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Series Code: IIWC
Program Code: IIWC201709A
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01:30 ♪ >> Dear friend, over the course 01:39 of the last few programs, we have had the opportunity to 01:42 explore the love of God. 01:44 It is often misunderstood. It is often mistaught. But now we're unpacking what 01:53 does the Bible really say about the love of God? Once again I have with me guest 01:58 Dr. John Peckham. Dr. Peckham, welcome again to "It Is Written Canada." 02:02 Happy to have you here. >> Thank you. I'm very happy to be here with 02:06 you. >> Now, as we've been unpacking this, we have learned some very 02:11 key principles. Those key principles -- number one, God is a God who 02:17 freely chooses to love us. Second, God gives us free choice in responding to that love. 02:28 Now, Dr. Peckham, as we continue on in that journey, a lot of people, when they talk about 02:37 God, or their understanding, their concept of God, is that for lack of a better word that 02:44 God is almost this robotic, unemotional being that has to love us, that has no choice but 02:55 to love us. >> Mm-hmm. >> So, let me ask you this. 02:58 I mean, does God have emotions? Where does this love that He freely chooses to love us, where 03:05 does that all come from? 03:07 >> Yeah. There's a lot of people in the 03:09 history of theology and even today who have thought that God 03:12 doesn't really have emotions, at least responsive emotions. 03:15 And then many other people think, "Does God really care about us? 03:19 Does he really have concern for us?" And the Bible teaches that He 03:22 does, and He cares more deeply than we can even imagine. Isaiah 49 is one of the best 03:29 places to go first. Isaiah 49, beginning in verse 15. 03:35 Isaiah 49:15. And these are the words of God Himself. 03:40 >> Okay. >> And he says this... "Can a woman forget her 03:45 nursing child and not have compassion on the son of her womb? 03:50 Surely they may forget, Yet I will not forget you." A couple of things here -- first 04:00 of all, I think it's safe to say that the deepest kind of human love that we know of is the love 04:07 of a mother for her young child. >> Mm-hmm. >> And that's what God is 04:11 pointing to here. But He says, "As deeply as a mother loves and has compassion 04:17 on her young child, my compassion is exponentially greater than that." 04:24 >> That is phenomenal. And so, we have Isaiah making this comparison, but it's 04:28 interesting. There are some things going, though, where we're talking 04:32 about forgetting and not forgetting. And so, it not only speaks of 04:38 that mother's love, but it speaks of the reality that God has intentionality in His love 04:47 toward us in this not forgetting. >> That's right. 04:51 There's a play on words even in the Hebrew that you don't see in the English here, where it talks 04:57 about a woman having compassion on the son of her womb. Actually, the word for 05:00 "compassion," which is one of the major words for love in the Old Testament, compassionate 05:05 love, is derived from the word for "womb." So, it actually gives the 05:10 impression of a womb-like mother love. That's the way one commentator 05:15 put it, that that's the kind of love that's being spoken of in almost every case where 05:18 compassion is found in the majority of them, I should say, in the Old Testament. 05:23 >> So, almost giving the idea that this is love that is being explored here is a love that is 05:33 almost kind of ingrained as a part of -- and I'm going to use the word DNA, but it's a part of 05:40 almost the DNA of a mother to have that love for a child. And we don't know the essence of 05:48 God, so to speak, of what He is made out of, so I don't want to call it God's DNA, but for lack 05:54 of a better word, it is almost like this passage of Isaiah saying is a makeup, a part of 05:59 the very DNA of God. >> This is His character, right? >> It is His character. 06:03 >> Even humans, even mothers fail. But God never does. 06:06 His love never fails. The depth of this love is seen just as clearly over in 06:10 Jeremiah. >> Okay. >> Flip over to Jeremiah 31. 06:14 You have the imagery that's being used shows you the depth of God's love. 06:21 Jeremiah 31:20. Again, God's speaking. "'Is Ephraim My dear son?'" 06:29 And that's a reference to Israel. >> Yes. 06:31 >> Ephraim is another reference to Israel. "'Is Ephraim my dear son? 06:34 Is he a pleasant child? For though I spoke against him, I earnestly remember him still. 