I'm glad that we could gather in this
manner, this weekend, and we pray that God
will move in our midst, that it won't
just be another gathering as such, but that
God will come forth and reveal his glory
in a new way in our midst.
And let's keep the young people in mind.
All this year, we felt that God had
something special for the young people, and they've
had a certain touch at times, but we
believe the Lord would move into their lives
in a very precious way.
Let's look into the word of God this
time.
Let's turn to John chapter 14.
John chapter 14.
Let not your heart be troubled, ye believe
in God.
Believe also in me.
My Father's house are many mansions, if it
were not so, I would have told you.
I go to prepare a place for you,
and if I go and prepare a place
for you, I will come again and receive
you unto myself, that where I am, there
ye may be also.
We'll continue reading on later, but I wanted
to speak about this prepared place in Father's
house.
God has prepared a place for his people
to dwell.
And I'm not talking about beyond this life,
the eternal realm, I'm talking about here and
now.
Jesus went away to prepare a place for
us, here and now.
There are many things in the Scripture, many,
many verses, especially in the New Testament, that
have been neglected or completely ignored by the
Church, because they said, well, that's heaven, and
so we don't know much about heaven, we'll
go there someday.
And many of those truths, many of those
Scriptures do not apply to the hereafter, but
to here and now.
But don't worry about the hereafter.
People, you know, they feel if we're taking
those things that they've always thought was heaven
and apply them now, well, they think they're
being robbed of something.
Don't fear that you're going to be robbed
in the hereafter.
God has untold glory for his people.
It's going to take eternity for us to
fully see the glory of God.
Some people feel, well, you know, you're bringing
that down for this life, that's really heaven.
Don't worry about that.
God has far more for the heavenly realm
and the hereafter than you and I have
ever dreamt of.
But the Church has remained in a poverty
-stricken condition for the simple reason that many
of these things that we've said, well, yeah,
that's heaven, that's wonderful, and we get to
heaven, are for the here and now.
And in that same chapter, where Robert quoted
a verse, Paul says this, I have not
seen nor ear heard, neither hath entered into
the heart of man the things which God
hath prepared for them that love him.
And I remember in church as a young
person, even in Sunday school, the congregation would
be asked to stand and quote a scripture,
and this one would be quoted so often
that I guess everybody pretty well knew it
by heart.
I have not seen nor ear heard, neither
hath entered into the heart of man the
things which God hath prepared for them that
love him.
And of course, that was heaven, and God
has prepared those wonderful things which I have
not seen or ear heard.
But if you just read on the next
verse, then you realize, no, he's not talking
about going to heaven to see these things,
he's talking about the revelation of it here
and now.
But the next verse says, But unto us
God hath revealed it by his Spirit, for
the Spirit searcheth all things, yea, the depths
of God.
And so Paul says, we speak the hidden
wisdom, the hidden wisdom, as it is written,
things which I have not seen, which ear
hath not heard, and which have not entered
into the heart of man, the things that
God hath prepared for them that love him,
but unto us God hath revealed them by
his Spirit, for the Spirit searcheth all things,
yea, the depths of God.
So Paul is telling us that this hidden
wisdom, this hidden wisdom which was hidden from
the foundation of the world for his people
to be revealed in the last time, contains
and concerns things which you cannot see with
the eye, and you cannot hear with the
ear, and you cannot comprehend with your mind
or your heart.
Those are the things that God hath prepared
for his own and hath revealed unto us
by his Spirit, for the Spirit searcheth all
things, yea, the depths of God.
And so coming into John 14 here, we
might go back there again, 1 Corinthians 2,
but Jesus said, Let not your heart be
troubled, ye believe in God, believe also in
me.
Jesus had been telling them he was going
away, I'm going away, and Peter said, Where
are you going, Lord?
And he said, Whither I go thou canst
not follow me now, but thou shalt follow
me hereafter.
And though the Lord had told them many
times that he was to die, to go
to the cross and go back to the
Father, somehow it didn't dawn into their spirits
what he was really saying because it didn't
add up with their theology.
They knew very well that when this Messiah
came to earth that he was going to
set up a kingdom, and they knew Jesus
was the Messiah.
And so Jesus would teach the principles of
the kingdom, which was so entirely contrary to
the principles of this world, and they would
hear it and they wouldn't understand most of
it.
Jesus would take the disciples apart and explain
to them a little more concerning the mysteries
of the kingdom, which most of the people
couldn't see or hear or understand because their
hearts were hardened.
But somehow even the disciples couldn't grasp the
nature of the kingdom of God.
When Jesus would talk about going to the
cross and going back to the Father, oh,
it must be another one of those parables,
it must be another one of those mysterious
sayings of his, right up to the very
end.
They couldn't grasp it.
But Jesus was to depart from them in
just a couple of days' time.
And so he said, Don't let your hearts
be troubled, don't let your hearts be troubled.
If you believe in God, believe also in
me.
In my Father's house are many mansions.
And that word, which we have observed many
times, is the same word that's used down
in verse 23, where Jesus said, We will
come unto him and make our abode with
him.
The very same word, so that they could
have translated that in verse 23, We will
come and make our mansion with him.
But that wouldn't seem to make sense.
And so they translated the one abode and
the other mansion.
But it's literally an abiding place, a place
of habitation.
And God certainly has a place of habitation
in the hereafter.
We're not denying that.
And we have no way hardly of conceiving
the nature of that eternal habitation.
But Jesus is not talking about the hereafter
in this verse.
He's talking about Father's house, which has many
abiding realms, many abiding places.
Father's house, well, the temple is Father's house.
Jesus said, It is written, My Father's house
shall be called a house of prayer for
all nations, and you have made it a
den of thieves.
And so the temple was the house of
God.
And Jesus recognized the temple as being God's
house because God wasn't through with it yet.
Very shortly, it would pass away to make
way for the true temple.
Jesus was the true temple, but he was
not manifested as such as yet, or recognized
as such.
