Now, in the 8th chapter of John, verse
51, Verily, verily, I say unto you, If
a man keep my saying, he shall never
see death.
If a man keep my saying, he shall
never see death.
Now, I want to begin with death and
go on with to life, I see.
Begin by saying that death is a fact
in the world.
If we were to take the fact or
the thought of death out of all literature,
there would scarcely be a major work left
in any language.
If we were to take the idea of
death out of art, some of the greatest,
most I would say, or at least a
large percentage of the great masterpieces of the
centuries would collapse.
If we were to take the idea of
death out of music, some of the greatest
compositions in all the world would collapse, or
would never have been written.
If we were to take the fact of
death and the idea of death out of
history, the whole of all human history would
have to be rewritten.
If we were to take the idea of
death out of religion, religion itself would be
otherwise than what it is.
Death is a fact.
Now, the Bible makes it very clear what
the origin of death is.
It says in Genesis 2, 17, But of
the tree of the knowledge of good and
evil thou shalt not eat, because the day
that which is thereof thou shalt surely die.
And in Romans 5, 12 it says, That
sin entered into the world, and death by
sin.
So the origin of death is sin.
Sin is the father.
And if the devil is the grandfather, sin
is the father of death.
We know that death is a fact in
the world, a fact that is woven in
to all the doings of mankind.
And we know its origin, it came from
sin.
And then we know something of the nature
of death as well.
Death is not a substance.
Do not try to personalize it and make
a substance out of it.
If it were a substance, we might discover
some way to destroy death.
If death were a substance, a thing that
we could get our hands on, that we
could know how to deal with, we might
be able to handle it.
But it is not a substance.
And it is not a being.
Death is not a being.
Now right here you're going to have to
do some thinking.
And I recommend that we do some thinking.
That is, we really use our minds and
try to think ourselves, by the grace of
God, free from some things that hold us
in bondage.
We are, for instance, in bondage on this
matter of our concept of death.
We think about death as a being.
And we preachers haven't helped it any, and
the poets haven't helped it any, and the
artists haven't helped it any, because we tend
to apostrophize death.
They show death as a man with a
skull for a head and a scythe.
Other concepts of death have been painted onto
the canvases.
And in Milton, death becomes a being that
sits at the gate.
And in all of our thinking, we talk
about Adam opening the gate and death coming
in.
We tend to apostrophize death and make death
a being.
Death is not a being.
Death is not a personality or an individual
that you could get a hold of and
destroy.
That's not possible, because death is not a
being any more than death is a substance.
Death, my brethren, and this is infinitely worse,
if death were a substance, we might destroy
that substance with an atom bomb or a
cobalt bomb.
If death were a being, we might send
some FBI throughout the universe and run him
down and slay him.
But death is not a being.
Death is separation.
Death is eternal negation.
Death is a rending.
Death is a separation of the soul from
God.
Death is a separation of the soul from
the body.
Death is a separation of the total man
from heaven and God.
In the garden, there was a rending that
could be heard in all the universe when
the soul of the man was rent from
God, and God was separated from man, and
the light went out in the hearts of
mankind.
And in that second death yonder, which is
yet to be, there will not be a
great being walking with a scythe.
There will be something infinitely worse than that,
if it were a great being with a
scythe, that we might call on the archangel
Michael, who might come with his hosts and
destroy him.
But it will not be a being with
a scythe.
It will be an ultimate separation, a final
rending of the soul from God, never to
be reunited with all without end, and that
is the second death.
The whole being of the man will be
separated from heaven so that he will never
unite again with the heaven, which in Adam
once he knew, and he was in fellowship
with God.
I say that death is a negation.
Death is an everlasting no.
Death says no to everything.
If it is continuance, and there is something
in the human bosom that wants to continue,
that wants to go on, the man wants
to live on and go on, and death
says no.
If it's fulfillment, the man feels that he's
only a blueprint, and that the great structure
hasn't been erected, and he's got to go.
He gets old before the building is erected.