06:41 Therefore My heart yearns for him. I will surely have mercy on 06:48 him,' says the Lord." The language there for "My heart yearns" literally translated 06:54 from the Hebrew is like, "My innards roar." This is very strong, visceral 07:02 language of emotion. >> And so, let's kind of unpack that a little bit, Dr. Peckham. 07:07 That heart yearning -- this is a description of God Himself. So, there's clearly emotion. 07:14 Let's unpack that Hebrew a little bit, that inward feeling that God's having toward 07:20 humanity. >> Yes. It's using the imagery of when 07:24 you might have a very deep emotional feeling. I don't know if you've ever been 07:28 so either concerned or upset over something that it feels like your stomach is turning. 07:32 >> Yes. >> That's the imagery. Now, it's not attributing 07:35 that -- even when it uses of humans it's not referring to the literal stomach turning. 07:39 >> Yes. >> It's referring to the emotion that causes that 07:42 physical response. Here, it's not a reference to anatomy particularly. 07:46 It's a reference to the depth of God's emotion over His people, that the way we feel deeply -- 07:53 that's the imagery that's being used. It's in His gut. 07:56 It is a gut-wrenching love, if you will. >> Wow. 08:00 Well, that is phenomenal. So, the depth of God's love is this gut-wrenching yearning 08:06 toward humanity. Anything in the New Testament that can help us understand that 08:10 love, as well? >> Yes. If we go over to Matthew 9. 08:13 Matthew 9 gives us one example of a great many passages, where Jesus has the same kind of 08:22 compassion for His people. So, I already showed you -- and in that verse we just quoted, 08:25 the word for "compassion" was the same one as the one from Isaiah 49 about that womb of the 08:29 mother. >> Yes. >> So, you have this language 08:32 that's really referring to this gut-wrenching love. >> Mm-hmm. 08:35 >> The New Testament word for compassion, attributed to Jesus, does the same thing. 08:39 It talks about this compassion in your gut. >> Okay. 08:42 >> And over and over again, the same kind of language is used of Jesus. 08:45 Matthew 9:36. >> Yes. >> Matthew 9:36. 08:49 This is about Jesus. "But when He saw the multitudes, He was moved with compassion for 08:57 them, because they were weary and scattered, like sheep having no shepherd." 09:03 And this is one example of just many. And the Greek word gives you the 09:08 same imagery of gut-wrenching compassion when He sees them. He is stirred to His core. 09:13 This is not just a human response. This is His response of love, of 09:19 the love of God for His people. >> You know, that's amazing. And I know you have passages 09:25 like Mark 1:41, Mark 6:34, Mark 10:21 and Luke 7, where you're having this same kind of 09:32 response. >> That's right. >> It's also interesting. 09:35 I was thinking of John 11, when Jesus goes to raise Lazarus from the dead, and it's the shortest 09:41 verse in the Bible. >> Yes. >> "Jesus wept." 09:44 >> That's right. >> And we often ask the question, I've asked the 09:47 question, at least, why would Jesus weep? Jesus knew He was going to raise 09:51 Lazarus from the dead. Jesus knew what was going to happen. 09:54 Why would He weep? Well, clearly, there is only one reason He would have been 09:58 weeping, and that was there were multitudes of people weeping over the loss of Lazarus. 10:05 And so, He's moved with that compassion, that emotion that is a driving force in His love 10:12 toward us. >> That's right. That's right. >> Now, what other 10:15 illustrations, what other Bible passages can we look at that will help us to understand God 10:20 actually having emotions? >> Perhaps one of the most poignant passages in Hosea 11. 10:25 >> Okay. >> Hosea, this book we've been in before already. 10:28 >> We're going to back into the Old Testament, get back into the minor prophets, who have a major 10:33 message. Hosea coming right after the Book of Daniel. 10:36 Hosea 11 and what verses are we looking at? >> Verses 8 and 9. 10:40 >> All right. >> And beginning in verse 8. Again, God's speaking. 10:45 "'How can I give you up, Ephraim? How can I hand you over, Israel? 10:49 How can I make you like Admah? How can I set you like Zeboiim?'" 10:54 Now, Admah and Zeboiim are the two smaller towns by Sodom and Gomorrah. 10:57 >> Yes. >> So, this is language referring to that judgment. 11:00 In other words, "How can I destroy Israel? They deserve to be destroyed. 11:02 How can I do this?" Right? "'My heart churns within Me. 11:08 My sympathy is stirred." Or "'All my compassions are kindled.'" 11:12 Then verse 9. "'I will not execute the fierceness of My anger. 