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Well, last night we covered some
ground I'm going to try to review in about two or three minutes,
five minutes. That will discombobulate low-tech
man when he gets low-tech signal, because I understand low-tech
signal. I do not understand text messaging
and other forms of self-induced misery. So you caused me a certain
amount of adrenaline rush, Eddie. I know I have no time sense,
but that was pretty bad. But I think, by God's grace,
I can state this with some succinctness, that authority is a subject,
a concept, that God himself has invented and established. He
existed in a situation of authority as the Son and the Spirit as
well as the Father before the foundation of the world in a
hierarchy. I did not mention that last night. But that authority is a subject
that we ignore at the very least to our loss and at worst to our
peril. And I proposed last night that
it is impossible to have a mature Christian walk without at least
some degree of competent understanding of the biblical subject of authority
and acceptance of it and embracing of it and applying of it. That
authority, rightly understood, is the legitimate power or capacity
to manage or influence, or constrain, or command, or modify the behavior
of others for one or more specific purposes. And of course, if it's
legitimate authority, presumably those purposes are righteous.
Authority is not well understood. There is much misuse of authority
and misunderstanding of it in our culture. And the tendency
of mankind is to reject it when it is abused, but that is both
unwise and rebellious. And rebellion by its very nature,
which God says is equivalent in wickedness to the sin of witchcraft,
he told that through Samuel to Saul, 1 Samuel 15, 22, there
and 23, that you and I, please God, if we're really interested
in a vibrant walk with Jesus Christ, should not only not neglect
this subject, but seek to understand it and to then appreciate its
place in our lives. And then as we now move into
some new material, I would like to say as a practical incentive
to parents, do you want to give your children an advantage in
a fallen world over multitudes of competitors? because we live
in a competitive world. We compete for jobs and we compete
for admission to college and so on. Do you really want to
do that? To give them a righteous advantage,
teach them to understand, appreciate, and respond with acceptance to
what the Bible says about authority. I used to tell young officers
that would, for one reason or another, have some interface
with me, especially when they came to a command. When I was
newer, I used to try to give them a whole list of do's and
don'ts. I realized afterwards that was a marvelous example
of benighted arrogance uncontaminated with maturity or discernment
on my part. But as a poster child of being
a slow learner, eventually some realities did sink upon my consciousness. And I got down to the place where
I said, but few things. I'd say to the young man, if
you wish to do well in this command, here is unsolicited fatherly
advice, which I don't expect you to take. But if you do take
it, I'll be pleasantly surprised and thankful to be wrong. And
that is, don't surprise your commanding officer. Translation. Keep him informed. Don't steam
off on your own without running past him what you think you want
to do. And then I would sometimes say, if you really want to surprise
him, you really want to surprise him, say to him, sir, I know
how to take orders. And when I went to a new command,
and often I did, going from ship to ship in a destroyer squadron
and so on, and I'd sit down with the captain and say, do you have
anything to say? I'd say, well, Captain, whatever
my other deficiencies as a redeemed but not yet fully sanctified
Christian, I can tell you this, I know how to take orders. And
sometimes they'd get the most remarkable look upon their face,
and even sometimes almost not to know what to do with it, because
that's so out of sync with the norm today in America. Well,
with that, I want to then propose to you that it is impossible
to rightly understand Christ himself and what it means to
have a walk with him if we do not understand his absolute authority. in our lives, not just generically. It's wonderful to think of Christ
having authority over the world and over dreadful dictators and
so on, but it comes right down to the person we meet in the
morning when we look in the mirror. Whether you admit it or not,
Christ is absolute authority in your life. And if you remember,
we looked at Christ's remarkable exit comments before his ascension
to the disciples in Matthew 28, when he said, after announcing
that all authority in heaven and earth had been given to him,
he said, of disciples, teach them to observe whatsoever I
command you. And I now want to propose that
teaching believers to obey is not works righteousness. Let me repeat that. Teaching
obedience is not works righteousness. Teaching obedience is not legalism. That's one of the cheapest of