He feels there's a work to be done,
and he hasn't finished it yet, and he
wants to continue.
But death is a negation.
Death says no.
And he talks about happiness.
He feels that he was made of God
to enjoy, to let his whole being enter
out into something that God has given him
to enjoy.
But death says no.
It says no to life, and it says
no to peace, and it says no to
life.
And the whole being of the man pans
after more and fuller life, but death says
no.
And the presence of God, which is the
heaven of all beings, I do not hesitate
to say that if God were to go
into the hell below and smile, it would
turn into a heaven immediately by the light
of that smile.
And if God were in his heaven above
to turn his holy face and frown, heaven
would turn into a hell by the darkness
of that frown.
It is the smiling presence of God that
makes heaven heaven, and it is the absence
of God's smile that makes hell the hell
that it is and will be.
So to the presence of God, after which
the soul of mortal man longs as a
fish longs after water, as a bird longs
after the freedom of the air, so the
soul of man longs after God.
God has made us in his being, in
his image, and our beings will never find
fulfillment until they find it in union with
God.
But death says no to that as it
says no to everything.
Death, I say, is an everlasting negation, an
everlasting no.
And death is our enemy, of course, for
that reason.
1 Corinthians 15, 25, and 6.
Jesus Christ must reign until he has put
all enemies under his feet, and the last
enemy to be destroyed is death.
And it tells us, we know from what
I have just said why death is an
enemy.
It's an enemy to me.
It's an enemy to my permanence.
Everybody wants to live on.
A man builds a building and moves into
it and says, I'm going to live here.
I'm here permanently.
He gets a job and says, I'm here
permanently.
But when he uses the word permanently, he
has to cross his fingers because he knows
it's not so.
Death says, no permanence for you.
Here's a man with his family.
His little children and his good wife around
the table.
And he dreams, this will never be anything
but what it is.
This will be permanent, but death is in
the world.
And death says, no!
The enemy says, this will not be permanent.
And the man stands up on the earth
and feels the wind on his cheek and
sees the rain as it falls from heaven
above.
And there's surging, leaping light in him.
And he feels, I'd like to live on
and on.
But death says, no!
Your body is going to be separated, rent
from your body with a rending that can
be heard in heaven and hell.
And your friends will gather around your bed
and you will separate from your body.
Body and soul will be torn apart with
a bloody, ripping rending.
And you will not keep that body of
yours.
And his mind wants to be at peace,
but death says, no!
And his soul wants to be his own,
but death says, no!
It's to be separated.
You're to be shredded and torn and blown.
No, death is an everlasting enemy, an everlasting
negation with an eternal no on its lips.
It's against everything, against God and against man
and against life and against peace and against
happiness and against permanence and against fulfillment and
against fruitfulness and against growth.
Death is everywhere in the world and always
it's saying, no, no, no, no!
No wonder then, I say, no wonder that
it's the chief source of all fear.
Hebrews 2, 14 and 15 tell us, those
verses tell us, that the devil has the
power of death, that all men fear death,
that fear brings bondage, and therefore the devil
through death keeps men in bondage.
That's what it tells us in Hebrews 2,
14 and 15.
The devil has had the power of death.
I said it has, but I change it
had the power of death, and all men
fear death, and fear brings bondage, and the
devil thus through fear and through death keeps
men in bondage to fear.
We also learn in the scriptures that death
is universal.
I read five words in the old King
James Version yesterday, five words that are forever
and ever to take away any thought of
permanence, any thought of this world or the
satisfaction that this world could give.
It's these words, So death passed upon all.
So death passed upon all.
And that is the word that goes throughout
all the universe.
There isn't a tribe anywhere in the wide
world that doesn't have its death in its
burial customs.
There isn't a city anywhere that doesn't have
a place where it takes out its dead
and lays them respectfully away to await the
judgment of the great day.
Death passed upon all.
This enemy, this negation, this know that follows
all the races of mankind.
Yesterday was Lincoln's birthday.
We didn't say anything about it today.
