JESUS ON BEING LOWLY

Father, it is very easy for us, we confess,

not to read your word from the perspective of grace,

from the viewpoint of the gospel.

It is very easy for us, Father, to read your word

from the perspective of natural human religion.

Father, we confess before you that our heart has a desperate need

to stay in control and enthroned and to keep you distant.

To not acknowledge our need for a savior.

So we ask, Father, at this time and for every time as we read your word,

that your Holy Spirit would move mightily in our hearts,

that you would both humble our hearts so that we know that we need a savior

and create within us, Father, a hunger for Jesus, a hunger for your presence.

Father, make us disciples of Jesus, gripped by the gospel, living for your glory.

This we pray in Jesus' name. Amen.

Please be seated.

I read an internet report of a poll.

I'm qualifying this because I know that just because it's in the internet

doesn't mean it's true, right?

But I read an internet report of a poll that was recently done in Britain, the UK,

on people's religious beliefs.

And according to this internet report that I read about this recent poll,

a majority of people who answered the poll on religions and religious practice in England,

in UK, a majority of them said that religion is harmful.

That's what a majority of them said.

So wouldn't it be interesting to know what Jesus would say to that?

Let's listen because actually he talks about that very topic in the gospel text,

which I just read a few moments ago.

So it'd be very, very helpful if you got out your Bibles.

Once again, if you've forgotten your Bibles or if you don't own a Bible,

we usually have some Bibles up at the front.

You're always welcome to take one of those Bibles, use it during the service.

You can keep it as a gift or you could return it afterwards.

And Luke 14 was the text that we were looking at in the gospel that I read just a few moments ago.

And so given that, if it is in fact true, if that was a good poll, a good survey,

and the internet actually got it right,

a majority of people in the UK think that religion is harmful.

What would Jesus say to that?

What would he have to say about it?

Well, let's look at Luke 14, verses 1 to 14.

Luke 14:1–14

And one of the things about this text is that we often,

we don't really hear the full dynamic, all of the things that are going on in it.

But it's a very curious text.

It begins like this.

One Sabbath, when Jesus went to dine at the house of a ruler of the Pharisees,

they were watching him carefully.

Now, just sort of pause there for a second.

Watching him carefully is a perfectly fine translation.

It just doesn't capture a nuance in the Greek, the original language.

And the nuance in the original language is that they were watching him.

You know when you watch those National Geographic specials?

And they show the lion watching the antelope?

That's how they're watching Jesus.

That's the, so watching's right.

It's a good word.

It just doesn't capture that they're not just sort of,

oh, like maybe watching with delight or watching with mere curiosity.

They're watching Jesus like a lion watches an antelope

in a National Geographic special.

So on one hand, here we have these very religious and spiritual people.

The Pharisees were a group movement within the day

that were very concerned with holiness and authentic holiness.

And what they call lawyers here,

another way would be that they were specialists

in understanding religious texts and how they applied to your lives.

And so we have religious people, spiritual people,

who've invited Jesus to come and eat with them,

which sounds like a good thing,

but they are watching him like a lion watches an antelope.

How does it get even worse?

Verse 2.

And behold, there was a man before him who had dropsy.

Once again, a perfectly good translation.

It just doesn't quite capture something.

Now we have to think no longer of the lion.

There's a different type of image here.

Whether or not they actually place Jesus in a particular seat

so that he's right looking at the man,

or whether when they get Jesus lying there, reclined there,

they bring up a man so that he's right in front of Jesus.

It doesn't matter which way it works.

The same thing is, think now for those 19-cent,

you know, movies that are portraying, you know,

the English or American hunters going to Africa to try to bag a lion.

And one of the things that they would do in movies like that,

I'm assuming it's at least vaguely historical,

is that there would be this staked goat.

You know you get some little goat?

I don't know what the sound a goat makes.

That's a sheep.

Bah, bah.

It's pegged in a clearing,

and you got the guys with their big rifles all sitting there,

and the goat's there hoping that a lion will come to eat it.

And they don't really care whether or not the poor little goat

or the poor little lamb gets eaten,

but they want to shoot the lion.

And that's what's happening here in the text.

So first, they're looking at Jesus like a lion looks at an antelope to get it.

And they place this poor man, he's the staked goat.

He's the staked lamb.

And they've put him in front of Jesus to get Jesus.

And they've done it.

