Episode Transcript
WEBVTT
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And then, as we turn to
the preaching of the word, would you
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join me as we pray our father, what wondrous love it is that you
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have for us. You are so
good and generous and mercy that you looked
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on us in our sin and you
gave your son to pursue us, to
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rescue us. Thank you for that
love. And how amazing it is that
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Jesus said, as the father has
loved me, so have I loved you,
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and we rejoice in that love.
We were rest in that love that
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is fully revealed by our Savior on
the cross. And as we look at
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your word to night, we pray
that we might see something more of Jesus
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and his love for us, that
we might live in light of that love
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in our daily lives. As you
call us into our ordinary callings. In
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Jesus name, we pray. Amen. Well, tonight, rather than reading
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the Scripture to begin, I'm going
to read it throughout the message and I
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want to pick up on both.
This morning where I talked about your calling
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as lizards. If you're new here, you haven't been here this morning and
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you heard a reference to lizards up
here earlier. You probably thought, what
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was he talking about? I didn't
know we were lizards. Ted said we
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were all lizards and you have to
go back and listen to the morning message
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to understand that. But I want
to pick up on that in our calling
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as in daily life. And I
want to go back to a metaphor I
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shared with you the first time I
was with you about Gospel lies, about
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how we see. I've worn glasses
and had eye problems since I was about
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seven years old. I've had five
surgeries on my eyes, had all kinds
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of challenge with my eyes, but
I very much appreciate glasses because with the
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use of a Lens, I am
able to see a little better than two
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thousand and twenty. Lenses bring clarity
and without lenses you could be a fuzzy
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blur. And we look at life
not through glass and plastic lenses that we
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look at life through other sets of
lenses that help us interpret what we see.
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Last time we talked about how Gospel
Lenses Are Gospel lies help us see
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each other in Christ, and tonight
I want to talk about how the Gospel
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Shapes how we see people who are
not in Christ, the people outside of
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the church, the People Not United
to Christ, and how the Gospel changes
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how we see them, and to
do that we're going to look at a
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particular passage in the book of Luke, Chapter Seven. Now we're going to
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walk through the section of the time
and I'll explain it to you and show
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how this is all about how we
see and how seeing with Gospel Lies Change,
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is how we go about our daily
lives. So Luke Chapter Seven will
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begin in verse thirty one and we'll
walk through it a section at a time
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to what then Jesus said. Shall
I compare the jet people of this generation,
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and what are they like? They
are like children, sitting in the
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market place and calling to one another. We played the flute for you and
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you did not dance. We sang
a dirge and you did not weep.
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For John the Baptist has come eating
no bread and drinking no wine, and
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you say he has a demon and
the son of man has come eating and
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drinking. Your say, look at
him, a glutton and a Drunkard,
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a friend of tax collectors and sinners. Yet wisdom is justified by all her
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children. Now this, this is
the paragraph preceding the story we're going to
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look at, and it's a paragraph
about religious people. Surrounding Jesus and not
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understanding him, the fact they had
so little ability to understand who he was
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and why he came that they slandered
him. In their mind. It was
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a slander. You, you,
you, you are. You're a friend
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of sinners. That's what you are. You eat and drink with sinners.
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And we've heard those accusations of about
Jesus. If you've read through the Gospels
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and they're sort of dripping with moral
superiority, can you hear the judgment and
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contempt towards the son of God present
in that accusation which Jesus refers to?
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You're a friend of tax collectors and
sinners, and maybe you're like me.
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There times when you have whispered words
of contempt or judgment over people. But
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what's interesting here is Jesus owns the
label. He doesn't say no, no,
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no, I'm not a friend of
sinners. He says wisdom is justified
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by all their children. In other
words, my actions bear the fruit that
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justifies what I'm doing. He affirms
that he is indeed a friend of sinners,
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and that is how he relates to
the lost and Luke. Now turns
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and gives us an example of what
that means, which is where we're going
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to focus the story. Jesus says, yes, I am a friender's and
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friend of sinners, and Luke says, let me give you an example,
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and that's the story we're going to
turn to. It's a story that begins
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with a dinner gathering. Verse Thirty
Six. One of the Pharisees asked him
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to eat with him and he went
into the Pharisees House and took his place
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at the table. So let's look
at that simple verse to get a context
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of this dinner gathering. It's a
it's a Pharisee who is the host.