11:17 I will not again destroy Ephraim. For I am God, and not man, 11:20 The Holy One in your midst. And I will not come with terror.'" 11:24 So, first of all, verse 9 tells us that God has gut-wrenching emotion, but it's not just like 11:28 human emotion because we overreact to the wrong things. >> Sure. 11:31 >> Our emotions are sometimes improperly ordered and directed in the wrong way, whereas God is 11:36 not like a human. His emotions are deeply felt, but their perfect, and they are 11:40 pure. Then you come back to verse 8. Very interestingly, this 11:45 combination of language -- "My heart churns within Me. My sympathy is stirred." 11:49 That language can be translated "All my compassions are kindled." 11:54 And there's two Hebrew words there, one for the compassions and one for kindled, which in 11:58 this translation is "Sympathy is stirred." Those two words appear in only 12:03 two other places in the Old Testament in the entire Bible. 12:08 We're not going to go to them. I'm just going to reference them. 12:10 >> Okay. >> But one of them is in Genesis 43. 12:13 And in Genesis 43, it's when Joseph is meeting with his brothers, and his brothers don't 12:19 yet know who he is. They'd sold him into slavery, and now they've come asking for 12:24 some provisions from the Pharaoh's storehouse of food in the midst of famine. 12:28 And his brothers appear to him, and this time Benjamin comes with them. 12:32 And when he sees them, it says the same thing, the Hebrew language. 12:36 All of his compassions were stirred, so much so that he had to leave the room, because he's 12:40 overtaken with emotion, because they didn't know who he was yet. That's the depth of emotion 12:45 described here. Perhaps even deeper, in 1 Kings 3, you have this story 12:50 of Solomon's wisdom that is very well-known, where two women come to Solomon with one child, one 12:57 baby, and they both claim that the baby is theirs. And you remember Solomon, in his 13:02 wisdom, to find out who the real mother was, he says, "Cut the child in half." 13:07 And the response of the real mother, who says, "No, no, don't, don't cut the child in 13:12 half" -- the response in the language in 1 Kings 3 is the same wording. 13:16 "All her compassions were kindled." That's the kind of emotion and 13:21 compassion that is attributed to God in Hosea 11. >> And so, and I think there are 13:27 some important things you note. First of all, it's very clear God has emotion. 13:32 God has this emotion, this sympathy, this compassion that He's driving toward us. 13:38 But His emotions are perfect and pure. >> Yes. 13:42 >> Sometimes our emotions, as humans, can be lustful or for the wrong reasons. 13:48 >> Yes. >> But God has pure emotion toward humanity. 13:52 >> That's right. >> And this is a powerful thing that we're seeing. 13:57 The sympathy is stirred. And, once again, what is it literally in the Hebrew? 14:02 >> All His compassions are kindled. >> All of His compassions... 14:04 >> Yeah, His innards are churning, and His compassions are kindled. 14:07 >> What a phenomenal picture of God and His love for us. >> Yes. 14:14 >> Now, verse 9 brings up something that may be a little bit disturbing in the context of 14:25 the love of God. >> Yes. >> And that is, it seems to 14:29 reference that not only does God have emotions of compassion, emotions of sympathy, emotions 14:36 of love, but it gives us the idea that He also has other emotions. 14:49 >> Anger. >> Anger. >> Wrath. 14:51 >> Wrath. >> Yes. >> We probably need to spend a 14:54 little bit of time talking about anger and wrath and how that fits into a picture of God's 15:00 love. >> Yeah. Yeah, let's go to Psalm 78 to 15:04 start with on that. This is a question that troubles a lot of people, and there are 15:08 two passages. You can really read the entire chapters. 15:10 We won't do that here. But if you read Psalm 78 and Nehemiah 9. 15:15 These are two of the passages that show kind of from God's perspective. 15:20 Often when people see language of God's wrath in the Old Testament, they don't 15:24 realize that there are often long periods of time in between instances of God's judgment. 15:29 >> Yes. >> They're not coming rapid-fire. 15:32 God is bearing along with His people, and then, once there is no remedy, then there is a 15:37 judgment that comes. But God exhausts pretty much every other option before that. 15:41 And in Psalm 78 and in Nehemiah 9, but Psalm 78 for now, you have what some 15:45 Old Testament scholars call the "cycle of rebellion," where God's people continually rebel. 