But he was really the temple of God
to replace all those Old Testament types and
shadows, all those old temples of a bygone
day.
Jesus came on the earth to replace all
those old temples.
And so we're told that the Word, in
the beginning was the Word, the Word was
with God, and the Word was God.
And a little later on, John 1, And
the Word was made flesh and dwelt among
us.
The Word was made, or became flesh and
dwelt among us, and we beheld his glory,
the glory as of the only begotten of
the Father, full of grace and truth.
The Word became flesh and dwelt among us.
And the word dwelt there is a word
which, part of it is the word tent,
so that if you wanted to translate it
very literally, it would be, the Word became
flesh and pitched his tent in our midst.
Or another translated, the Word became flesh and
tabernacled among us.
So that the Lord Jesus Christ was that
true tabernacle of God in the earth.
He was Father's house, but he was going
away.
But he said, I'm going back to, in
my Father's house are many abiding places, if
it were not so, I would have told
you.
He said, I would have told you if
it wasn't so.
He says, I wouldn't go away and leave
you with nothing.
I'd have told you if that was the
case.
But that wasn't the case.
If I go away, it's to prepare a
habitation for you, my disciples.
I'm going to prepare a place for you.
And if I go and prepare a place
for you, I will come again and receive
you unto myself that where I am, there
you may be also.
He didn't say that where I'm going, there
you may be, but where I am.
Jesus was already there.
Jesus was already inhabiting the Father, and the
Father was inhabiting him.
And whither I go ye know, and the
way ye know.
Thomas said unto him, Lord, we know not
whither thou goest, and how can we know
the way?
Jesus said unto him, I am the way,
the truth, and the life.
No man cometh unto the Father but by
me.
So that's what he's talking about, coming to
the heart of God, coming to the Father.
I'm going to prepare a place for you,
and if I go, I'll come again and
receive you unto myself that where I am,
there you may be also.
Jesus, you know the way, and you know
where I'm going.
And they said, Lord, we don't know either
one.
Jesus said, I am the way, the truth,
and the life.
No man cometh unto the Father but by
me.
He's talking about going back to the heart
of the Father, and preparing a place in
the heart of the Father for his own.
If I go away, he says, I'll come
again and receive you unto myself that where
I am, there ye may be also.
For when Jesus walked this earth, he dwelt
in God, and God dwelt in him.
They knew he was the Messiah, they knew
he was the Son of God, they knew
he was the king, they knew he was
the great teacher, they knew all that, but
somehow it was hard for them to grasp
that he was the tabernacle, the home in
which God the Father dwelt.
And so they went on, sort of arguing
a little with the Lord, till it said,
Lord, you're talking about the Father, and opening
up the way to the Father, and going
to the Father, and show us the Father,
and that's all we need to know.
Just don't keep using mysterious language like that.
Show us the Father, and that's sufficient.
And Jesus answered, almost in surprise, Philip, have
I been so long time with you, and
yet haven't you known me, Philip?
Yeah, he knew Jesus, but that wasn't Philip's
question, Philip's question was, show us the Father.
Jesus said, have I been with you these
three, three and a half years, Philip, and
you haven't known me?
He that hath seen me hath seen the
Father.
How sayest thou then, show us the Father?
Father, believest thou not that I am in
the Father, and the Father in me?
Don't you realize that the Father dwells in
me, and I dwell in the Father?
Now he's saying, I'm going away, but when
I go away, I'll come and receive you
unto myself, that where I am, there you
may be also.
Where was he?
He was in Father's house.
He was the Father's house.
He was in the Father, and the Father
in him.
Believest thou not that I am in the
Father, and the Father in me?
The words that I speak in you I
speak not of myself, but the Father that
dwelleth in me, he doeth the works.
It is hard for them to grasp, it's
hard for you and I to grasp it,
but the Lord Jesus Christ, walking here on
earth, walked as a man in total union
with the Heavenly Father, so that the very
words that he spoke were the words of
the Father.
It wasn't just a Messiah that was talking,
a great teacher, a great prophet.
The words he spoke came from the heart
of the Father.
But here was a man, and all they
saw was the man, and they saw him
opening his lips and talking, but they didn't
know that he was dwelling in the Father,
and the Father was dwelling in him while
he was here on earth, while he was
here walking this earth.
He dwelt in the Father, and the Father
dwelt in him, so that when he would
speak, he would speak the words of the
Father.
When he would go to a place to
minister, it would be the Father that would
be causing him to go to this place.
When he would look upon different individuals and
see their needs and their problems, it was
the Father in him that was showing him
the condition of the hearts of men.
And because the Father was showing him, he
would come out and declare some very strange
things.
It was the Father speaking through him, living
in him, thinking in him, walking in him,
speaking the words, and declaring the truth of
God, and performing the works of God.
They weren't his own, they weren't his own
works.
And that's why when they would come to
him on several occasions and accuse him for
doing something on the Sabbath day he shouldn't
have been doing, he'd almost excuse himself and
he'd say, the Father showed me that.
I can of my own self do nothing,
but the Father that dwelleth in me, he
doeth the works.
The Son can of himself do nothing.
Now, these are the words of Jesus.
I know we look upon Christ as the
one who could do anything he wanted to
do, and we're inclined to consider his miracles
in the New Testament as something that he
did because he was a miracle worker, but
no, he just did it because the Father
was there doing it.
The works that I do in my Father's
name, they bear witness of me.
And so he had no doctrine of his
own, no program of his own, no teaching
of his own to expound.
He came to reveal the Father, and so
John said, the Word became flesh and tabernacled
in our midst.
The Word became flesh and pitched his tent
in our midst, and we beheld his glory,
the glory as of the only begotten of
the Father, full of grace and truth, so
that the glory that shone from Christ and
the words he spoke and the works he
performed and the healings he performed, the glory
that shone forth was really the glory of
the Heavenly Father.
We beheld his glory, the glory as of
the only begotten of the Father, full of
grace and truth.