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Now Pharisees get a bad rap.
I mean not Pharisees get a bad rap.
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They they were among God's people,
the ones committed to live a holy
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life in the midst of a secular
culture. That that was what their orientation
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was. They lived under Roman role
and they were determined to live in Godly
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yes, to live a life that
was pleasing to God, and they developed
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a detailed code of what would it
what it looked like to please God,
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a code of Godliness, and they
were very application focused. It was a
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response to their captivity, a response
to living under pagan powers. But they
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were godly people. Are they were
seeking to be godly people and I would
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guess. I would guess that most
of us, if we just got to
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the motives and desires of a Pharisee, would want to be one. I
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would guess that most of us would
want neighbors who were more like Pharisees.
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We would want upright moral people around
us. This PHARISEE has a name.
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Will find out a little bit later
his name is Simon. That he is
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a Pharisee is mentioned often and his
name is repeated, and we'll see why
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is the story progresses. He invites
Jesus to eat with him. Now this
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is not what we would call hanging
out over a meal. There's nothing casual
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about inviting somebody into your home.
In the ancient world it was a place
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of honor the many cultures of the
world. When you have been invited into
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someone's home for a meal, a
bond is formed. Number of years ago,
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when we were in the Philippines visiting
missionaries, a Chinese family and the
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church invited us to a meal that
they hosted and afterwards I said to the
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missionary, what's the significance of this. He said, you're in the family
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now. This is very important that
you have eaten in their home. You're
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broken bread in their presence. So
this is not a casual meal. It's
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not hey, let's hang out,
have a few beers, eat some broughts.
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This is coming to my home and
let me honor you. It's in
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a house, and in those days
houses had open courtyards in the middle of
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them. That this is hard for
us to imagine. The meals were taken
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in a common room of the house, but there was access to it from
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the street and people would come and
stand around the table and watch you eat.
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It's a little weird, but there
had different definitions of privacy in those
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days. So people would come,
neighbors would show up and sit in and
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listen to the discussion and there were
rules about what they couldn't couldn't do.
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But it was not a private meal
as we think of it. And in
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those days they ate at a low
table, so you didn't sit in chairs.
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You're actually laid down leaning on cushions, eating with one hand as you
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leaned on the other arm and your
feeding. Your legs were stretched out behind
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you. So so get a picture
here. This is a meal in the
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house of a religious leader, a
Pharisee of significance in this community, and
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this scene is thick with proper behavior, etiquette, cultural rules. If it
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was an our world, it might
be a formal dinner, of black tie
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dinner, or at least a dinner
with a very well set table. You
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know the kind of dinner. You
sit down and you look at your plate
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and you see knives, forks and
spoons in great number and you have no
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idea what to do with them.
This is this is a proper occasion here,
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and it's followed by a very awkward
moment, verse Thirty Seven, and
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behold, notice how luke introduces it. Behold, look a woman, a
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woman of the city who was a
sinner, when she learned that he,
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Jesus, was reclining at table in
the Pharisees House when, we now will
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find out his named Simon, brought
an alabaster flask of winkments perfume and,
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standing behind him, at his feet, weeping, she began to wet his
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feet with her tears and wipe them
with the hair of her head and kissed
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his feet and anointed them with the
wow she were told a couple things about
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her. She is a sinner.