15:51 They call out to God. He forgives them and comes back to them, and then they do it 15:57 again -- worse. And then He comes back, and they do it again. 15:59 >> Interesting. >> Over and over and over and over again. 16:03 And we see this, dropping down to verse 40 of Psalm 78. >> Sure. 16:07 Psalm 78:40. God says, "How often they provoked Him in the wilderness, 16:13 and grieved Him in the desert! Yes, again and again they tempted God and limited the 16:21 Holy One of Israel" or tested the Holy One of Israel. >> So, what we're seeing here 16:28 that I think is very important, and we're going to probe this deeper, is there's some very 16:32 core understandings here. First of all, we talked about the pure emotions of God. 16:38 What we are not seeing -- when we talk about God's wrath, we're not just talking about God 16:44 popping His top here, that He's, you know -- for us humans, we get angry, and some of us get 16:50 angrier quicker at different things. >> That's right. 16:53 >> Sometimes we call that "pushing our buttons." Somebody knows how to push our 16:57 buttons. This is not Israel pushing God's buttons, but rather this is a 17:01 length of time where God's pouring out these emotions of love and compassion. 17:06 >> Yeah. >> And then it comes to a point where God's left really with no 17:10 other choice. >> Yeah, and you just saying that made me think of something 17:12 else. What you just said is beautifully illustrated in the 17:17 language for God's long-suffering in the Old Testament. 17:20 >> Okay. >> In Exodus 34:6 or 34:7, many other passages, it talks about 17:23 God being patient or long-suffering, that He is the God of long-suffering or 17:27 patience with His people. >> Mm-hmm. >> The Hebrew language there, 17:31 literally translated, means "long of nose." >> Yes. 17:36 >> Why? Because it's using on the imagery. 17:40 When someone gets angry, their face might turn red, and their nose turns red. 17:46 And the imagery is that God's nose is so long that it takes a long time for it to get red, 17:51 because he's so long-suffering with His people. It's amazing imagery. 17:55 >> Yes. >> And there's long-suffering. We see the same thing in 17:58 Psalm 78, if we drop down to verse 57 there. >> Okay. 18:00 >> Psalm 78:57. It says -- actually beginning verse 56 of Psalm 78. 18:08 >> Yes. >> "Yet they tested and provoked the Most High God and did not 18:12 keep His testimonies but turned back and acted unfaithfully like their fathers. 18:16 They were turned aside like a deceitful bow for they provoked Him to 18:19 anger with their high places, and moved Him to jealousy with their carved images." 18:25 These high places of idolatry, where they're even practicing things like child sacrifices 18:29 sometimes -- I mean, horrible things that they are doing. >> Yes. 18:32 >> Shouldn't God be angry at that? >> Mm-hmm. 18:34 >> Absolutely. But first, we see in verse 38 of the same chapter. 18:39 It says, "But He, being full of compassion, forgave their iniquity and did not destroy 18:46 them. Yes, many a time He turned His anger away and did not stir up 18:51 all His wrath." Another translation says, "He restrained His anger." 18:57 So, He didn't pour out His anger or His wrath in the way that they deserved. 19:00 >> Yes. >> He's always pulling it back because He is long-suffering. 19:03 But people still wrestle with the question, "Should a God of love really get angry at all?" 19:07 Right? >> Yes, yes. So, are there any other passages 19:10 that can help us understand that? >> There's many passages, but 19:14 before we go to those passages, I want to probe that question so we can kind of understand it 19:19 from our perspective a little bit. We saw the passages about the 19:24 high places. All throughout the Old Testament you see this language of what 19:28 Israel was doing and the kind of horrible things they fell into, including child sacrifice. 19:32 >> Yes. >> Now, let me ask you. Should a God of love and justice 19:37 be angry at the kinds of things that humans do to one another? >> I would think so. 19:42 >> Would He really be love if He didn't become angry? >> Right. 19:46 He should be angry at injustice, absolutely. >> So, I use this story in my 19:49 class with my students. Imagine -- if you have children already, imagine your child's at 19:53 the playground. Or if you don't, if you have a younger brother or sister. 19:56 Imagine your young child's playing on a playground. They're swinging merrily. 19:59 And all of a sudden, out of nowhere, some adult comes -- you've never seen him before -- 20:03 and they knock your child off the swing. They begin kicking and punching 20:07 them. Are you angry? >> Yes, absolutely. 