I do not preach Abraham Lincoln.
I preach Jesus Christ.
But it's an illustration anyhow.
Here's Abraham Lincoln, the great lanky rail splitter
that lived so long in Illinois.
Well, he was a great man and a
good man, and I read an article today
by Dr. Murch, editor of Action Magazine, in
which he proved that Lincoln was not only
a Christian, but that he had been a
baptized member of the Camelot Church.
Did you know that?
A baptized member of the Disciples Church.
Well, Lincoln's gone.
Why couldn't they keep a great man like
that around?
We've got rats calling themselves men.
Rats boring and chewing and gnawing their way
through all Chicago society, everywhere.
And a great man like that couldn't stay.
Death said, no.
And the world said, we need Lincoln.
But death said, no.
Negation, negation.
He can't stay.
I'm against it.
So separation, negation, no, is everywhere in all
the wide world.
And it's the cause of fear.
Men are kept in bondage to fear because
death, separation, breaking down, the destruction, annihilation is
going.
Not annihilation, please, for I do not believe
in annihilation.
Leave that to Jehovah's Witnesses who aren't Jehovah's
Witnesses at all.
But now I wonder in the light of
this, I wonder in the light of this,
that there isn't a spot in all the
world where death is not.
Death has passed upon all.
There isn't a tribe, however small.
There isn't a city, however large.
There isn't a race, however cultured.
There isn't a group, however pure.
But death has passed upon them.
Death, the enemy.
Death, the destroyer.
Death that yells its everlasting bold no to
all the hopes and plans of mankind.
How could this text be?
And yet it is.
And our Lord not only gave it, but
he buttressed it with two of his famous
verily, verily, twice.
He says it verily, verily.
If a man keep my sayings, he shall
never see death.
And I looked up some other translations and
I have the Riverside Translation.
If a man keep my sayings, he will
not look on death.
Verily, if a man keep my sayings, he
will in no wise case death forever and
Knox, if a man keep my sayings to
all eternity, he will never see death.
And the British Ruth Translation, if a man
keep my sayings to all eternity, shall never
come in sight of death.
That's what he said, all right.
All the translators agree.
I never like to get caught on a
possible bad translation.
If I'm going to bear it down and
make a fact hinge upon a text, I'm
going to check that text back into the
Greek and out into the translations to see
if that's what he said.
Brother, that's what he said.
All right.
And there isn't anybody that can say anything
else.
That's what he said.
That if a man keep my sayings, he
shall never experience death.
He shall never look upon death.
He shall never come in sight of death.
He shall never taste death forever.
Now here's a solemn promise.
A solemn promise, a declaration is here.
It's trustworthy as God and as good as
the one who made it.
I have said a hundred times from this
pulpit that a promise is only as good
as the one that makes it.
It is not the word of the promise,
but the character of the one that spoke
the word that makes the promise good.
There are 33,000 promises, or is it
3,000?
I never counted them, but I think it's
33,000 somebody said in the Bible.
And if there were that many promises in
the Bible, and the God who made the
promises was not trustworthy, not one of the
thousands would amount to anything.
But the character of God gives body and
meaning and foundation and assurance to all that
promises.
So when he says he shall never see
death, the character of God lives back to
that.
The triumphant God who made heaven and earth
and all things visible and invisible.
God the Father Almighty, maker of heaven and
earth, and Jesus Christ, his only Son, our
Lord, and also the Holy Ghost, the Comforter,
these three persons, the Holy Three, the character
of God, all that God is, all that
holds up the moral universe, all that makes
heaven heaven, all that keeps the vast universe
from being held, is back to this.
The character of God is back to this.
God said, If a man keep my saying,
he will never see death, he will to
all eternity never come in sight of death.
They who are the beneficiaries of man keep
my sayings.
What does he mean by that?
The book of John is a little different
from the other books of the Bible.
It has a different terminology.
Its phrasing is a bit different.
So what he said here, Those who are
the beneficiaries of atonement, do confirm it by
obedience.