all sorry rejections of legitimate obedience is the claim that that's
legalism. Legalism, rightly understood,
means the notion that one is saved by the keeping of the law. That's a right understanding
of legalism. And in fact, Jesus has some very
significant things to say on that subject. Would you turn
to the Gospel of John, please? John chapter 14. John 14. Verse 15, if you love me, you
will keep my commandment. Keeping a commandment is a response
to someone in authority, if you love me. Obeying is a sign or
mark of grateful love, not an earning merit issue. Verse 21,
he who has my commandments and keeps them, he it is who loves
me. And he who loves me shall be
loved by my father, and I will love him and disclose myself
to him. Verse 23, Jesus answered and
said to him, if anyone loves me, he will keep my word, and
my father will love him. We will come to him and make
our abode with him. Verse 24. He who does not love
me does not keep my word. The word which you hear is not
mine, but the Father's who sent me. Chapter 15. Well, we better get 31 too. And
30. I will not speak much more with you. This is still 14. For
the ruler of the world is coming. He has nothing in me. But the
world may know that I love the Father, and as the Father gave
me commandment, even so do I." Note that. As the Father gave
me commandment, so I do. Obedience to legitimate authority
is both caught and taught. Christ was the superb example
of both teaching and exemplifying a discerning, righteous, effectual,
God-honoring obedience to one in authority, as he again and
again, in his state of humiliation, reiterated his own submission
to the Father. The Jews could never say they
did not have an example. And then in chapter 15, verse
10, if you keep my commandments, you will abide in my love. Just
as I have kept my Father's commandments and abide in His love. There's
the pattern. There's the divine model, the
paradigm. And Jesus Christ is saying to
us, I require of you nothing that I do not willingly require
of myself. Verse 14, you are my friends
if you do what I command you. And then toward the end of the
New Testament, This subject again comes up. 1st John, chapter 5,
verse 2. By this we know that we love
the children of God when we love God and observe His commandments. For this is the love of God that
we keep His commandments, and His commandments are not burdensome. Do you want comfort? Would you
turn to Christ in times of trial to be comforted? Let me take
you to a surprising passage on comfort. Matthew 11. A great invitation. Verse 28
of Matthew 11. Come to me, all you who are weary
and heavy laden, I will give you rest. I will pat you on the
shoulder and say, don't feel badly. Is that what he said? No. No. Listen to what he says. Take
my yoke upon you. What's a yoke? Well, it's something
that you put across your shoulders to carry a burden and it's also
a submission, I mean a symbol of submission or servitude. When the Romans would capture
a nation or a tribe, and they would take their leaders back
to Rome, they would make them, quote, pass under the yoke, end
of quote, as an exhibition of the fact that the Romans had
now achieved effectual authority over that particular conquered
nation or tribe. And here Christ says, take my
yoke upon you. And this is something about leadership,
of course, and the right use of authority, for he says, I
am gentle and humble in heart, you shall find rest for your
souls. And then he goes back to this in verse 13, my yoke
is easy. It's there, there's a yoke. But
as I suggested to you last night, the more you learn to obey legitimate
authority and to embrace legitimate authority, thankfully and in
love, the more freedom you have. And here Christ is clearly supporting
that remarkable, startling, and utterly surprising, non-surprising
idea. So, dear ones, a willing obedience
to Christ is a door of liberty that is lustrous. Now, if you
will, please, turn for a minute to Matthew 7. If you recall,
for those of you who were here last night, I proposed to you
that in looking at this idea of authority, we have the authority
that comes from command presence, personal integrity, and understanding
principles of authority. And at the end of the Sermon
on the Mount, there's a remarkable insight, and you'll find that
in Matthew 7, 28, and 29. He finishes this great introductory
sermon that really, in principle, encapsulates most of everything
he taught in his three or three and a half years of public ministry.
And here's the comment of the writer of the Gospel, Matthew,
under the inspiration of the Spirit. Verse 28, was that when Jesus had finished
these words, the multitudes were amazed at his teaching, for he
was teaching them as one having authority, and not as their scribes. Now, a digression. I would like
to propose to you, as we are looking at non-negotiables on
this subject, biblical non-negotiables, that one of the non-negotiables
is that the gospel of the Lord Jesus Christ is to be proclaimed
with authority. To be proclaimed with authority.