There's two things that are going on with the man

when they tell you that he has drops you.

I didn't know this before I did the research for the sermon.

In those days, it was a common belief

that if you had that illness,

it was because you had a sexually transmitted disease.

The other idea behind it is not only had you

a sexually transmitted disease,

and these were the symptoms of it,

which is, by the way, just medically.

We now know medically that's not the case,

but that's what they believed back then.

It was also considered to be an illness

which showed that you were under the judgment of God.

So these religious and spiritual types

have their staked goat.

And I don't know what was going on.

They're there to get Jesus.

Maybe they want to see whether or not

Jesus will recognize that this man

is under God's judgment and what he'll say.

We don't really know what their motives are.

But it's because of these two verses

that verse 3 begins in an odd way in English.

Because it says,

and Jesus responded.

It looks funny if you don't know,

if you haven't sort of figured out that other part

because you think nobody said anything to Jesus,

but Jesus reads the room.

He knows they're lurking.

He knows it's the staked goat.

So he responds to them.

He responds to them.

And always in the Gospels,

and actually any biblical narrative,

there's always a question,

what's going to happen?

Okay, well, I mean,

Jesus is earlier on in the Gospel of Luke.

He's given a whole series of woes.

Is this going to produce a whole pile of woes from him?

Like, how is he going to respond

to this particular situation,

surrounded by his enemies,

when they want to get him?

How is he going to respond?

And in verse 3, we get this.

And Jesus responded to the lawyers

and the Pharisees saying,

hmm,

there's this poor, sick guy here.

One of the things that's really interesting

is Jesus doesn't respond

to the religious and spiritual dynamics

and all of the other things.

And now that you actually know the background,

you can easily see that,

wow, Jesus could talk about this,

he could talk about this,

he could talk about this,

but you know what he remembers?

The poor guy in front of him

has this disease,

has this problem.

He has a whole pile of problems.

This poor guy

is being used as a stake goat.

Who wants to be used like that

as a tool by powerful people?

Like, how many people here in this room

would say, yeah, yeah, take me,

I like to be used as a tool

by a powerful person,

like I don't matter whatsoever.

That fits my identity.

Please, no, nobody wants that.

Here's this poor guy

who already is suffering

under a particular medical condition,

is being treated like just like an animal,

just being treated like an animal.

And Jesus doesn't forget the person.

He doesn't forget the person in need.

So he says, hmm,

is it lawful to heal on the Sabbath or not?

But they remain silent.

Maybe because they're still trying to get him

and also because they,

at one moment,

this isn't exactly going the way

we thought it was going to go.

I'm not quite sure what to say to this.

And then, once again,

it's a very, very,

it's a completely good translation,

but it doesn't capture the nuances

in the original language.

It says here,

then he took him and healed him

and sent him away.

You know what Jesus does?

Says took him.

Jesus gets up.

He embraces the man.

And as he embraces the man,

treating him as a person,

he embraces him.

As he embraces him,

the man is healed.

And he embraces the man

and the man is healed.

And then he, in a sense,

I mean, it shortens it.

He, I guess, in a sense,

takes the man by the shoulders

and says, you can go.

You can go.

You don't have to stay.

He treats the man as a person.

He gets the man out of the situation

where he's controlled

by the powerful people

as a staked goat.

And he heals him.

That's what Jesus does.

Verse 5.

And Jesus said to the room,

which of you having a son

or even an ox

that has fallen into a well

on a Sabbath day

will not immediately pull him out?

They could not reply

to these things.

Now, here's the first thing

about this very powerful story

once you start to realize

the dynamics of the story.

If you could put it up, Andrew.

The true stories of Jesus

are a profound critique of religion.

The true stories of Jesus

are a profound critique of religion.

You know what?

Hollywood couldn't write

a better story than this.

Right?

If you wanted to get Hollywood people

to really just put religious

and spiritual people

in their place,

you know,

they're all there,

all looking like they're so holy

and so fancy,

and then inwardly, though,

they're just trying to get this guy

and they don't care about the other guy,

and it's all about politics

and power

and prestige

and control

and getting people

all under the guise.

You could not get Hollywood

to write a better story than this.

And time and time and time

and time and time

and time again

in the Gospels,

the true stories of Jesus

are a profound critique of religion.

Now, somebody might say,

okay, George,

okay, whoa, whoa, whoa, whoa, whoa, whoa, whoa.