It's a term of derision. It's repeated
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in the story multiple time. She
was unclean. To touch her would be
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to give religious pollution. She has
no name, not here, not anywhere
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in the story, and it's interesting
how luke sets this up, because when
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we despise somebody they have no name. Their name is unmentionable. And you
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put this picture together and most commentaries
think that this woman was probably one of
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the town prostitutes. She represents the
total opposite end of the social ladder from
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the PHARISEE, probably someone sold out
to immorality in some way, and she
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is nameless throughout the story, while
Simon will be named and she is a
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sinner, someone at the bottom of
the moral social ladder. Well, Simon
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is at the top. He is
a Pharisee, a highly respected religious and
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moral man. She is not the
kind of person who would have been invited
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to the dinner and she is where
a line doing what she's about to do
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now no notice. In verse thirty
seven and Thirty Eight her purposefulness. She
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takes very deliberate and determined steps to
honor Jesus. She learns that he's there,
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she picks out an alabaster flask of
ointment. She looks for what she
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wants in order to show him honor. She walks there in the town.
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She pushes through the onlookers who would
have been looking around this table. She
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walks not to the edge of the
circle observing, but into the very circle
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of intimate relationship at the table and
she begins to annoint his feet. Luke.
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Actually, if you translated this more
literally, it would say she wept
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profusely, she kept wiping his feet
with her hair and she kept kissing his
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feet. This was not a one
off action. She was sobbing and as
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she sobbed, the tears would fall
on his feet and she would wipe his
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feet with her tears. That kept
coming and she kept kissing his feet.
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One commentator says she comes with a
precious jar of anointing perfume fit for the
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head of a King and standing there
in silence, she weeps and her tears
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of sorrow are suffused with the warmth
of grateful affection. Certainly not by intention.
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Her tears wet the feet of Jesus
and the woman is precipitated into a
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new line of action. There is
no towel at hand and so with her
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hair she removes the offending tears.
But this brings her into intimate contact with
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Jesus and leads to a release of
affectionate gratitude expressed and kissing those feet which
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have been cleared from the dust of
the journey in this most unconventional manner.
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It's a very moving scene. In
other words, she loses her she is
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undone with emotion. The force of
shame as she enters into the home of
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the Pharisee is mixed up with her
deep gratitude for Jesus, the friend of
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sinners, and putting them together,
she erupts in tears and emotion and gratitude.
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Now I like, I think it's
okay that little sacred imagination here.
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I would guess that everyone at the
table tried to carry on their conversation and
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avoid this awkwardness. That's because that's
what we do. Or perhaps turn to
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the people next to him and roll
their eyes and then glanced back like can
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you believe that? or maybe raise
their eyebrows in contempt. But the question
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you ask in this situation is what
would have compelled her to do this?
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What drove her to endure the shaming
glances of the people in the home of
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the Pharisee, to absorb their contempt
in order to show this kind of gratitude
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to Jesus. Well, it's likely, piecing together the cultural narrative at the
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time, it's likely that she was
a woman who lived in shame and guilt
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for her manner of life. And
in those days, a someone who was
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a prostitute would have met with cold
shoulders and indifference and hostility in public places,
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much like the woman in John Chapter
Four who could only go and get
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her water in the heat of the
day because when everyone else went, she
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would not be welcome. Perhaps this
woman became a prostitute defeat her children.
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Perhaps she'd been abandoned by her husband, perhaps he had died and she had
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no other means of supporting her and
though she did what was unthinkable in order
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to get money to take care of
her children, as is often the case,
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and what she heard for years from
the religious leaders in the community was
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a message of clean yourself up,
get your act together. But try as
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she might, she couldn't. And
then she heard Jesus say something like come
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on to me, all you who
are weary and burdened, and I will
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give you rest. And she believed
his word and she came and found cleansing
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and rest and forgiveness before God,
not by trying, not by law keeping
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the purely by God's unmerited grace.
And so she came for the first time
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in her life, finding peace with
God through God's grace to her, through
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the savior that God has sin.