Now the word proclaim is interesting, because if you understand history,
both biblical and secular, you know that the original use of
that word developed with the development of kingdoms, as opposed
to just little busy local tribes running around in furry clothes,
or something of that sort. And the word proclaim referred
primarily and especially to some official pronouncement that a
king would generate. And then, depending on the size
of the kingdom and so on, men would be sent out to the various
cities and towns to make a proclamation. And in a proclamation, there
were certain well understood and expected identifiers. Usually the herald or the proclaimer
or the king's messenger or emissary would come into town and a trumpet
would blow. When people heard, you know,
toot, toot, toot, toot, toot, or something of that sort, they
would come to the village square. And often The message would be,
if it were in English, it would be like this. In other languages,
something similar. Hear ye, hear ye. And for people
who had some sense of their place in society, when they heard that,
their ears perked up. And they really tune in their
listening attention. And then the proclamation would
be read. Now, many people tend to think
that that's the end of it. But it wasn't. Because there's
a little loop at the bottom of that, without which you cannot
rightly understand a proclamation. And that is, that after it was
read, it was understood and expected that the hearers, the subjects,
the king's property, remember, if you're in a kingdom, the king
owns you, they would be expected to respond with obedience. And
so rightly understood, if the gospel is proclaimed in the proper sense of the word,
preach, that's the sense of what the word preach means, it is
to be understood as the words of the king for which a response
is expected. And anything less than that is
an anemic and sorry substitute. I continue to be sadly impressed
that we get young men out of the seminaries and some of them teach a sermon. They don't preach
it. A sermon should not be a seminary
lecture with a little sermonic flavor. A sermon rightly preached,
not, God forbid, in fleshly authority, but in the authority of the king
who has established the gospel. It should be preached with authority,
and Paul says that precisely to Titus in chapter 2 of Titus. Let's just look at those words
for a moment. Titus chapter 2. In chapter 2 of Titus, beginning
with verse 11, Paul says this, For the grace of God has appeared,
bringing salvation to all men, literally to all classes of men,
instructing us to deny ungodliness, worldly desires, and to live
sensibly, righteously, and godly in the present age, Looking for
the blessed hope and appearing of the glory of our great God
and Savior Christ Jesus who gave himself for us that he might
redeem us from every lawless deed and Purify for himself of
people for his own possession zealous for good work That's
just a summary summary of the gospel the content of the gospel
And then he says these things speak and exhort and reprove
with all authority But no one disregards him. Now that last
part I'm not going to get into too much. Because the question
of how a minister preaches so that no one disregards him is
a very interesting subject. And we don't have time for that.
But we need to be careful that we don't think as ministers that
we can make sure that our hearers will understand. We don't have
that power. So my digression ends with this, that the problem
of teaching even presumably biblical subjects with an absence of legitimate
authority is as old as the human race. And when the Israelites
during Christ's earthly ministry heard him speak, and here he
is in his state of humiliation as a bond slave, he speaks with
such authority. that the people are astonished.
What a damning indictment of the clergy of that day, damning
indictment, that they had substituted the traditions and laws of men
for the Word of God. Well, what gave Christ that authority? In great measure, it was his
superbly faithful commitment to speak the truth as God gave
it to him. No personal embellishments of
the sort that we can now consider as Americans essential to innovative
speaking. Jesus Christ was not a speculative
theologian marked that well. So if you and I then are serious
about this subject, we need to understand it. And I would like
to propose to you by way of understanding it, this is not non-negotiables,
this is sad, a sad bit of insight, but that there are countless
ways to resist God-ordained authority. And when I mention some of these,
I suspect you can probably figure out some for yourself. Children, when we disobey parents,
we're disobeying God, and we are kicking against the authority
of God. When we argue with our parents,
teenagers, if you fall into that sin, you are resisting the authority
of God. If we try to hide our sins and
other information from our parents, we're resisting the authority
of God. If we're adults and we are working
in the business world and we use the employer's computer for
our own personal concern, we're resisting God. God says don't
steal. That's resisting authority. If we disregard our Sabbath obligations,
we are in America, in the Church of the Lord Jesus Christ. I submit
that's one of the most egregious of all areas of disobedience,
is syrupy, sloppy, emotional, subjective thinking about the
Lord's Day. Turn to Matthew 12, please. Matthew 12. And as you're turning
there, let me propose to you an evidence of how crucial this
subject is. It's died down somewhat now,
but about 10 years ago, there was a big issue in Reformed and
Presbyterian circles called the Lordship Controversy. And you
remember that? The Lordship Controversy. The
lordship controversy was a big argument in Christian circles
about the idea that you could have Christ as your savior, but
you didn't have to have him as your lord. Insanity. Absolute, consummate insanity
that God, the Son, is going to save us on our terms. Oh, please. The fact that that could actually
bubble to the surface and people with Rev in front of their name,
Bible teachers in seminary and so on, could argue that is, in
my opinion, as damning an indictment of our mushy thinking in this
country on the subject of authority as the Pharisees was mushy in
the days of Christ's earthly ministry. Matthew 12, verse 18.