That's good.

I hadn't thought of it.

But, you know, George,

I just, you know,

I was actually listening

when you read the Gospel

a few minutes earlier

at the bit after it.

Jesus is just as religious as all,

you know,

the rest of the things

that Jesus does,

I mean, sure,

that's a bit of a critique,

but, you know,

you keep going

and Jesus is religious.

You know, what does he do?

He gives you really stupid,

foolish advice

about taking the lowest place

and then he tells you

you've got to feel bad

about yourself all the time

and not take proper steps

to get ahead in life.

Like, that just sounds

like religion to me.

George, I labored under that

all the time.

Or like, I've watched TV shows

or my friend or my cousin

five times removed.

They labored under

some type of crazy church

always telling the dude

dumb things

and just making them

feel bad about themselves

all the time.

That's what Jesus

goes ahead and talks about.

Well, let's read

and see if he does.

Let's read verse 7.

Now, Jesus told a parable

to those who were invited

when he noticed

how they chose

the places of honor,

saying to them,

when you were invited

by someone

to a wedding feast,

do not sit down

in a place of honor.

Lest someone

more distinguished

than you be invited

by him

and he who invited you

both will come

and say to you,

give your place

to this person

and then you will

begin with shame

to take the lowest place.

But when you were

invited,

go and sit

in the lowest place

so that when your host

comes,

he may,

may say to you,

friend,

move up higher

and you will be honored

in the presence

of all who sit

at table with you.

And then sort of

the basic principle,

the big principle

that Jesus wants

to communicate

in the story

and then the principle.

For everyone

who exalts himself

will be humbled

and he who humbles

himself

will be exalted.

Actually,

you know what I mean?

I'm going to give you

the summary point

and I'm going to

sort of explain

sort of it's

how the text

is actually

far more surprising.

No, maybe before

we put the point up.

Here's the thing.

Think about it

for a second.

No, sorry,

put it up.

Put it up.

Number two.

Jesus is not telling me

to think and act

like I am nothing.

In a world

which thinks

in terms of tower,

tower,

or cower,

he calls me

to consider

who the living God is.

And Jesus is not

telling me to think

and act like I am nothing.

In a world

which thinks

in terms of

either I tower over

or if I don't tower

over people,

the only other option

is that I tower

under people

who are towering

over me.

In a world

which thinks

in those categories,

Jesus calls me

to consider

who the living God is.

How he's been revealing

who the living,

true, real,

actual,

existing God

actually is.

Think about

different religious

philosophies

and spiritualities

and therapies

that are common

in the world.

In much of the world,

the basic understanding

of the human person

is that the human person's

destiny

is not to exist.

That we are

a drop of water

that one day

will merge

into the ocean

and lose our identity.

That we actually

are nothing.

We actually are

one with the everything

in and of ourselves

actually are nothing.

And we are to develop

religious practices

so that we understand

that we are nothing

and actually experience

losing ourselves

completely and utterly

immersed

in the everything,

the all.

That's not what

humility means to Jesus.

There's always a person

involved in all of that.

And there's a whole range

of other types

of religions

which basically present

a real personal God

that's different

than a human being

but that real personal God

that is different

than the human being,

he's basically

just over everything

and he by fiat

just decides

heaven,

hell,

heaven,

hell.

And it's purely

and utterly fate,

it's purely and utterly

God's will,

it has nothing to do

with who we are,

we are completely

and utterly caught

in this particular

type of fate

which God

just says,

hmm,

no,

you,

hell,

hmm,

hell,

hmm,

heaven,

hmm,

hell,

and there's nothing

you can do about it.

You have to just learn

to live

as you are

under the fate

of God

that you can do

nothing about.

In other words,

really,

you're nothing

and if you're not

nothing,

somehow or another

you're really,

really important

and there's nothing

in between.

And much of therapy

is all about us

figuring out

how to tower

over circumstances

and situations.

I mean,

that's in a sense

the heart of the,

you know that book

a few years ago,

The Secret,

was how to,

in a sense,

manage the forces

of the universe

so that you will be able

to triumph

financially,

sexually,

socially,

culturally,

politically,

career-wise

and much philosophy

is all about

how to tower.

And so it is

that it's deeply

ingrained with us

as human beings

that it seems

as if the only

options we have

are some option

whereby we will

either become

like nothing,

which is a type

of cowering

or you just have

to basically accept

that that's your fate

or that there's

some way by which

you tower

over everything.