20:10 >> If you love them, your response is anger. Now, how you respond after that, 20:15 right? But the initial response is what we call righteous indignation. 20:19 >> Yes. >> Now, how many people in the world are God's children? 20:23 At least in the broad sense, right? >> In the broad sense, everyone. 20:26 >> Everyone is a child of God. >> Yes. >> So, it makes Him upset 20:31 whenever there is evil because evil always hurts someone, even if it only hurts the one who's 20:36 practicing it. It's always hurting at least one child of God. 20:39 So, His anger is actually the appropriate response of love. And yet, when He does come in 20:45 judgment, that's not the response that He wants because He doesn't want to have to 20:50 respond to evil at all. Lamentations 3. Lamentations 3 is just beautiful 20:56 on this point. Lamentations 3. >> It's right after the book of 21:01 Jeremiah, right before the book of Ezekiel. Lamentations 3. 21:07 >> Yeah. And from this same chapter is where we actually great hymn, 21:12 "Great is Thy Faithfulness." >> Yes. >> Those aren't the verses we're 21:15 reading. They're about ten verses before, I think. 21:16 >> Okay. >> But before that, that's the context, "Great is Thy 21:18 Faithfulness." But then verse 33 of Lamentations 3. 21:22 It says -- actually, I want to start with verse 32. >> Yes. 21:26 >> "Though He causes grief, yet He will show compassion according to the multitude of 21:33 His mercies. For He does not afflict willingly, nor grieve the 21:39 children of men." Literally, "He does not afflict willingly" can be literally 21:42 translated "from His heart." He doesn't want to bring any judgment or affliction. 21:46 This is the appropriate response of love when all other avenues are exhausted. 21:50 But then He will have compassion on even those upon whom He brings judgment. 21:55 >> So, what we're seeing now is, we have a God who freely chooses. 22:00 We have a God who invites us to respond. And then that love is defined by 22:09 first, an emotional love. That emotional love is a love that God is yearning for man. 22:18 Yet that emotional love also has the opposite, and that is, that emotional love can also bring 22:25 about anger and wrath at injustice, which seemingly would be the correct response to the 22:32 injustice in the world. >> That's right. God's wrath is the appropriate 22:37 response of love to evil. Real love gets angry at evil because evil hurts people who 22:43 God loves. So, that's what is happening here. 22:46 But when God comes in judgment, it's a last resort. We see that in 2 Chronicles. 22:50 >> Okay. >> 2 Chronicles 36. And this is leading up to the 22:54 destruction of Jerusalem, the destruction of Jerusalem by Babylon. 22:59 2 Chronicles 36. And I think we're going to verse 16 in 2 Chronicles 36. 23:10 Yes, verse 16. We'll start in verse 15. "And the Lord God of their 23:16 fathers sent warnings to them by His messengers, rising up early and sending them, because He had 23:22 compassion on His people and on His dwelling place. But they mocked the messengers 23:27 of God, despised His words, and scoffed at His prophets, until the wrath of the Lord arose 23:32 against His people, until there was no remedy." It doesn't arise until there's 23:41 no remedy left. There's nothing else that he can do -- very similar language in 23:45 Isaiah 5. There's this song, a parable of God's vineyard, where He says, 23:49 "What more could I have done for my vineyard," which is a symbol of Israel, of Judah, "What more 23:53 could I have done for my vineyard that I have not done in it?" 23:58 He's done everything that He could, and when the wrath comes, it's the appropriate response of 24:02 love against evil because a loving God will not let evil continue forever and ever and 24:08 ever. >> And this reminds me of, and the passage is not coming to my 24:13 mind, but in the Book of Genesis, where there was a certain nation where God says, 24:18 "No, don't do anything with them yet because their cup is not yet full." 24:22 >> That's right, yes. >> And so -- >> Genesis 16:18, I think. 24:26 >> Okay, Genesis 16. I figured speaking with the doctor, an expert on God's love, 24:34 that you would know that passage. Genesis 16 demonstrates this 24:39 idea that God is this long-suffering -- as we were talking about -- the long-nosed. 24:42 >> That's right. >> He has this long-suffering compassion where He's doing 24:47 everything He can do to draw a positive response to His love. >> That's right. 