And when you look at the scene again,
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you realize that Jesus just lets it
happen. This is this is not
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a three second situation. This is
a minute, two minutes, and the
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longer it goes, the more awkward
it becomes. But Jesus receives her tears
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of gratitude, allows her to touch
him and clean his feet with her tears
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and wipe them with her hair and
says nothing by way of disapproval. Now
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that's a remarkable scene, this dinner. But what follows is where we get
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the lesson about how we see.
Because when the PHARISEE verse Thirty Nine,
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who invited him, saw this,
he said to himself. Now, when
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the pharisee would invited him saw this, he said to himself, if this
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man were a prophet, he would
have known who and what sort of woman
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this is who is touching him,
for she is a sinner. And let
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me paraphrase with the man says.
Simon says, I look over there and
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I see a sinner. If Jesus
saw the way I see, he would
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see a sinner and he would not
allow this. There must be something wrong
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with Jesus. He doesn't see clearly. Jesus has always responds with a perfect
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story to get to the heart of
the situation. Verse Forty he begins to
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give Simon a lesson in seeing Jesus
answering said to him. Now, notice
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Simon hasn't said anything. He said
it to himself, and Jesus knew his
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thoughts and said to him, Simon, he's named for the first time.
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I've something to say to you.
And he answered. Say a teacher,
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and it wore a note of respect, and he said a certain one.
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Lender had two debtors, one out
five hundred denary and the other fifty,
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and when they could not pay,
cancel the debt of both. Pretty simple
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story. Now which of them will
love him more? Simon answered, not
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the one, I suppose, for
whom he canceled the larger debt. and
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Jesus said to him, you have
judged rightly. And then, turning to
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the woman, finally, he turns
and acknowledges the woman. He says to
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Simon, do you see this woman? See it's all that's seeing. Do
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you see this woman, Simon,
I entered your house, you gave me
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no water for my feet, but
she has wept my feet with her tears
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and wipe them with her hair.
You gave me no kiss to bring common
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greeting, but from the time I
came in, she has not ceased to
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kiss my feet. You did not
anoint my head with oil, but she
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has anointed my feet with ointment.
Therefore, I tell you her sins,
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which are many, are forgiven,
for she loved much, but here is
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forgiven little, loves little. And
he said to her, your sins are
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forgiven. Then those who were at
the table with them began to say among
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themselves, who is this who even
forgive sins? When he said to the
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woman, your faith has saved,
you go in peace. Wow, but
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you see what Jesus did to quote
another author, to a woman who three
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times is openly declared to be a
sinner. In this past message, and
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let us remember that sin was taken
far more seriously in Jesus Day than it
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is in ours. To that woman, Jesus breathes not a word of judgment,
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and to Simon, who has not
violated one jot or tittle of the
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Torah. In this narrative, Jesus
delivers a blistering denunciation. It's all about
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what you see. This says just
shocking story. One of my favorite authors
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says the problem we read the New
Testament is we don't feel it the way
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the original people felt, that this
was this was deeply offensive to that culture.
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Well, what is Jesus saying?
Well, washing, feed and the
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kiss of welcome and anointing. We're
not obligations. The woman's behavior shows Simon
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to be a coldhearted man, indifferent
to the one he is hosting. Jesus,
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on the other hand, turns the
woman. He doesn't excuse or minimize
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her sin. He doesn't say,
well, you know, we all say
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and it's okay now. He deals
with that is sin. It is a
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serious offense against God and he forgives. He releases her from debt. He
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points out her great love, because
she knew she was a great center.
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Now forgiven and he pronounces peace to
her. I love that. Go in
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peace. No one else at the
table to saying that to the woman.
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Only Jesus says. Go in peace. They're offended, their trouble. Jesus
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says, don't worry about them,
dear go in peace. Well, what
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is he saying when he says,
Simon, to who much? As you
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know, whoever is forgiven much loves
much. Whoever's forgiven love little lug.