And Jesus

in this story

is not telling me

to think and act

like I am nothing.

He's not telling me

that at all.

In a world

which thinks

in terms of tower

or cower,

he calls me

to consider

who the living

God is.

You see,

humility

is not thinking

if you're smart

that you're dumb

and it's not thinking

that if you're

young

that you should

act like you're old.

It's not telling you

that if you are

blessed with lots

of finances

that you should

act and think

as if you have

nothing.

Humility

in the Bible

is not so much

thinking about yourself

but looking outside

of yourself

to recognize

that the fundamental

constant problem

that we have

is that we're always

sort of thinking

about ourselves

and we're always

thinking in terms

of power or cower.

And the call

to humility,

in a sense,

even as Jesus

calls us to humility,

we realize how hard

it is to not always

think in terms

of how things

affect ourselves

and just see.

Some of you have

heard me use

this example before.

In some ways

a perfect illustration

of our spiritual

problem

is seen in science

with the idea

of the black hole

that human beings

are like a star

which is so dense

that light

can't escape from it.

It's sucked back in.

And there's something

inside of us

that always wants

to suck everything

into us

as if it's all about us.

And in some ways

the biblical picture

of humility

is like if you see

a very young child

for a moment.

Maybe like a year old

and if you seem to

I know one year old

can have the attention span

of a hummingbird

but you can get

these brief instances

where they're transfixed

with something.

Maybe it's a hummingbird.

They're transfixed

and you look at the child

and you realize

that for a second

or two seconds

or three seconds

it's as if that child

does not even know

that the child exists.

It's not thinking

about that at all.

It is completely

he or she

is completely transfixed

by what is seen outside.

And that's an insight

into what the Bible

understands humility

as and it's an insight

about what the Bible

understands

about our fundamental

human problem

that we always want

to be somehow

enthroned

or in control

and if we're not

enthroned

or in control

then we think

the only option

is to cower

and to be nothing.

Sort of going beyond this

we'll talk about it

more a little bit

later on

or if I forget

then you get this

that the Bible

is going to always present

that rather than

cower or cower

the other option

is to be the servant

for the living God.

And that's actually

what this text

is pointing to.

Jesus isn't talking

about some type

of biological

or cultural

or moral

or karmic law

by which if you seek

the low place

you'll go to the high place

or that if you go

to the high place

you'll go to the low.

It's not a law.

Every human being

has to deal

with the living God.

You see

human religion

likes to focus

ultimately

on the self.

Jesus is constantly

having us

look at the heart

the center

of who we are

in the context

of the living God.

that God

actually

exists

with a character

and a heart

and a plan

and a purpose.

The same God

that strung

the stars

in the sky

and formed

the planets

with his hand

that his strong hand

that same strong

hand of love

will come

and touch

every human being.

And that rather

than thinking

in terms of

tower or cower

and myself

at the center

of that dynamic

Jesus is saying

there is one

who exalts

and humbles.

There is in fact

a living God

who is a person.

I'm not talking

about a law

or a principle.

There's a person.

Jesus is not telling me

to think and act

like I am nothing

in a world

which thinks

in terms of tower

or tower.

He calls me

to consider

who the living God is.

But some of you

might say

oh George

yeah you know

you wax and wane

poetic

every once in a while.

George

it's all still

about rules.

Yeah it's all

about rules.

You know

go take the low place.

You know

and what's that next part

that you haven't read yet?

You're probably going to say

we're going to look at it

in a second

and that's good.

I want you to look at it.

Okay.

You know

what is it all about?

You know

you have to give your money away

and help all those poor people

and stuff like that.

Yeah yeah yeah.

You know

every once in a while

I go through Loblaws

and they say

well you allow me

to take two dollars

off your bill

so we can help this or that.

And I say

yeah yeah sure

you know what

two bucks.

You know

go ahead.

You know

and I know

you got to help

the poor people

and all like that.

George

come on.

But you know

that's the thing

about religion

why it's so harmful.

It's always telling you

do this

don't do that.

Feel guilty

if you don't do this.

You know

rather than just sort of

going with the flow.

Well you know

that's why I find

going to a bar

far more pleasant

than going to church

or going to a Starbucks.

You know

you just sit there

you read the paper

you have your ideas

you have the odd chat.