And so he goes on, John 14, verse
11, Believe me that I am in the
Father, and the Father in me, or else
believe me for the very work's sake.
Verily, verily, I say unto you, He that
believeth on me, the works that I do
shall he do also, and greater works than
these shall he do, because I go unto
my Father.
We take that scripture, you know, and we
take it out of its context and quote
it a lot, and we, you know, we
tell the people that God's going to do
greater works to his people on the earth
now than Jesus did when he was here,
and all that's true.
But you must see it in its context
to realize that the reason God's people on
the earth are going to do greater works
is not because they're greater.
They're much less, they're much inferior.
He alone is the exalted Son of God,
and he alone must have all preeminence.
But the reason these people on earth are
going to do greater works than Jesus did
was because I go to the Father.
Greater works than these shall he do because
I go unto the Father.
Well, what's that got to do with it?
Well, because in going to the Father, he's
able to release that same spirit that was
in him into his disciples, so that not
only would there be one man dwelling in
the Father and the Father in him, but
there would be a people wherever this gospel
would be preached.
There would be a people, a corporate people,
a body, a church in whom the Father
would be dwelling.
And because Jesus was exalted at the right
hand of the throne of God, he would
be able to release that spirit that was
in him unto his people in the earth.
And therefore, they would do greater works because
the Lord of glory, who once walked on
earth and performed the will of the Father
as one individual man, was now going to
be exalted at God's right hand, and he
would have a people in the earth, his
beloved disciples who would have that same spirit
that was in him, and they would go
far and wide, throughout the length and the
breadth of the earth, and do greater works
because he had gone to the Father.
He had gone to the place of supreme
authority.
He'd gone to the throne room, and because
he was at the throne room, he would
be able to impart unto his own all
those hidden resources that were in Christ when
he was here.
And so Jesus said, he shall take of
mine and will show it unto you.
But let's get back to this matter here
of the place, the prepared place that God
has for his church, not in heaven, but
here, this prepared place.
God's purpose in redeeming us was not negative.
You say, well, I know that.
I know, but it's been presented that way,
that he redeemed us, saved us from death,
saved us from sin, saved us from hell,
saved us from eternal destruction.
All that is true, but that's negative.
God's real purpose in saving us is to
take us out of and into, take us
out of and into, out of the place
of condemnation, out of the world, out of
sin, out of the grasp of the enemy,
to take us into the heart of God.
So the Apocryphal Paul says, God has translated
us out of the powers of darkness and
translated us into the kingdom of his dear
son, out of and into, out of and
into.
And so it's the story of Exodus and
Joshua coming out and going in.
God called them out of Egypt, out of
the place of bondage, to bring them into
Canaan.
And so it is Moses that led them
out by the will of God and by
the anointing of God.
But it was Joshua who led them in.
And God's purpose is not completed until we
have both those aspects.
He brings us out to bring us in.
And so even when they sang the victory
song in the Old Testament, when they had
crossed over the Red Sea and had been
delivered from Pharaoh, and we're not going into
that story, but when they were delivered from
Pharaoh and brought across the Red Sea and
God closed the Red Sea behind them and
they knew they were safe on the eastern
banks of the Red Sea and that Pharaoh's
host had been destroyed there in the waters
of the Red Sea, what could they do
but sing the victory song?
And so they sang the victory song, the
song of Moses, the song of victory.
And Miriam, an old lady there, took her
timbrel and she led the ladies in songs
of praise and triumph because of what God
had done.
The Lord hath triumphed gloriously, the horse and
his rider hath he thrown into the sea.
But even here, and if you'll notice in
the Scriptures, even though God does some great
work, if you'll notice, if you'll read carefully,
you'll discover that God always has certain ultimates
in mind that we're slow to apprehend.
We see the great work that God does,
but we're slow to apprehend that in that
work God is seeking to point us to
something greater.
And failing to realize that, we fail to
go on with God.
Because what God has done has been wonderful
and we rejoice in that, our eyes, our
ears are slow to comprehend that God has
something much more than this immediate thing that
he has done.
And so even in the victory song, there's
a verse here that declares God's ultimate purpose
for them, which no doubt as they sang
this song they didn't even grasp what God
was saying.
But it's there in the song, by prophetic
inspiration, thou shalt bring them in and plant
them in the mountain of thine inheritance, in
the place, O Lord, which thou hast made
for thee to dwell in, in the sanctuary,
O Lord, which thy hands have established.
That's right there in the victory song, that
God had brought them out to bring them
into the place of God's inheritance.
Thou shalt bring them in and plant them
in the mountain of thine inheritance, in the
place, in the place, O Lord, which thou
hast made for thee to dwell in.
God's place for his people is in the
place that God made for himself.
God's place for his people is in the
very heart of God.
God's habitation is in man and man's habitation
is in God.
I think it was Augustine who said that
man was made to give glory to God
and he can never be happy, can never
find rest, until he finds himself in union
with God.
And that is true.
But do we realize that God made man
to be a habitation for himself?
And God cannot be in rest, totally at
rest, until he finds his habitation in man.
Both are true, because your habitation is in
God and God is in you, so that
your rest and God's rest is really the
same.
As you find your rest in God, it's
only because God finds his rest in you.
And God found total rest in his Son,
total rest, total delight in his Son.
On two or three occasions he declared with
a mighty voice from heaven, this is my
beloved Son, in whom is all my delight.
God found total delight in his Son, he
found a habitation in his Son, so that
when the Word became flesh and dwelt among
us, it was the glory of God that
was there.
We beheld his glory, the glories of the
only begotten of the Father, full of grace
and truth.
God always wanted a place to dwell.
That's why God ordained, and one of the
first things he did when he brought them
out of the land, and before he brought
them into the land of promise, before he
brought them into the mountain of his inheritance,
into the sanctuary which God's hands have established,
even before that, right there in the wilderness,
God ordered that they build him a sanctuary.
Now does God really want a house of
wood and stone to dwell in?