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People have read this over the years
and they've said, well, I guess
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that means that, unless you're a
great sinner, you don't love Jesus a
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lot. And I, you know, I've never done a lot of bad
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stuff, so I'm I guess I'm
kind of doomed to not love Jesus much.
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Well, is that really what he's
saying now? I don't think that's
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what he's saying at all. I
think he's I don't think he's saying,
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Simon, you haven't seen much,
so you don't appreciate your forgiveness. I
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think he's saying, Simon, the
problem is you think you haven't seen much.
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The problem is you think you're different
than she is. Simon, you
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think sin is manageable. Simon,
you think that your righteousness is because you're
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so self disciplined. You think that
means that you're a cut above this woman.
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You deserve better than her. You
don't see clearly, Simon. You
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have a problem with your sight,
Simon. So how does this strike us?
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I mut telling us we're Pharisees,
but I think there's a temptation here,
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and the longer where Christians and the
longer where part of the church,
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the more of a temptation it is. See, Simon had an eye problem.
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He didn't see accurately. He didn't
see God in His Holiness accurately and
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therefore he didn't see himself accurately and
he didn't see the goodness in grace of
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God accurately. See, Simon believe
God was holy, but he also thought
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God grated on a curve. He'd
reduce the absolute nature of God's Law to
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grating on a curve. Simon thought
that by trying harder he was good before
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God and therefore he looked at himself
and thought, you know, I'm they're
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doing pretty well compared to this woman
and that, compared to her, I
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must be in a special relationship with
God, and God just doesn't like people
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like her. God's primarily interested in
judging people like her, just like he's
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interested in blessing people like me.
And Simon had no sense of a God
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who seeks the lost. He just
thought God's attitude to a woman like that
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as if she shaped up, he'd
show her mercy. The other words,
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Simon lived by the theme that God
helps those that help themselves, and because
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he has helped himself so well,
God is helping him, Simon, if
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that woman would just do her part, God would show her grace. It's
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a problem of eyes, isn't that? He saw God differently. He saw
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himself wrongly, he saw this woman
wrongly. So I use this description to
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describe what's going on here. You
have moral eyes or law eyes, and
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here, of Gospelize, I have
Simon, who looks at life through the
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eyes of morality and law. God
Is Holy. I'm pretty good compared to
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other people. You don't measure up. You're not as good as I am.
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You need to fix yourself, try
harder. I avoid people like you.
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I don't invite you into my life
or my home. My fact I
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don't really care that much about you. I'm not going to show compassion to
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you. And the essence of somebody
who sees the world with moralize is self,
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salvation, self help, trying harder, being good, pulling themselves up
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by the bootstraps. And moralize always
lead to judgment, distance and anger.
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And that's what you have in Simon. Judgment, distance and anger. And,
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by the way, moralize. I
have nothing to offer to real sinners.
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Real sinners know that by trying they
will not get better. They need
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someone to rescue them, not a
way to make themselves a better person.
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Gospelize is Jesus, for God is
holy and all of sinned and come short
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of the glory of God. There
is no distinction. But God is generous
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and mercy, rich and love,
and God tricks. No delight in judgment,
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but gave his son to save the
world, not to condemn the world.
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and Jesus, the son who is
given, comes to seek and to
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save those who are lost. He
goes after the one lost sheep and leaves
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the ninety nine behind. It doesn't
wait for them to come, he goes
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after them. He opens the gate
so that we may enter, and he
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welcomes any and all. No one
can send themselves beyond the welcome of Jesus.
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You can never sin yourself beyond the
reach of his lavish grace if you
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come, and that is amazing news
to the last and the least in the
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lost. And that's what that woman
heard. Get moralizes. Moralizes thinking that
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people should be better and if they
simply tried harder, they could be.
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Yeah, Gospel, but you need
to be moral to really appreciate the Gospel.
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Gospelizes people are all very far gone
there. There is nothing but sinners
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and no one can fix themselves,
and our only hope is in Christ.