You know

there's nobody

putting all this pressure

on you

and laws and rules

and stuff like that.

Jesus is still religious.

Even if you say

and that was a good story

that it was a profound

critique of religion

and even if

yeah

I mean

I have to confess

it's hard for me

to think of options

other than tower

or cower

but it's still

just all about rules.

I mean

look what he says next.

Well let's look.

Verse 12

through 14

Jesus also said

to the man

who had invited him

when you give a dinner

or a banquet

do not invite

your friends

or your brothers

or your relatives

or rich neighbors

lest they also invite you

in return

and you be repaid.

But when you give a feast

invite the poor

the crippled

the lame

the blind

and you will be blessed

because they cannot repay you

for you will be repaid

at the resurrection

of the just.

Now

here's the thing

about this text.

This is also

a profound critique

of religion

and spirituality

and actually

much therapy

because at the heart

of many

of much therapy

and much spirituality

and much religion

is the idea

of creating

indebtedness

in others

so you will benefit.

Once again

think of how

many of the religions

in the world work.

You're in an endless cycle

of death and rebirth

and death and rebirth

and death and rebirth.

If you follow

these practices

maybe of meditation

maybe of yoga

maybe of certain

acts of charity

that if you follow

these practices

you will earn

some type of thing

so that in the next

cycle of life

you will have

a better cycle of life

and eventually

you will come

to the goal

of it all

which is to be nothing.

Or that

if you have

to understand

that actually

desire is

the fundamental

problem

and so that

if you do

these types

of things

there's this

type of benefit

that automatically

comes from you.

It's as if

somehow or another

in the forces

of how the universe

works

that if you

give this

you get that.

And how much

of even therapy

is all about

that you know

like how do you

win friends

and influence people

or how do you

do well at work?

Well if you

spend more time

listening than

speaking

if you compliment

people in the right

way

if you are

helpful and notice

things that need

to be done

and work

then you're going

to create

this dynamic

whereby people

like you

and they feel

maybe even a

sense of obligation

to you

and they notice

you and so

you get good

things coming

back

and in all

of these things

the self

is still

enthroned.

The self

is still

enthroned.

And what

does Jesus

say?

Jesus is

not only

saying

he's saying

something about

the nature

of the universe

he goes

right to the

heart.