Behold, My servant whom I have chosen,
my beloved in whom my soul is well pleased, I will put my spirit
upon him and he shall proclaim justice to the Gentiles. He will
not cry out nor quarrel, nor will anyone hear his voice in
the streets. A battered reed he will not break
off and a smoldering wick he will not put out until he leads
justice to victory and in his name the Gentiles will hope. And so, then, here is the picture
of one who does not abuse authority, telling the Jews that he is the
Lord of the Sabbath, the Son of Man. The Son of Man is Lord
of the Sabbath. This one, prophesied as being
a servant with flawless submission to the authority of the Father,
carrying out the will of the Father, prophesied centuries
before he came, yet in his state of humiliation, nevertheless
describes himself as Lord of the Sabbath. Look at verse 8. There it is. Matthew 12. The Son of Man is
Lord of the Sabbath. Now, it's not abusive. It's not
a lordship of the Sabbath that is unreasonable or unloving. I remember back during World
War II that it was the idea that children
shouldn't wiggle on the Sabbath. And I remember sitting on a horsehair
couch in my grandparents' sitting room that was only used on Sunday,
in short pants on a summer day. And I think that constituted
a form of unwitting torture, because I was expected not to
wiggle. Well, I think that's unreasonable.
And many times, for lesser reasons even, people have rejected the
right keeping of the Lord's day, not buying things on the Sabbath,
and so on, arguing that the fourth commandment is not part of the
moral law, and so on, which always amazed me, is something that
somebody could say without blushing. But my bottom line is, how can
Christ be the Lord of something if it's claimed to be nothing?
If he's Lord of the Sabbath, that means he's Lord of something.
And the minute that you admit he's Lord of something, then
it's incumbent upon you and me to say what exactly is he Lord
of. And he's Lord of an institution
that we subsume under the term Sabbath, or Sunday, or the Lord's
Day, we have different terms for it, in which we're to rest
from our ordinary labors, begin and end the Lord's Day, and worship
and refrain from commercial enterprises and undertakings. That pretty
well sums it up. Other ways that we can resist
authority. Resenting our boss at work. Despising the idea of authority
in our heart. Here's a common one. You don't
have to answer to me. But have you ever been asked
by your spouse for forgiveness for a sin that he or she had
committed a lot of times, and in your heart of hearts you thought,
oh, why do I have to forgive him? Why do I have to forgive
her? This is the 30th time he's asked
for forgiveness for that sin. It's non-negotiable. Luke 17. Let's turn there. Luke chapter 17. Verses 3 and 4, be on your guard. Now, why do you suppose Christ
says that occasionally at the beginning of a commandment? This
is a no-brainer. This is not rocket science to
figure this one out. That's a warning that He is saying
to us, be ready, guard your heart that you don't run roughshod
over this one. Don't dismiss it lightly. Don't
be careless with it. Well, what? If your brother sins,
rebuke him. If he repents, forgive him. We
could say, of course, if your brother sins, your sister sins,
same thing. Let me ask you, have you ever
had the occasion in which somebody in the church, in your opinion,
has sinned against you? You've said nothing to that individual
and you've turned around and complained to somebody else.