The beneficiaries of atonement.
Oh, there have been some great historic facts
in the world, listening friends.
Great historic facts.
One of the great historic facts of the
world is the fall of man.
When by sin he was rent from God
and a vast gulf separated.
That became one of the great epochs of
the world.
One of the great facts of the world,
that sin broke God and man apart.
And that man, like a little island breaking
loose from a continent, began to drift away
further and farther from the mainland into the
dark hot seas.
That was one of the great facts of
the world.
Another great fact of the world, perhaps the
greatest of them all, was that God gave
his only begotten son to make atonement for
that sin and to bridge the gulf, or
rather not bridge the gulf.
That's again where we get into semantic trouble.
We get into the trouble that imagery brings
us.
For God is not, Jesus is not a
bridge between God and man.
A bridge means that there are two bodies
of ground.
A bank here and a bank over there
and something flowing between and a bridge to
carry across.
And it's only by straining our metaphors and
figures that Jesus Christ is a bridge between
God and man.
For when he in his atonement is through
with the soul, there is no river flowing
between God and the soul of a man.
There's union there.
If we could build a bridge between Dakar,
Africa and the coast of North Carolina, we'd
call that a bridge.
Two continents lay hundreds of miles apart.
But there were now bridges so we could
drive over them.
And in one sense we could say they
are one now, made one by the bridge.
But don't think of Jesus Christ as one
who bridged the gulf.
He destroyed the gulf.
He rendered it nixed.
He put it out of the universe.
And God and man are now united in
Jesus Christ.
Not by a bridge but by an everlasting
union.
So Jesus in his atonement, the great act
of atonement.
And Jesus said, he that keeps my sayings,
he's my follower.
He's joined himself to me.
He's my believer.
He's given himself to me.
And he's a beneficiary of my atoning work.
He shall never see death.
That's what he said.
And I believe that.
I can die believing that, and die in
peace.
So here is the solemn declaration.
And so he enters now the world of
the everlasting affirmation.
Death is an everlasting negation, eternal no.
And life is an everlasting yes, an eternal
affirmation.
And that's the difference.
And in Jesus Christ, they that keep his
sayings, they that trust in him, they that
have identified themselves with him in believing union,
they have entered a new world, the world
of the eternal yes, the everlasting affirmation.
And so now, when we cry, O God,
my soul longs to continue, God says, Yes!
And when we say, O God, something in
me wants fulfillment, I desire that this germ
within me, this beginning, this bud, should blossom
into the vast possibilities that lie in my
nature.
Eternal life says, Yes, it shall be so.
It shall be so, for they shall look
upon me, and when they see him, they
shall delight him.
And something in my heart says, I want
light.
Light, darkness is everywhere.
Gross darkness is upon the people, and I'm
a child of the light.
I'm not a flatworm or a blind fish
or a mole.
God made me in his image and made
me to inhabit the light.
Sin has shrouded my soul, and I cry
out of my bewilderment and confusion.
I cry to the Son of God, O,
I want light.
And Jesus Christ says, Yes, to my cry
after life.
And when I say, O God, I want
peace, I'm not a man of war.
I'm a man of peace.
I want to live in peace.
I want to be in peace.
I want to be where there is peace.
And I want to inhabit a level of
life where there are no keys necessary.
Nobody needs to swear an oath we'll know
he isn't lying and then suspect that he
is.
For we don't need policemen and don't need
armies and don't need navies.
I want to inhabit a world where I
can be at peace and fulfill that for
which I was created.
And Jesus Christ says, It shall be so.
Life, we shall have life.
And life is the everlasting yes and the
everlasting union.
And death is the everlasting separation, negation.
And life is the everlasting affirmation and union.
So the life is not a thing either.
We think about life as a thing.
And we, the artists, draw pictures of death
as a miserable-looking old fellow with a
sepulchral smile on his teepee face.
And he's dead and he's got a scythe
and he's out getting crop of men.