It isn't that God wanted a house of
wood and stone, but he was leading his
people on and on and on to that
place where he would find that real habitation
that he was after in the hearts of
men, and all these tabernacles and tents and
sanctuaries that we find in the Old Testament,
and there were several of them, they all
looked forward to that day when the true
temple would be revealed from heaven, even the
Lord Jesus Christ.
He became the temple of God.
Jesus knew that, so that as they stood
there looking at the temple in the distance,
the temple of Herod, which was gorgeous and
beautifully built and very costly, took 46 years
to build, the stones of it were very
costly and very precious, and as Jesus looked
upon it and the Jews said to him,
what sign are you going to give us,
give us a sign, and he said, destroy
this temple, and in three days I will
raise it up.
You might want to accuse the Lord of
being deceptive, but in actual fact, he was
declaring very simply that he was the temple.
No longer did the glory of God dwell
in that temple at Herodville, if it ever
was there.
It never really was there, but it was
still considered to be Father's house, sacrifices were
still offered there, and the true people of
God still came there with their sacrifices.
And even when Jesus was born, there was
a remnant, a holy remnant there in that
temple.
There was an Anna, a prophetess, there was
Simeon, an old man who would come into
the temple, there was Zacharias, a priest who
was a godly man, and who received a
visitation from God, and to whom was born
John the Baptist.
So there was always a true remnant, even
in that temple, and God wasn't through with
it yet, but the glory of God was
not there, and when Jesus stood there and
they asked him for a sign, he says,
destroy this temple, and in three days I
will raise it up.
And oh, of course, they started to argue,
and they called him a fool, it took
46 years to build this temple, and you're
going to raise it up in three days?
And that was one of the accusations they
brought against him when he was brought to
trial before Pilate.
But this man said he was going to
destroy a temple and build it in three
days, and he spoke of the temple of
his body, that's what he spoke about, the
temple of his body.
Because in him, in that body that was
prepared of God, dwelt the very glory and
presence of the Heavenly Father.
Now, I don't think we have any problem
with that, but our problem comes when it
is revealed that this one who was the
temple of God was going to go away,
and that he was going to take on
an enlargement of that temple, that the temple
was going to be enlarged to include a
people in the earth.
And that's what Jesus is talking about in
John 14.
He says, I am going to prepare a
place for you, and I'll come again and
receive you unto myself, that where I am
there ye may be also.
I'm going to prepare this place.
Thou shalt bring them in, into the mountain
of thine inheritance, and the place, O Lord,
which thou hast ordained for thee to dwell
in, and the sanctuary, O Lord, which thy
hands have established.
That's the place that God has gone to
prepare.
And considering the prepared temples in the Old
Testament, we're not going to consider them all.
We're just going to briefly consider the preparations
that were necessary in the building of this
house for God in the Old Testament.
When God got the people to Sinai and
began to give them his holy commandments and
his holy laws, and he must cause them
to wait there at Sinai almost a year,
that this people, who had just come out
of Egyptian bondage, might be disciplined in God's
ways, might learn of the holy God, might
learn of God's holy requirements, might receive his
laws and his ordinances.
God said in the midst of all that,
let the people bring together certain substances, certain
materials, and he told them what they were,
shidom wood and linen and scarlet and purple
and gold and silver and brass, and he
names it all off.
Let them bring these materials, and let them
make me a sanctuary that I might dwell
among them.
Why did God, way back there in the
Old Testament in the wilderness, why did he
insist on having a sanctuary that he might
dwell in this wooden structure when clearly God
doesn't dwell in temples made with hands?
Many centuries later, when Solomon was ordained to
the Lord to build a more glorious temple,
a far more glorious temple than the one
Moses built, Solomon built it and established the
order of the priesthood and the musicians and
the Levites and everybody had their place, the
doorkeepers, and when it was all prepared, the
glory of God came down and filled that
temple.
And you remember how Solomon had built a
great platform out in the midst of the
great court there, and he had knelt down,
and with his hands raised to heaven, he
prayed that famous prayer, which we find there,
I think, in 2 Chronicles or 1 Chronicles,
that great prayer unto God, dedicating this temple.
But one thing that he said, which we
must not lose sight of, in the midst
of all the glory of this temple, Solomon
said, but will God indeed dwell on the
earth?
Behold, the heaven and the heaven of heavens
cannot contain thee, how much less this house
that I have built.
Solomon made it very clear that God wasn't
really dwelling there, it was just a place
for his name, just a place for his
name that, he said, if your people are
in trouble or if they get into captivity
or if they're scattered in the far corners
of the earth, if, Lord, he said, if
they'll consider their sin and why you scattered
them and will repent and pray towards this
house, let it be that your name will
be here, and that as they pray towards
this house, that you will hear from heaven
and forgive their sin and restore again their
captivity.
So Solomon knew and all the prophets knew
that God didn't really dwell in a house
made with hands.
But it became that to the people of
God.
That became the sanctuary.
And let us never look upon any sanctuary
that we gather in, let us not look
upon that as being the temple of God.
Let us not think, you know, that this
building here is built for the sanctuary of
God.
You're God's sanctuary.
You're the house in which God dwells.
You're that temple in which God would dwell.
Know ye not that your body is the
temple of the Holy Spirit which is in
you, which ye have of God, and ye
are not your own, for ye are bought
with a price?
You and I are that temple.
Israel got to thinking that they had done
something for God.
They had made a house for God.
And God, through the prophet Isaiah, he reproved
them very severely.
And he says, where is the place of
my rest and where is the house that
you're going to build for me?
Hath not my hand made all these things?
Behold the heaven and the heaven of heavens
cannot contain them, said Solomon.
And God says, behold, the heaven is my
throne and the earth is my footstool, now
what kind of a house are you going
to build me?
But God said, but to this man will
I look, even to him who is poor
and of a contrite spirit and that trembles
at my word.
God has always wanted to dwell in the
hearts of men, and that's the only tabernacle
that God ever wanted, the only temple he
ever wanted, the only temple that would truly
be compatible to God.