Have you ever done that? Hands are going up. I love it. I didn't even ask. God bless you. Well, that's resisting
authority because if somebody sins against us, and we think
so, we're to go to that person. F-I-R-S-T. Matthew 18 says the
same thing. Well, verse 4 says, if he sins
against you seven times a day, returns to you seven times saying,
I repent, forgive him. Forgive them. Now I'll have another
momentary digression. If he comes and says sorry or
I apologize, both of you deserve the misery you get for not being
able to walk out of that one very well. Because the Bible
doesn't talk about saying sorry or apologizing. The Bible talks
about confessing sin as sin. Please forgive me for the sin
of being rude or unkind. That's what God wants. I repent. Well, if your brother does it
seven times by the sixth or seventh time, what are you tempted to
think? Let's be careful. He's not really
repenting. He may say the words, but he's
not really repenting. No. You may be tempted to think
he's as insincere and ungenuine or lacking in genuineness as
a $3 bill. But if he says, I repent, please
forgive my sins. You and I have a duty to extend
to him the transaction which constitutes biblical forgiveness,
which is not, first of all, a feeling. It's a transaction commanded
by God. We are to say to him, I forgive you. Even if in your
heart the gift of suspicion has wrought its effectual work, And
you're looking at him with slitty eyes and thinking, well, he's
about as sincere as an angry marmoset. Doesn't matter. You have a duty to forgive him. Because the one in authority
who is the Lord of forgiveness has said, that is a non-negotiable
spinoff of being the recipient of my forgiveness for which I
paid with my life and my shed blood." There it is. So, the exercise of authority
in the kingdom is not negotiable. That's a given, and you and I
either accept it or reject it. But the subject of authority,
its exercise, its acceptance, and yielding to it is non-negotiable. Now let's try to do some qualifications
that are important. Matthew 20, would you turn there
please? And as you're turning there,
you may remember that last night I proposed to you that there
is no such thing as a biblical principle that mankind hasn't
contaminated. You cannot show me a biblical
truth that multitudes have not corrupted one way or another,
twisted, misunderstood, misrepresented, and so forth. So as we look at
a subject that is sensitive, We need to guard our hearts that
we don't let abuses intrude on our acuity of understanding or
our submission for implementation. Matthew 20, verse 20. Then the mother of the sons of
Zebedee came to him with her sons, bowing down and making
a request of him. And he said to her, what do you
wish? She said to him, command that in your kingdom these two
sons of mine may sit, one on your right and one on your left.
Now I'd like to propose to you that here is an example of odious
momism preserved for eternity. This is an ultimate example of
misguided maternal coaching, shepherding, implementing, interfering,
interceding, and otherwise behaving badly. Now we may presume, and
I don't think presumptively, that it's altogether possible
that her two sons put her up to this, which if they did is
to their disgrace, or that she took it upon herself with understandable
but misguided maternal desire to have her own fledglings in
a position of preeminence. But she asks Christ that her
two sons will sit on either side of his kingdom throne. Very bad. Not the least of which, is a
demonstration of her own failure to understand kingdom authority
and its eternal consequence and significance. Well, Christ answers
both her and her sons, for he says, you don't know what you're
asking. Ten minutes. I have to submit. Well, He says, are you going
to drink the cup I'm able to drink? And they answer, yes.
And then he says, but to give what you've asked for is not
mine to give. That's the father's. And that
leads him into a discussion on the subject of authority. The
other 10 are indignant. How dare you ask that of Christ? You can just imagine that little
buzz going on amongst the 12. Jesus says to them, you know
the rulers of the Gentiles lord it over them and their great
men exercise authority over them. It is not so among you. But whoever
wishes to become great among you shall be your servant. Whoever
wishes to be first among you shall be your slave. Just as
the Son of Man did not come to be served, but to serve, and
to give His life a ransom for many. And then there's some additional
perspectives in the account in Luke 22. Let's go there quickly. Luke chapter 22, parallel account. Verse 24. And there was also a dispute among
them as to which one of them was regarded to be the greatest.
Oh please. Doesn't this tell us something
about us? Arguing who would be the greatest.
Miserable sinner. Called sheep by God. And if you
could interpret sheep talk and two sheep are in the sheep call,
I'm greater than you. No, I'm greater than you. That's
the level of maturity of this argument. Who decides who's going to be
great? Not us. And so he says the kings of the
Gentiles lord it over them. Those who have authority over
them are called benefactors. And that's a part that isn't
in the parallel account in Matthew, that so profound is this authority
problem amongst us that we love titles that give a sense of authority. Garbage collectors aren't garbage
collectors anymore. They're sanitation engineers.
We now have funeral directors labeling themselves as grief
therapists. And the list goes on and on.