And over against him is a smiling, feminine
-looking fellow and he is called life.
And they say, Which way will you take?
I understand they mean well by all that.
But it's certainly reducing spirituality to a woefully
physical level.
We ought to get loose from those physical
images.
And remember that life is not a thing
at all.
Life is a person.
He said, I am the life.
Jesus Christ is the life.
And when he joins the soul of a
man, a believing, returning man to God, he
closes the gap between man and God and
there is no bridge needed, no gap needed.
He has knit them together by one union
of life and has bound them up in
the bundle of life with God and all
the spirits of just men made perfect.
So life is a relation to God as
death is a relation to God or the
absence of it.
Death is the breaking of a relation between
soul and body, physical death.
Spiritual death is the breaking of a relation
between God and the soul.
Life is the maintaining of the relation between
the body and soul.
As long as your body and soul hang
together, we won't bury you.
You will be alive.
You will live.
But when body and soul separate and rend
apart, you will be buried out of sight
for your soul will have fled the body.
And life, then, is the reunion of severed
parts.
And when God in the new birth unites
himself back to the soul of a man,
the spirit of a man, that is life.
This is eternal life, that they might know
thee, the only true God in Jesus Christ
whom thou hast sent.
Know is almost the same word here as
see.
He shall never experience death, but he shall
experience thee, the true God in Jesus Christ
whom thou hast sent.
So when it comes to permanence, we want
something that will live, something that will live.
We're builders, we humans.
We build.
We build bridges.
We build battleships.
We build pyramids.
We build hanging gardens.
We build skyscrapers.
We build.
And we want to leave something behind.
MacArthur went out on the west coast, was
it, to see unveiled a statue of himself.
MacArthur won't be around too long.
But they'll stand out there in the park
a statue of that handsome old man who
fought so well and nobly for his country.
He won't be here.
But something in him says, I won't exist
on.
Nothing else.
I won't exist in the memory of my
country.
And life says, yes, yes, yes, yes.
You can exist on.
Continuance is the word.
Yours, yours.
Affirmation.
Declaration.
Annunciation.
Yes, yes.
You can live on.
God says you can live on in him.
Live on in Christ.
There shall be permanence.
And Paul said that promises of God are
yea and amen.
And I, for my part, though I by
nature am not a happy man, and by
nature I am not even an optimist.
By nature I am a pessimist, and by
education a skeptic.
But by faith I'm a Christian.
And instead of pessimism and skepticism, I hear
the everlasting yes ringing through the universe.
The affirmation, it's true.
Permanence.
Continuance.
And I want to do at least one
lasting thing before God is through with me
down here, one at least one lasting thing
to come into the world with all our
powers, to come into the world with this
strange, beautiful instrument we call our hand with
its four fingers and opposed to it the
thumb, that thing that gave us the tool
and the musical instrument and the artist's brush
and the writer's pen to come into the
world with a set of such, to come
into the world with imagination and creativeness and
vegetate like a beast and propagate like an
animal and go out and leave nothing behind.
I say that that is to fail.
That is to fail forever.
We ought to remember that we're here to
leave something.
We're here to do at least one thing
that will not die with us.
One thing that will not die when heaven
and earth is on fire.
At least one thing.
One soul to be won into the kingdom
of God.
One mind to be purified by our teaching.
One sinner to be won by our testimony.
One missionary to go out by our money
and prayers.
One student in school learning the deep ways
of God sent there by our money and
our prayers.
There ought to be at least one thing
that we do to come into the world
and claim we're Christians and then go out
and have nothing to show.
I tell you, God never meant it.
And I don't want you to think that
I'm cracking up.
And I don't want you to think that
I've gotten so mystical as the man said
who reviewed my book, one of my books.
He said he's so mystical as to be
absolutely incomprehensible.
I don't believe that.
But anyway, I don't want to be too
mystical on you, but I want to say
this.
I hear the yes ringing through the universe.
I hear the affirmation.
He shall never see death.
He shall never experience negation.