You know that in the heaven of heavens
that God can't find a resting place, he
can't find a place for his throne, the
earth is just merely a footstool for his
feet, God couldn't find a true habitation anywhere.
Why?
Because only man was made in his image,
only man was made in the image and
likeness of God.
He made angels, he made cherubim, he made
seraphim, he made archangels, how many celestial beings,
how many kinds, perhaps we do not know,
but there's only one creature that is said
to have been made in the image and
likeness of God, and that was man.
I know man forfeited that, but that's what
redemption is all about, that's what redemption is
all about, bringing man back, redeeming him out
of the hand of the enemy and out
from sin that God might once again have
one in his image, one who would be
compatible with himself, one in whom he might
dwell.
And so he found that one in the
Lord Jesus Christ.
But now Jesus said, I'm going away, and
he said, don't let your hearts be troubled,
don't let it be troubled.
This is not going to in any way
hinder God's plan.
It seemed to them that it was a
great interruption to the plan of God, that
Jesus, the Messiah who came to establish a
kingdom in the earth, it seemed that that
whole program was interrupted, and that somehow they
had slain the Son of God.
Jesus said, don't let your heart be troubled.
In my Father's house are many abodes.
If it were not so, I would have
told you, I go to prepare a place
for you.
He was the abode of God, I know,
but now he says, I'm going to prepare
a place for you.
They said, where are you going?
What's this all about?
He says, you know where I'm going and
you know the way.
They said, no, we don't.
He said, yes, I am the way, the
truth and the life.
No man cometh unto the Father but by
me.
Now, just briefly, let's go through this same
chapter.
I dealt with verse 12, where Jesus said,
because the Father is in me and I'm
in the Father and I'm going back to
the Father, that should be a cause for
rejoicing, because I go to the Father.
You're going to do greater works than I've
been doing, because I go to the Father.
Greater works than these shall you do, because
I go to the Father.
And whatsoever you shall ask in my name,
that will I do, that the Father may
be glorified in the Son.
The Father is glorified in the Son when
he performs greater works in the Son's many
brethren in the earth.
The Father is glorified in the Son.
So it's not you and I doing the
works, it's the exalted King at God's right
hand, through his authority and through his power,
that his people in the earth are able
to do these greater works.
I know it's verse 16, I will pray
the Father, and he will give you another
comforter, that he may abide with you forever.
Even the spirit of truth, whom the world
cannot receive, because it seeth him not, neither
knoweth him, but ye know him, for he
dwelleth with you and shall be in you.
Jesus is telling them, when I go away,
I'm going to pray the Father, he's going
to send you another comforter, another advocate.
He was their helper, he was their comforter,
he was their advocate, he was their intercessor,
he was the mediator, he was the one
that stood between them and the Father and
showed them the will of the Father, showed
them the words of the Father, imparted to
them the wisdom of the Father.
He was the one, but he says, when
I go away, that's not going to interfere
with anything, because I'll give you another comforter,
that he may abide with you forever, even
the spirit of truth, whom the world cannot
receive.
Jesus, when he was here, said, I am
the way, the truth, and the life.
He says, I'm going away, but I'm going
to send you the spirit of truth.
The same truth that Jesus was, would come
back to dwell and abide in his people.
I will not leave you comfortless, I will
come to you.
I will come to you, because this is
the spirit of truth, this is the spirit
of Jesus.
He says, I'm not going to leave you
comfortless, I'm not going to leave you bereaved,
I'm not going to leave you without a
parent.
The word in the Greek is orphanos, from
which we get our word orphan.
I will not leave you as orphans, I
won't leave you as one without a father.
I will come to you, you see, so
that in the coming of the Holy Spirit,
we have Jesus coming to abide in his
people, in the spirit of truth.
I will not leave you comfortless, I will
come to you, yet a little while, just
a few days' time, and the world seeth
me no more, but ye see me, because
I live, ye shall live also.
At that day, what day?
When the spirit of truth comes, when the
spirit of Jesus comes back to abide in
them, at that day ye shall know that
I am in my Father, and ye in
me, and I in you.
At that day ye shall know.
He that hath my commandments, and keepeth them,
he it is that loveth me, and he
that loveth me shall be loved of my
Father, and I will love him, and will
manifest myself to him.
Verse 23, If a man love me, he
will keep my words, and my Father will
love him, and we will come unto him,
and make our abode, he translated the same
as back there in the early part of
the chapter, it would be mansion, listen to
this, if a man love me, he will
keep my words, and my Father will love
him, and we will come unto him, and
we will make our abiding place in him.
So now we have a habitation for the
Father and the Son.
Let's not get theological, you know, and try
and figure out all these different expressions.
The spirit of Jesus is the Holy Spirit.
I will not leave you comfortless.
I will come to you.
He comes to them with the Father.
He comes with the spirit of the Father.
We will come unto him and make our
abiding place in him.
Verse 28, You have heard how I said
unto you, I go away and come again
unto you.
It's not the second coming that we're now
expecting.
It's this going and coming, this going away
for a little while and coming again in
the spirit.
And that's something that I believe the Church
of Christ has not really seen, the full
impact of it.
And I believe before that second coming, that
literal coming of the Lord, we're going to
see a full revelation of what it means
for the Holy Spirit to abide in fullness
in his temple.
I say that for this reason, that God
does not send forth his word into the
earth and let it die there.
He doesn't send forth his word and say,
well, I intended this to happen, but it
didn't happen and so I guess I'll do
something else.
God doesn't do that.
God sends forth his word into the earth
and makes a declaration of his intention.
That word lingers in the earth.
It might linger there for centuries.
It might linger there for hundreds and hundreds
of years.
We read a way back in the book
of Genesis about God's rest and how the
Joshua, it was to take the people of
God out of the wilderness and into the
rest which pertained to the people of God.
And God gave them rest, we're told.
But Paul, when he refers to it in
Hebrews 4, he said the rest that Joshua
gave them wasn't really the true rest of
God.