And so here we have a case where Christ says the Christian understanding
of leadership as a response to authority is very different from
what the world thinks. So that's negotiable principle,
next one in line, that the exercise of authority in the context of
the kingdom is not like the world. It's going to be different. So
if you have a husband who believes that being the head of the household
means that he's a mini-tyrant, he is sinning. He is sinning. It's not biblical. The father who believes that
keeping his children in submission means to terrify them with commandments
given as if from a throne has not understood this principle. that God is to be the one who
defines the exercise and expression of well-defined, finite, limited
authority. None of us have unlimited authority,
none of us have absolute authority, and none of us have permanent
authority. Every expression of authority is finite, limited,
and clearly and carefully defined by God. So, if we take seriously
the several parables that have to do with the master leaving
his servants in charge of his estate and then coming back and
calling them to account, we ought to realize we will be held accountable
for our use or misuse of authority, our understanding of it or lack
thereof, and our regard for it. That is our attitude toward it. Remember the servant who said,
Lord, I knew you were a hard man, reaping where you've not
sowed, and so on. That's an example of an evil
attitude toward one in authority. Oh, authoritative time person,
how much time do I have left? Five, oh, five minutes, all right.
Now, we have time for another non-negotiable. Part of a right
understanding of authority starts with a right understanding of
the authority of the gospel. Will you turn to Mark chapter
1. Mark 1. Verses 14 and 15. And after John had been taken
into custody, Jesus came into Galilee preaching the gospel
of God. Now, what is the gospel? What's
the helpful little parallel or term or the definitional term?
What does gospel mean? Good news. Wonderful. You got
it. And the good news is not that the great Satan, I mean
Walmart, has things at half price today or something like that.
The good news is that there's bad news for which there's better
news When we hear it God's way, which is the bad news were sinners
and we deserve hell forever Because of our imputed sin from Adam
and our committed sin in actuality And we can't solve it ourselves
and we can't save ourselves. And the good news is God will
give us what we can never earn in sending a marvelous Savior
who died effectually to bear the price and the penalty and
the judgment of every sin we ever commit as well as the imputed
sin that falls on all of us by virtue of our descent from Adam.
And that's good news, isn't it? That's good news. Thank you.
Somebody said amen. All right. Look what he says, verse 15.
The time is fulfilled and the kingdom of God is at hand. Repent
and believe in the gospel. That's a commandment. That's
astounding, isn't it? Now we don't think of it as a
command, we think of it as an invitation. That's very American, to present
it as an invitation, but it's also a commandment. Christ is
a claim on us. God is a claim on us. And He
commands us to believe and repent. Now, if you think I'm stretching
the truth, and I might run a minute or two over, oh, diligent time-giver,
OK? May I? Please? Please, please,
please? Gracious as well as authoritative. Gracious as well as authoritative.
Oh, wonderful. All right. Will you turn to Romans chapter
10? Romans 10 and verse 16. However, they did not all heed
the glad tidings. For Isaiah says, Lord who has
believed our report. So faith comes from hearing and
hearing by the word of God. Now, does your Bible say obey
your translation? They did not all obey the glad
tidings? Some translations don't say it.
Welcome to the world of watering down scripture. In the Greek,
the best translations obey. Heed is nicer. Well, they didn't
heed it. No, no, they didn't heed it. They didn't obey it! What a difference! But, lest
you think that's a single instance, 2 Thessalonians, Chapter 1. 2 Thessalonians, Chapter 1. Verse 6, For after all, it is
only just for God to repay with affliction those who afflict
you, and to give relief to you who are afflicted, and to us
as well, when the Lord Jesus shall be revealed from heaven. with his mighty angels in flaming
fire, dealing out retribution, I think you know what that means,
just punishment, to those who do not know God and to those
who do not obey the gospel of our Lord Jesus Christ, those
who do not obey the good news. There's a paradigm, that's a
little unusual. Dealing out retribution to those
who don't obey the good news of Jesus Christ. And finally,
and then we'll break, 1 Peter 4. 1 Peter chapter 4, verse 17. For it is time for judgment to
begin with the household of God. And if it begins with us first,
what will be the outcome for those who do not obey the gospel? of God. It's a phrase we don't
often use. Those who do not obey the gospel. To obey the good news means you've
got to have some involvement of the intellect, the brain,
the thought life. You have a duty to figure out
what the gospel is in the light of Scripture, and then decide
if you believe it. And if you believe it, are you
going to respond with acceptance? That's how you obey good news.
And acceptance means the implications that come with embracing it. Let's break.
Biblical Authority: Crucial Elements (part 2 of 4)
Series Biblical Authority
Part of a series on Biblical Authority.
| Sermon ID | 1020071813315 |
| Duration | 46:26 |
| Date | |
| Category | Teaching |
| Language | English |
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