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Simon is one of many in the
gospels, especially in Lucu, reject cheese
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as, not because they're too bad
to receive them, but because they're too
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good to need him. was after
remember that the most moral religious people in
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the face of the earth in Jesus
Day murdered him. It was not outright
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sinners who sought his death, it
was the selfrighteous who put the son of
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God to death. As one the
logen put it, people like Simon the
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selfrighteous. Our problem is not our
evil deeds, but are damnable good works,
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which is true now. What I
want you to see as well here
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is that Jesus doesn't write Simon off
that's what's so amazing. He doesn't write
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Simon off, he doesn't say out
of here, Simon, you'll never get
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this. No, he's rebuking him
in order to save him. He wants
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Simon to walk away saying he who
is forgiven a little loves little. He
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was forgiven much, lost much,
he was forgiven. He wants him to
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walk away playing with that and saying, Oh, does that mean? I
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think I've sent little. He's trying
to rescue him. Jesus loves the SELFRIGHTEOUS
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TOO. So I'm sort of coming
at the story from a couple of angles.
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But the story is about two ways
of seeing. MORALIZE gospelize. MORALIZE
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law abiding, law keeping. Gospelize
we are all very far gone on.
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Our only hope is in the mercy
of Christ. moralize keeps distance from sinners.
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Gospelize as a friend of sinners.
moralized people are improvable, teachable,
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changeable. They just need instruction and
encouragement. Gospelized people are dead. They
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need resurrection. moralized careful who you
offer the Gospel to, careful who you
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hang out with and share the gospel
with. Gospelize, go out into the
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I ways and compel them to come
in so, as you go about your
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daily life as lizards in your callings, look at the people around you with
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Gospel Eyes. See them as people
came to seek. Jesus came to seek
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and to say. I want to
end with a brief story because this is
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something I've reflected on for over forty
years and God has work this into my
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life slowly to see differently. I
came to faith in high school. I
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grew up in Pittsburgh, Pennsylvania,
and they're in my senior year, through
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some friends, God rescued me from
a life of self righteousness. I was
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the nicest kid in the school,
but I needed a savior. I was
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nice and proud of it, but
niceness was only in the outside. and
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Christ used a friend to share the
Gospel with me and I saw that I
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needed a savior. Well, right
away. I began to grow and God
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began to change me. I graduated
the next year I began university studies.
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I immersed myself as I got to
the university in Christian activities. I spent
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all my time with Christians. In
short order I was with Christians all the
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time. Now I didn't plant that
way. I'm just hungry to grow,
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but there are. was within a
few months of being at one of the
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leading American universities among secular people,
surrounded by the lost, and I ever
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spent any time with them. I
remember with Christians, eight with Christian studied
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with Christians at in class with Christians. I was suspicious of Christians who didn't
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do those things. Wait, a
man in the college fellowship who is co
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captain of the football team. We
thought there was something wrong with him,
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that he was not committed to Jesus, so that he wasn't at prayer meeting
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six days a week, Bible study
twice a week, in Church twice on
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Sunday. That was me. I
was part of that and I I was
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I was certain that that man was
somehow being polluted by hanging out with sinners.
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To share the Gospel with him.
Oh, I did evangelism Thursday nights
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between seven and nine and my senior
year, as I neared the end of
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my classes and my senior thesis,
I was Reading The Gospel one morning and
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I saw that Jesus was called a
friend of sinners and the Holy Spirit took
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that text and awakened me with it
and I realized no one would ever call
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me that not. They're not.
At three years, eight months into a
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four year education, I looked at
my life and my friends and the people
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I knew by name and they were
all Christian, every last one of them.