It wasn't the fullness of it.
For he says, if it was, then God
wouldn't have spoken about another day.
God spoke about another day in the book
of Psalms.
And so Paul says, if Joshua had truly
given them rest, he would not have spoken
of another day, which he did.
Therefore, says Paul, there remaineth a rest for
the people of God.
And so there remaineth this rest.
And Paul said in that same chapter, seeing
therefore, it remaineth that some must enter therein.
And they to whom it was first preached
entered not in because of unbelief.
Again, he defineth a certain day.
God limited, set apart another day because the
first generation didn't appropriate it.
God defined another day, saying, if they shall
enter into my rest.
Seeing therefore, it remaineth that some must enter
therein.
There must be a people that enter into
the fullness of God's rest.
And I often remind the people of God
that the Old Testament, given by God, written
by holy men of God as they spoke,
by the Holy Spirit, carried along as it
were by the Holy Spirit in the river
of revelation.
Peter says holy men of God spake as
they were moved or carried along by the
Holy Spirit.
And though God had planned a new covenant
in the fullness of time and would do
away with the old covenant, Jesus made it
very clear that because God gave that old
covenant, it could not pass away till everything
was fulfilled.
There will not fail, he said, one jot
or tittle of all that is written.
All must come to pass.
And yet Paul tells us that the law
was a ministration of death and a ministration
of condemnation, that it was only given for
a certain season and that it was going
to pass away to make way for the
new covenant.
He tells us that.
We won't go into all that, but Romans,
Galatians.
Jesus fulfilled the law that he might bring
forth a new covenant.
The point is that God wouldn't let the
old law just disintegrate in view of the
fact that he had something better coming on
the scene.
He gave it, he said, it's got to
be fulfilled to the very letter.
Every jot and tittle, not one comma, he
says, not one period can fail from the
law till all is fulfilled.
Now, if that's true of the old covenant,
how much more true is it of the
new covenant?
That is an eternal covenant, that's a ministration
of life, that's a ministration of righteousness, that's
the ultimate of God's purpose.
He said, I had to let the old
covenant pass away because, he said, my people
continue not in my covenant, and so I
regarded them not, saith the Lord.
So he said, I let it fade away
because they continued not in it.
And so, God says, the time will come
when I will make a new covenant, not
according to the covenant that I made with
their fathers in the day that I took
them by the hand to lead them out
of the land of Egypt, for they continued
not in my covenant, and I regarded them
not, saith the Lord.
But this is the terms of the new
covenant, God said.
He said, I will write my laws in
their hearts, I will write them in their
minds, I will be their God and they
shall be my people.
It's a better covenant because it's a covenant
wherein God himself writes with his holy finger
of fire in the hearts of his people
the law which he required in the Old
Testament but which man was not able to
fulfill.
And so when a covenant, when the covenant
of God remains unfinished, God is going to
finish it.
And the terms of the new covenant is
this, God commissioned the Holy Spirit to abide
in his people and to lead them into
all truth.
That's the commission that was laid upon the
Holy Spirit, coming to abide in this temple,
lead my people into all truth.
Now he's still here in the church, he
hasn't been given his lordship and therefore we
do not see the Holy Spirit in the
full expression of his being because he hasn't
been given his lordship.
And this is the day and hour, I
believe, when God is calling upon a people
to give the Lord Jesus Christ, dwelling in
the midst of his people by his Holy
Spirit, to give him his true lordship.
Instead of trying to use him, instead of
trying to get everything we can from God,
to give God his true lordship.
And until we come to that, we're not
going to see that full expression of the
Spirit of God in our midst.
So that these things which you say, well
I have the Spirit and so yes he
comes and he comforts me and all that,
we haven't seen yet.
We haven't seen that real impact of the
Spirit of God abiding in his temple in
the earth.
When there would be a people who would
do greater works than Jesus did when he
was here, not because they're greater, but because
the Lord is at the right hand of
the Father and able to take the glory
of the Father and to give it unto
his people.
And so Jesus said in his Father, glorify
thy son, that thy son also may glorify
thee.
And God did glorify his son while Jesus
walked and ministered in this earth.
He did glorify his son and we hear
the Father saying from heaven, I have glorified
thy name and I will glorify it again.
So God glorified his name as Jesus walked
on this earth as the temple of God.
God glorified the son, even though the Jehovah
God said, my glory will I not give
to another.
Because here was one, a son, who when
he received glory from God, immediately he so
lived, he so acted, he so worked in
the earth that the glory that God put
upon his son immediately went back to the
Father.
So Jesus was not taking glory from the
Father, but the glory that came to the
son went back to the Father.
God's waiting for a people who will come
to that.
But it's going to take discipline, it's going
to take chastisement, it's going to take test,
it's going to take trial, but there's going
to come forth a church that's going to
glorify the Father and God will be able
to bestow upon them all his glory because
as he does, that glory will immediately go
back to himself.
Jesus prayed for that.
He says, the glory which thou gavest me,
I have given them.
The very glory that God gave to the
son, Jesus gave it to his people.
The glory you gave me, I gave them.
Not to make us glorious, not to make
us a great people, but that because of
that glory we would glorify the son as
the son glorifies the Father.
When God finds this people, when God has
prepared this people through trial, through test, through
discipline of one kind or another, until they
have learned to give all the glory unto
the son, when God finds this people who
will come together in fellowship, one with another,
whose only purpose in coming together is to
give glory unto the Father, God will be
able to come forth and manifest his glory
in their midst.
But he will not be able to do
it as long as when God bestows some
measure of glory, we keep it here.
We keep it here, we glorify our gathering,
or we glorify a leader, or glorify an
apostle or prophet, or glorify some church structure
that we have built.
Glorify the people and keep the glory here,
God won't stand for it.
He won't stand for it.
When God has disciplined you and I until
we have the same attitude that Jesus had,
when he said, Father, glorify thy son that
thy son might glorify thee.