He shall never hear the no that stops
everybody and stops everything, that puts a period
behind every general, that kills a Mozart and
destroys a Beethoven and cuts down a Bismarck
and slays a Gladstone and brings an end
to a Brian and will soon lay low
a Churchill and an Eisenhower and a MacArthur.
We're not hearing that.
The child of God isn't hearing that.
He might in his weak moments, when the
physical takes over for a little while, he
may feel his pulse and look at himself
and pity what he sees.
But if he lets his faith mount and
says, I believe in the words of Jesus
Christ, then the man who hears my sayings
believes me and keeps my words, he shall
never experience death.
The negation, the end, the period is always
afloat.
As something of an amateur tank-town writer,
I know the difference between a period and
a semaphore.
Period means you're done, let's go have dinner.
But semaphore says, hey, go on there, you
haven't finished, finish your sentence, bring it to
an end.
So this world that I inhabit by the
grace of God hasn't a period in it,
not one.
Not a place where God says, this is
it, finest.
We're always in flow, always in motion, always
moving on.
And instead of being surrounded everywhere by an
everlasting chorus of no's, in Russia they say,
yes.
That sounds still worse.
Yes, yes.
They hear it all the time in the
United Nations.
Let's do something decent.
Yes, says the Russians.
Let's bless somebody.
Yes, says the Russians.
No, veto.
No.
They remind me of hell and death and
hell itself.
They're everlasting yes.
They're no.
They're negations.
But there isn't a one in the kingdom
of God, not a one anywhere.
It's all yes, yes, yes.
Life, yes.
Peace, yes.
Happiness, yes.
Fruit, yes.
So Jesus Christ is the everlasting affirmation.
No question marks, but affirmations.
So that separation has given place to union.
Oh, why don't we preach it anymore?
Why don't we preach salvation to be the
union of the soul with God?
Instead of that, it's ten cents worth of
life Jesus Christ gives you when you put
a dime in the slot and pull a
lever down and you go play golf.
It's all done, thank the Lord, we say.
Pray for me that I may hold out
faithful.
I've accepted him.
Oh, what a shoddy, low view of Christianity
that all is anyhow.
Brethren, accepting Jesus Christ, if it's right and
done right and really effective, means that I
am reunited with God again, that God isn't
angry anymore, that the old enmity has been
destroyed by the blood of the everlasting covenant,
that I am back in my Father's house.
You can't see it, but I wear the
ring of his forgiveness and the new robe
of his acceptance.
Yes, yes, yes.
Promises of God are yea and amen.
Now, how could he say this?
How could he say this?
How can he say this?
Why, in that same chapter he said, before
Abraham was, I am.
No Mrs. Eddy could say it.
No Father Divine could say it.
No Mohammed could say it.
No Buddha could say it.
They all came up and died like others.
He came to the world and didn't die
like others.
He never could have died, but he gave
his life.
Death had no dominion over him.
Death had no mortgage on his holy body
or soul.
He was born into the world and he
could have been as immortal as they were
if they'd eaten of the tree of life
and the garden.
He developed, but he never died until the
day came that he knew that he must
lay his life down for his sheep.
And then of his own free will he
went out and paid a debt he didn't
know and gave up a life hell couldn't
claim and took it back the third day
and said, Now, I share it with my
people.
I share it with those who hear my
sayings and keep them, who follow me and
believe on my name.
Before Abraham was, I am.
You can't kill that kind of life.
I saw Satan and lightning fall from heaven.
You can't kill that kind of life.
In the beginning was the Word, and the
Word was with God, and the Word was
God.
In him was life, and the life was
the light of men, and you can't kill
that kind of life.
He can't die for the life of God.
So he could go out and give himself
up his human life, his human soul, and
make his soul an offering for sin.
And when he died, it's right in one
way to say that God the Mighty Maker
died.
But in another, we must understand what we
mean.
For the life of God was not damaged
on the cross.
It was only the life of the holy
man in whom God had united himself in
the incarnation.