He says

oh yeah

you have

meals

and you

invite your

family

and you

invite your

friends

and you

hope to

get the

exact same

thing back

and you

even

invite rich

people

in the

hope that

they'll

come

because if

a rich

person

comes

they're

going to

feel

obligated

to invite

you over

to their

house

and you

might only

have given

them

falafel

but they'll

give you

chicken

shawarmas

because

you're

poor and

can only

afford

chickpeas

they can

afford

chickens

or maybe

a cow

and you

can get

some

beef

and this

is also

talking about

how we

relate to

God

because

who's

richer

than

God

no one's

richer

than

God

yeah

yeah

I'll

put

yeah

I'll

put

the

20

bucks

in

the

plate

God

owes

me

back

now

you

know

20

bucks

he owes

me

how many

of us

when we're

depressed

we think

you know

God

look

I was

so

you know

look

sexually

I was

faithful

and I

gave

this

and I

did

this

and I

taught

Sunday

school

and now

why

is this

happening

to me

and why

do we

say

why is

it

happening

to me

because we

think we

put God

in our

debt

for some

of us

who left

the building

three some

odd years

ago

and God

didn't give

us a new

church

building

and for

some of

us

whether we

recognize

it or

not

we carry

around

within us

the idea

that we

did a

really big

thing

for God

he owes

us

and if

he isn't

following

through

it's because

there's some

secret

person

adding

extra

lack

of

faith

debt

that

cancels

out

our

sacrifice

if we

could just

figure out

what it is

that the

pastor's

done wrong

or the

wardens

have done

wrong

or the

Sunday

school

or the

youth

group

or the

interns

have done

wrong

then the

balance

would be

restored

I'm

speaking

really

crass

it's how

our

heart

works

so here's

what Jesus

is telling

us in this

story

number

three

Andrew

no human

being

ever has

or ever

can

put the

living God

in their

debt

no human

being

ever has

or ever

can

put the

living God

in their

debt

this is a

profound

attack

not not

an attack

it's a

profound

challenge

to our

heart

the center

of who

we are

the center

of where

our mind

and our

will

and our

emotions

all come

from

the heart

in the

Bible

doesn't just

mean our

emotions

it's the

center

of who

we are

it's

that

united

one

place

that

emotions

emerge

from

and

thoughts

emerge

from

and

memories

and

plans

and

the

will

and

it

all

there's

this

one

central

root

of

I

and

the

Bible

uses

the

word

heart

to

describe

that

part

in the

very

center

of us

the

deep

root

of

who

we

are

at

the

deepest

level

of our

identity

that

has

dethroned

the

living

God

from

his

proper

place

as

our

creator

and

our

sustainer

and

the

end

and

has

tried

to

enthrone

ourselves

and we

sit

there

with

our

idols

and

don't

want

to

have

that

challenged

at

all

and

so

we

think

we

can

put

God

in

our

debt

the

universe

in

our

debt

and

Jesus

critiques

it

Jesus

or

profound

critique

of

religion

or

profound

critique

of

spirituality

they

are

profound

critique

of

therapies

a

profound

critique

and

they're

a

profound

critique

it

worries

us

that

we

can't

put

God

in

our

debt

because

we

desire

to

tower

and

our

worry

is

that

if

we

can't

put

God

in

our

debt

then

all

we

will

do

is

cower

under

him

and

so

let's

go have

a

beer

and

try

to

forget

about

it

all

let's

go

for

a

run

and

try

to

forget

about

it

all

let's

eat

poutine

and

try

to

forget

about

it

all

I

want

to

cover

all

ranges

here

runners

and

poutine

people

on

their

couches

you

know

I

don't

want

to

just

pick

on

one

group

or

something

you

know

so

no

human

being

ever

has

or

ever

can

put

the

living

God

in

their

death

so

what's

going

on

here

in

the

story

you

see

it's

very

easy

for us

as

Christians

to

read

this

and

at

the

end

of

the

thing

like

the

very

first

story

about

healing

what

I

could

say

to

you

and

you

see

this

is

what

people

often

see

about

us

as

Christians

is

that

it

just

it

tells

us

all

these

big

aspirations

that

just

crush

us

read

this

in

a

religious

way

and

say

okay

therefore

all

of

you

folks

when

you're

surrounded

by

your

enemies

don't

think

about

your

enemies

you've

got to

think

about

the

person

and

you've

got

to

try

to

be

a

healer

in

the

midst

of

your

enemies

that's

what

you've

got

to

do

and

when

you

go

to

work

always

take

the

worst

position

and

always

try to

be

humble

and have

a long

face

okay

and

always

give

lots

and

lots

of

money

to

the

poor

and

always

do

that

and

never

just

have

a

moment

where

you

just

say

you know

I'm

going to

have

this

Haagen-Dazs

ice cream

because

you know

what

I just

I want

to have

some

joy

bad

feel

guilty

and

it's

easy

for us

to take

these

texts

and

just

turn

them

into

more

religion

so

what's

going

on

in

the

text

remember

we

have

to

remember

as

we're

reading

Luke's

gospel

remember

and

it

was

reminded

those

of

you

here

last

Sunday

Jesus

reminded

the text

itself

reminded

you

but

everything

in

Luke's

gospel

from

Luke

9

on

is

that

Luke

Jesus

keeps

saying

I'm

going

to

Jerusalem

to

die

I'm

going

to

Jerusalem

to

die

and

last

week

we

talked

about

how

he

uses

constantly

telos

words

telos

end

words

in

other

words

that

his

death

is

what

defines

it's

his

purpose

it

what

defines

everything

that's

going

on

about

everything

and

so

everything

that we

read

is

always

in

preparation

for us

to

understand

what's

going

to be

accomplished

when he

dies

upon

the

cross

Andrew

if you

could

put it

up

the

gospel

is

the

true

story

of

Jesus

in

compassion

humbling

himself

to

live

among

us

and

heal

our

gravest

wound

by

dying

on

the

cross

in

our

place

it's

the

first

thing

these

stories

aren't

here

to

crush

us

these

stories

are

here

for us

to have

a bit

of an

understanding

of what

it is

that when

the

Bible

later

on

will

describe

that

the

death

of

Jesus

upon

the

cross

is

a

power

of

God

for

salvation

like

there's

that

is

you know

human

beings

are

deep

and

they're

multifaceted

and

our

heart