You bestow glory upon me, he says, I'll
give glory back to you.
God is honored in doing that, and God
will be honored and greatly glorified when there
is a people on the earth who can
receive the glory of the Son and are
able to give it back to the Son,
not retaining it for themselves.
That will take much work by the Holy
Spirit in our hearts, but God is going
to do that, he is going to have
this people that Jesus prayed for.
He prayed for them, that the glory that
he had would come upon his people, that
we might be one with him as he
was one with the Father.
One with the Son as the Son is
one with the Father.
And Jesus said, At that day ye shall
know.
What day?
That day when he goes to the heart
of the Father and comes back by the
Spirit.
I will not leave you orphans, I will
come to you.
Yet a little while and the world seeth
me no more, but ye see me.
Because I live, ye shall live also.
At that day, at that day, that day
when I come to you by my Spirit
and dwell in you, at that day ye
shall know that I am in my Father,
and ye in me, and I in you.
And we will come unto him and make
our abode with him.
And so Jesus is preparing a place in
the Father's house.
Many abiding places, many realms.
Let's just briefly, in closing, go over the
preparation that was made in that first sanctuary
of God.
Way back there in the wilderness.
First, coming in at the gate of the
outer court, there was an altar.
That was the first thing, an altar.
And so Jesus is preparing, because of his
intercession at the right hand of the Father,
he's preparing an obedient people in the earth.
That when he finds his obedient people, we'll
find our habitation in God.
And the first thing that he prepares for
his people is an altar.
He asks you and I to cooperate, but
it's the altar of God.
And so there was the brazen altar.
And though the Israelites perhaps had very little
understanding of what God was really pointing to,
as far as they were concerned, God said,
bring a bullock or bring a sin offering,
and bring it to the priest, and leave
it with the priest, and let him slay
it, and sprinkle the blood, and burn the
animal on the brazen altar, and the Israelite
went away free.
He had sinned.
He presented the offering.
Probably had very little understanding of what God
really saw.
For God was looking forward to that time
when there would be an altar.
An altar for his Son, even the cross.
Let you and I never forget that the
cross which God gave to Jesus, he gives
also to you and I.
And we are to take up our cross
also and follow him.
And Jesus said, if any man will be
my disciple, let him deny himself, and let
him take up his cross and follow me.
There are many Christians in the earth.
There are many who are converted.
Many who are saved.
Many who have received a portion of God's
Spirit.
Many who have received gifts of the Spirit.
But not that many who are true disciples.
A disciple is one who gives all.
It's not even taught in the church.
It's taught if you give your tenth, that's
all God requires.
Jesus said, if any man will be my
disciple, let him deny himself, and let him
take up his cross and follow me.
And so God wants disciples.
God is preparing disciples today.
Those who are prepared to give all.
In order that we might have all of
him.
If a man loved me, Jesus said he
would keep my words.
And my Father will love him, and we
will come unto him, and make our abode
in him.
Greater love hath no man than this, than
a man lay down his life for his
friends.
And so Jesus was the true burnt offering,
who laid down his life at the altar.
But there's an altar for you and I.
Not to redeem the world.
But there is a burnt offering, where we
present ourselves as living sacrifices, wholly acceptable unto
God.
So we have a portion of that cross.
And our portion of it is the burnt
offering, where we present ourselves wholeheartedly unto God.
Present yourselves a living sacrifice.
So there's the altar.
There's the labor that God has prepared.
A place of cleansing, a place of washing.
A place of sanctification, where we're set apart
unto God.
And then in the holy place, there's still
further preparation.
There's a table that was prepared.
There's a candlestick that was prepared.
There's another altar that was prepared, a golden
altar.
All these things you see are types and
shadows of the true temple, not made with
hands.
Jesus said, I go to prepare a place
for you in Father's house.
This is Father's house.
This is the place where God's preparing a
place for you and I, in the temple.
In the holy places of God.
And so in the holy place, you go
on from the brazen altar and the labor
and into the holy place.
There's a candlestick.
There's illumination.
There's revelation.
There's further understanding.
They had very limited understanding out there in
the outer court.
All they could go by was by the
light they could see from the sun.
But in the holy place, they didn't go
by the light of the sun.
They didn't walk around by the light of
the sun.
They walked in the holy place by a
new light.
The light of the candlestick.
And so I cannot see nor hear, hear,
hear, nor can the heart of man perceive
the things that God has prepared for them
that love him.
But unto us God has revealed them by
his Spirit.
So Jesus spoke to the multitudes in parables
because it was the word of God.
It is true.
They didn't understand it because all they could
see was what they could see with their
eye and hear with their natural ears.
And therefore they didn't see beyond that.
But they could hear the story about a
sower going forth to sow and casting seed
into the earth and how the seed would
bring forth after its kind.
Some seed would be wasted.
It would fall by the wayside.
Some would fall on stony ground.
Some would fall among thorns and wouldn't bring
forth any fruit.
But some would fall on good ground and
bring forth fruit unto eternal life.
So they'd hear that and they rejoiced in
hearing the word but they never saw it
because they didn't have the illumination of the
holy place.
But in the holy place there's a new
illumination.
It's the illumination of God's Holy Spirit.
And so Paul prays for his people that
they might have the spirit of wisdom and
revelation in the knowledge of him.
We're talking about Father's house, you see.
A new illumination.
A new appreciation of the Word.
No longer just the manna, but the showbread.
Or bread of the presence.
Bread that had stayed there in God's presence
for a whole week and they ate that.
And so we're eating food.
God is bringing forth the showbread these days.
It hasn't been general out there amongst the
multitudes.
They have the manna, the Word of God.
But God is bringing forth now in this
Sabbath day, for the priest ate it on
the Sabbath day.
In this day when there's a people who
are coming into God's rest, God has a
new food for them.
Showbread.
Bread of the presence.
It's been there in God's presence, but now
it's there, available for the priest to eat.
And then in the holy place there was
an altar.
Another altar.
But a golden altar.
