19.319
there's someone somewhere watching me through the
wind and the chill and the rain and
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the storm and the flood. I
can feel his approach like a fire in
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my blood. I need a hero. Deep Down, you and I realize
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that we need a hero like me
that even if you get grace, you're
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exhausted from trying to keep all the
rules, trying to trust in everything but
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Christ to make you right in the
world. If you're not a Christian,
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you're exhausted to trying to keep the
rules, but the rules that cannot prove
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that you're good enough. The beauty
in the message of Christianity is that you
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are not the hero. Yes,
you're called to love your neighbor as yourself.
386
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You're called to grow and your sanctification
and loving your neighbor. You're supposed
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to do it in costly ways,
but you can never be the hero.
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You can never prove yourself enough to
be the good person and you're not meant
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to. The whole arc of the
Bible points of Jesus as the hero,
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not just the good tea teacher,
not just as the righteous man. We
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know that because we're reform Christians,
but so often we treat him like that
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and treat ourselves in response, the
hero and prove that he was good enough
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to God. Instead, he god
sent the hero for Jesus is ethical teacher
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that keeps us in God's grace,
but the one who came to bring God's
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grace and rescue us. He later
encapsulates this thought. He, Martin Luther,
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later in Captu, lates this thought
with this line. He says,
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I must listen to the Gospel.
It tells me not what I must do,
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but what Jesus Christ, the son
of God, has done for me.
399
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When we begin to realize this,
the Good Samaritan story becomes deeper than
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Jesus is ethical teaching, which it
is, but he becomes deeper as well.
401
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It points a deeper reality of another
one, another one who is despised
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00:33:10.569 --> 00:33:15.640
and rejected by the people with whom
he lived, another who left his position
403
00:33:15.720 --> 00:33:21.039
of authority to stoop down to those
who need, people who were unconscious of
404
00:33:21.079 --> 00:33:25.200
their need, vulnerable and the unable
to help themselves, not just from the
405
00:33:25.279 --> 00:33:29.950
wounds inflicted by other people, but
the wounds inflicted by their own sin and
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00:33:30.349 --> 00:33:36.390
selfishness and rebellion, people not just
on the brink of death but in death
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00:33:36.789 --> 00:33:40.819
itself. Jesus stooped down and with
the cost of his life, not only
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00:33:40.900 --> 00:33:44.940
love, the way we should have
loved, but the death we should have
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00:33:45.140 --> 00:33:49.420
died, that our sins might be
paid for, our wounds might be healed,
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00:33:49.779 --> 00:33:54.849
our shame and our nakedness might be
clothed in his righteousness, that we
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00:33:54.890 --> 00:34:00.690
might be brought not into an end
but the grand house of the great heavenly
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00:34:00.730 --> 00:34:06.769
father. Through a sacrificial love,
Jesus proves himself worthy of eternal life and
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00:34:06.970 --> 00:34:09.840
gives it away to us. He
frees us from the Law of checklist and
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00:34:09.960 --> 00:34:16.840
empowers us to actually live out the
law of love without a worry that will
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00:34:16.840 --> 00:34:21.480
be condemned if we fail. He
frees us to look and see the needs
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00:34:21.519 --> 00:34:23.590
of the other people around us,
not as a check box for a grade,
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00:34:24.469 --> 00:34:28.550
but as a people in need that
we can come to as neighbors.
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00:34:29.789 --> 00:34:32.269
So, whether this is the first
time or the thousandth time, allow the
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00:34:32.349 --> 00:34:37.469
one who is approaching you as the
great good Samaritan to embrace you as his
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00:34:37.579 --> 00:34:43.500
neighbor, as his friend, as
his sister or his brother, who claims
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00:34:43.539 --> 00:34:49.619
you as his father's daughter, his
father's son. He has come all you
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00:34:49.780 --> 00:34:52.929
are, exhausted and heavy laden.
He has come for you. Will you
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00:34:52.969 --> 00:35:00.170
let him embrace you so you might
rest and heal and then be empowered to
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00:35:00.329 --> 00:35:05.050
go love the people in your family
and the people outside of your family and
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00:35:05.130 --> 00:35:07.760
the people that Jesus calls you to
love and Tucson and the world around us.
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Would you pray with me?