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I was not a friend of sinners. Jesus eight with sinners. I
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didn't. He welcomed them into his
life. I didn't. They wanted to
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be with him to hear the good
news of the Kingdom. My classmates wanted
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nothing to do with me. Not
only had I put myself in a Christian
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bubble, I had developed a wrong
way of seeing and I began to call
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it moral eyes. I didn't have
gospelizes, I had moralized. I had
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an eye problem. Well, as
a result, there I was surrounded by
378
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thousands of nonbelieving people with six weeks, six weeks left in my four years
379
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of college and I had not had
one lengthy personal conversation or relationship with anyone
380
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outside of Christ in for years.
And I began to change me and I
381
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couldn't reverse the four years, but
I decided in the weeks that were left
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to be a friend, be a
friend of sinners, to be on Gospel
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mission. So I sat about every
day when I go to the Commons to
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eat my meals, to sit with
people I didn't know, most of whom
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were not believers. I had to
eat. They were there, I was
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there. It was just a question
of who I ate with. And in
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the next few weeks, as I
sat with people who were not Christians in
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the dining room, I'd say hi
and begin a conversation and without trying,
389
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without a whole lot of labor,
just by rubbing shoulders with them. In
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those lunch and dinner room conversations I
had more opportunities to talk about the Gospel
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in six weeks and I'd had the
previous four years. I was learning to
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see with gospelies and to live with
gospelizes and still learning and that has affected
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my wife and me to this day, the people we've known and loved and
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shared with in neighborhood and her work
and my work and other contexts. God
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has always called us to be in
relationship with people outside the church, close
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00:32:50.500 --> 00:32:54.740
relationship, to see them with Gospel
lies and to engage with them in Gospel
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Mission, to share the Gospel with
them through friendship relationship. It's because of
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that in this story that I think
the Gospel changes how we see it's getting
399
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worked into us. So ask your
questions. How is the Gospel changed how
400
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you see? How do you see
people on the other side of your political
401
00:33:16.359 --> 00:33:22.279
position? Have you been caught up
in the cultural narrative of politics today,
402
00:33:22.319 --> 00:33:27.349
or do you see all this with
Gospel eyes and the people on the other
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side with Gospelizese? How do you
see your pro abortion coworker, fellow student?
404
00:33:34.630 --> 00:33:39.630
How do you see your Social Justice
Warrior boss? How did you respond
405
00:33:39.710 --> 00:33:43.900
when your new neighbors moved in and
you found out they were she and she
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00:33:44.099 --> 00:33:50.819
and they were married? Do you
see with Gospelize or moralize? Do you
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believe God's called you're in a mission
of helping people be morally better? Our
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00:33:54.970 --> 00:34:00.329
God's called you in a mission of
helping him raise the dead through the hearing
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00:34:00.369 --> 00:34:06.410
of the Gospel. When we see
differently, we join Jesus in his redemptive
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00:34:06.450 --> 00:34:13.480
mission. We become friends of sinners. Our dinner guest list changes, the
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00:34:13.599 --> 00:34:17.639
people we hang out with over a
beer is modified, the ones we play
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00:34:17.719 --> 00:34:22.679
tennis or golf with, or whatever
our particular interest is is altered from what
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00:34:22.760 --> 00:34:29.429
it once was. And all of
this happens as we reflect on the fact
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00:34:29.510 --> 00:34:37.070
that Jesus looked on me with Gospelize. Jesus looked on me as selfrighteous,
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00:34:37.230 --> 00:34:45.340
moral, proud sixteen year old boy, and he did not show contempt for
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00:34:45.460 --> 00:34:51.460
me in my pride and self righteousness. Now he sought me and he sent
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00:34:51.619 --> 00:34:53.929
one of his own children, a
man named Jeff, to me to share
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the Gospel and show me that I
was not good, that I needed a
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00:34:59.010 --> 00:35:04.050
savior. And through Jeff Jesus working
through and he sought and found me.
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00:35:05.809 --> 00:35:08.360
He saw me with Gospelies, and
when I see that, then I'm able
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00:35:08.400 --> 00:35:15.039
to turn and see others with Gospel
lies in all those daily, ordinary callings
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in which he places us. Would
you pray with me?