The life, the deathless, immortal life of the
child, God was not damaged or injured on
the cross.
It was the Lamb that died there, not
the Deity.
Though the Deity certainly was in the Lamb,
united forever in a holy bond of mysterious
union in the incarnation.
So that seems mysterious and self-contradictory.
I do not apologize.
It is mysterious.
It is self-contradictory.
It's an everlasting dilemma how he could be
God and man and man and God and
could have the ability of a man that
died, yet the virtue of a God and
the merit of a God, all that I
can never know.
I can only bow and say, O Lord
God, Thou knowest.
Make room for mystery.
Open the door for wonderful mystery.
And stand breathless and full of wonderment and
cry, My Lord and my God.
That's the best the theologians can do.
They can reason and reason and call biology
and science and philosophy to their aid, and
when it's all done, there is still a
vast yawning sea of mystery.
But I believe it.
In him was life, and God gave him
to have life in himself, and says in
Hebrews, through death that he might destroy him
that had the power of death.
For Jesus Christ offers you life.
If you've had enough of death, Jesus Christ
offers you life.
He that, if a man keep my sayings,
he shall not see death.
But you say, doesn't a Christian see death?
He may go through it, but the Lord
never lets him look on his dirty face.
And there I am personalizing it, just like
I told you we did, proselytizing it, yet
it's not really there.
A man can't see death, and there's no
death there.
If death is rending loose of the soul
from God, if that's real death, then the
Christian in one sense never dies at all.
But if death is the departing of the
soul from the body, then the Christian dies.
If the Lord doesn't come, the Christian will
die.
But the Lord will never let him see
it.
He just put his kind hand over the
Christian's eyes and said, it'll be over in
a minute, son, come on.
Leads him across, and takes the hand off,
and the next thing he sees is the
spirits of just men made perfect in the
innumerable company of angels, the church of the
firstborn, and all the saints in God himself.
We're not even going to let us look
upon that ugly beast, because really, there won't
be any ugly beast there.
There'll only be a temporary separation of body
and soul in death, and then when he
comes, he'll be reunited in a perfect, immortal
union that can never again be divided.
Isn't Christ worth your investigating?
Isn't he worth your believing on?
Isn't the Christian life worth living?
Isn't it worth giving up the foibles of
the dying world to believe on him?
Take his cross, I think it is.
And that is why the Bible calls the
man the fool that doesn't make provision for
his soul.
A man who knows all this and does
nothing about it is ten thousand times a
fool.
And how wise is that man who hears
these sayings and believes them and identifies himself
in faith with that Jesus Christ who was
before Abraham was, who was in the beginning
with God, and he passes out of the
realm of the recurring negation, the everlasting null,
into the world of the everlasting eternal affliction.
He hears God saying yes until it echoes
from the stars.
He hears it while he lives and while
he sleeps and while he breathes and while
he eats and while he labors.
He hears it coming down from God.
Yes, yes, yes, I'm on your side, you're
on my side.
All is well.
No man shall pluck you out of my
hand.
Nothing shall separate you.
And he can live and he can die.
In the sense we just explained, the separating
of the soul from the body, when we
end our lives here, he can do all
that.
And he can do it without any self
-pity.
He can do it without a trembling chin.
He can do it without fear.
And he can do it without a wide
staring eye.
He can do it cheerfully.
Arise, my soul, arise, shake off thy guilty
fears.
The bleeding sacrifice in my behalf appears.
Before the throne my surety stands, my name
is written on his hands.
Amen?
Amen.
Thank you, God.
Well, are you all Christians?
Are you all believers tonight?
If you aren't, will you be?
Won't you now, tonight, believe on Jesus Christ,
trust him fully, take his sayings, walk in
the light of them, let faith mount up,
and you'll begin to hear the yeses and
the affirmations and the declarations and the annunciations
ringing through the universe.
No separation, no death, for you.
And yet death is all around you, death
passed upon all.
But up out of its ugly decay you
come into Jesus Christ with his forever and
a life more abundant.