24:55 >> And it's only at the continued decision of us to not respond and not just not respond 25:05 but respond in a very negative way that then God's wrath is, for lack of a better word, I'll 25:10 use the same word, but just as his compassion can be kindled, His wrath can be kindled, as 25:16 well. >> Yes, but His compassion outruns His anger. 25:20 It's always -- His compassion goes beyond any reasonable expectations, and God's anger is 25:26 never arbitrary. It's always a response to evil. But God restrains it in His 25:30 compassion. >> And I think in Isaiah 7, it even refers to that, His wrath 25:34 as His strange act because it's so outside of His character. >> Yes. 25:40 >> So, this is a powerful, powerful, what we've come to here, Dr. Peckham. 25:45 In our last minute here, maybe summarize and give us our kind of closing points on 25:50 understanding the emotions of God in the context of His anger, His wrath, and all of that. 25:57 >> Yes. So, Luke 15 the parable of the prodigal son. 26:02 >> Yes. >> Luke 15:20. You see there -- remember, we 26:06 talked about Jesus having that same kind of compassion as God? >> Yes. 26:10 >> The same language of this gut-wrenching compassion. In fact, I preach a sermon 26:14 called "The long-nosed, gut-wrenching love of God." >> Yes, yes. 26:20 >> We see it here in this parable, because Luke 15:20, in the parable of the prodigal son, 26:24 the son has run away from home, taken his inheritance early. Basically, he disowned his 26:28 father and said, "I don't want your name. I just want your money." 26:31 Got out and squandered it. And he decides to come home, because he says, "Even the 26:35 servants in my father's home are treated better" than when he was eating from a pig's trough, 26:38 right? And on the way home, before he even gets there, we go to 26:43 Luke 15:20. "He arose" -- this is the prodigal son. 26:48 "He arose and came to his father. But when he was still a great 26:50 way off, his father saw him and had compassion" -- same language -- "and ran and fell on 26:57 his neck and kissed him." Which was not a dignified thing for the master of the house to 27:01 do -- to run out and meet anyone. He runs out and meets his son in 27:05 compassion. This is the God of compassion and love, who loves us more 27:09 deeply than we can imagine. >> And that is the love that He has for each of us. 27:14 >> Yes. >> No matter how far we've drifted. 27:16 >> That's right. >> No matter how close we've stayed. 27:18 >> That's right. >> This is the God of compassion, emotion, who loves 27:22 us freely and just asks us to respond in a positive sense. >> That's right. 27:27 And even our sin, even though it grieves Him, as it should, and makes Him angry, we can always 27:32 come home. His compassion is greater, and He has made a way for us to come 27:37 to Him in love. >> What a fabulous way to end our program today. 27:43 Let's pray together about this compassionate love that God has. Heavenly father, the call today 27:51 is to come home. You love us with an everlasting love. 27:56 You love us with a long-suffering love. And we want to respond in an 28:00 affirmative today and come home and receive the love you have. We pray this in Jesus' name. 28:09 Amen." >> Amen. >> Dear friend, the call of 28:15 Jesus is to come home, to receive this love that God has. Today, I want to offer you the 28:23 book "The Passion of Love." This book covers the closing scenes of Christ's life, the 28:30 outpouring of love that He has for you. Here's the information you need 28:37 to receive today's offer. 28:39 >> To request today's offer, just log on to 28:42 www.ItIsWrittenCanada.ca. If you prefer, you may call 28:48 toll-free at 1-888-CALL-IIW. And thank you for your prayer 28:54 requests and your generous financial support. 28:58 >> Dear friend, how remarkable it is that God yearns for us, that His compassion is kindled 29:07 toward us. I'm so thankful that Dr. John Peckham has helped us 29:11 to understand that love more deeply. Dr. Peckham, thank you so much 29:16 for being here. >> Thank you, Chris. >> And, friend, for you today 29:22 that compassion, that love, that kindling toward you must be received. 29:29 Today, I want to encourage you. Reach out to the nail-scarred hand of Jesus, receive the love 29:37 that He has for you, and let Him enter your life. You'll never be the same. 29:45 I pray that today's show was a blessing to you. I invite you to join us again 29:48 next week. Until then, remember, it is written: "Man shall not 29:54 live by bread alone, but by every word that proceeds from the mouth of God." 30:02 ♪ ♪ 30:17 ♪ |
Revised 2018-03-26