Not an altar for sacrifice.
Not an altar of bloody sacrifice, but an
altar whereby we glorify God in all that
we do.
A golden altar.
And I know there's much made in this
day and hour of praise and worship.
But there's no true praise and worship from
the golden altar unless a fire has been
kindled to burn the incense from the golden
altar.
And the only fire that God allowed to
kindle the incense of the golden altar were
the coals of fire that they took off
the brazen altar.
I've heard people say, well, you know, maybe
there's some wildfire, but better to have wildfire
than no fire at all.
But that's not the way God looks at
it.
And Nadab and Abihu understood that.
Oh, they said, we can come into God's
presence and we'll make our own fire.
They didn't go out reverently before the Lord
and take fire of coals from off the
brazen altar and bring it in, but they
made their own and kindled their own fire
to consume the incense.
And what happened?
Fire came out from the presence of God
and destroyed them.
God doesn't want your wildfire.
He doesn't want it.
And it's going to be destructive.
There's going to be a lot of the
judgments of God upon His people in this
day and hour.
People play around trying to worship God with
all kinds of gimmicks and all kinds of
rock and roll and all kinds of stuff
like that.
Wildfire.
God won't have it.
He's going to have a people as they
come into the holy place, if they want
to kindle true worship and prayer and intercession
and thanksgiving and praise to God, they've got
to get the coals from the brazen altar.
In other words, it must be coals that
are kindled by obedience unto the Lord, by
offering ourselves as a sacrifice unto God, holy
and without blemish.
That's the only kind of fire that God
will accept.
The kindling of the incense on the golden
altar.
And then in behind the veil there was
the holiest of all.
Another realm.
Another place.
There are many realms in God.
And Jesus said, I've gone to prepare a
place for you.
And if we want to go into that
place of total intimacy with the Lord, where
we have nothing actually but God, then we
have to go from the outer court to
the holy place and behind the veil into
the very holiest of all where there's nothing
but God.
No light there but God Himself.
Not even a candlestick.
Not even gifts of the Spirit.
If we had time, we could show how
the candlestick speaks of the shining forth of
the gifts of the Spirit.
And we need those gifts.
But they're to show us the way, the
better way, the more excellent way into the
holiest of all where God's presence was the
dominating thing.
He was the light and He was the
glory.
And there there was the Ark of the
Covenant and in the Ark a golden pot
of manna which never went into corruption like
the manna out there in the outer court
or out in the camp of Israel.
It went into corruption in one day.
That's why they had to have fresh manna
every day.
But in the Ark of the Covenant, there
was the hidden manna.
There was the incorruptible manna.
Elder Roberts quoted that about the hidden wisdom.
Paul says, We make known the wisdom of
God, but it's the hidden wisdom which God
ordained before the worlds unto our glory, which
none of the rulers of this world hath
known, for had they known it, they would
not have crucified the Lord of glory.
But the hidden wisdom, he said, are those
things which eye hath not seen, which ear
hath not heard, which has not entered into
the heart of man.
The things that God hath prepared for those
that love Him, for unto us God hath
revealed them by His Spirit.
Prepared for those that love Him.
What did Jesus say?
If any man love Me, he will keep
My word and we will come unto him
and make our abode in him.
There's only one thing that's going to qualify
you to come into this abiding place in
the Father, in the Son, in the secret
place of the Most High, and that is
total love for Him.
Love unto death.
Love that's prepared to give all.
And we can only do that because He
loved us.
And we love, said John, because He first
loved us.
And so we can love because He loved
us.
He opened up the avenue for the flow
of His love through your heart and mine
on the cross.
And by taking away the veil from our
eyes when He gets the people who are
totally committed, He's opened up a channel whereby
the Spirit of God can come in and
manifest that love in you and I.
God's going to have a people in the
earth who are going to come into that
realm of perfect love.
John talks about perfect love.
And that's the holiest of all realms.
Faith, hope, love.
There it is again.
Outer car, holy place, holiest of all.
There it is.
Total love.
And so the golden pot of manna, the
hidden wisdom, the hidden truth, the incorruptible truth.
Aaron's rod that budded.
Resurrection life, which God has for a people
walking here in the flesh.
Resurrection life.
But we only know resurrection life as we
stand in the place of death.
Always delivered unto death for Jesus' sake, said
Paul, that the life also of Jesus might
be made manifest in our mortal bodies.
Resurrection life in the place of mortality.
The early church had a portion of it.
It soon faded away.
God is going to bring it back.
God's going to have a people who will
so walk in the footsteps of the Master,
which leads to Calvary, that they too will
experience resurrection life.
Always bearing about in the body the dying
of the Lord Jesus, that the life also
of Jesus might be manifest in our mortal
flesh.
Resurrection life in our mortal flesh.
Aaron's rod that budded.
And the tables of the law.
The tables in which God said, Thou shalt
and thou shalt not.
And when He brought them down from the
mountain, the people had already committed idolatry.
And Moses shattered the tables at the foot
of the mountain.
But God told Moses to make another set
of tables and bring them up to God
and He would write upon them His holy
law.
And He took those tables down and He
put them in the Ark of the Covenant.
Speaking of the new covenant.
Speaking of a broken law.
And because of the broken law, God says
I'll bring forth a new law, a new
covenant.
And the new covenant is that covenant where
God writes His holy will, His holy requirements
upon your heart and mine.
We know He's done it in measure.
We're going to see a fullness of it.
We're going to see the fullness of all
that God has promised.
Because God said when I send forth My
word into the earth, it's like the rain
from heaven.
When I send the rain upon the earth,
I don't take it back until it is
brought forth.
Seed for the sower and bread for the
eater.
Then He says the rain will come back.
It will go back.
It will be evaporated.
It will go back into the clouds.
And it will come again.
But God says when I send it forth,
it's going to accomplish the purpose for which
I sent it forth.
And so, Jesus has gone to prepare this
place for you and I in His sanctuary.
Some place in His sanctuary.
In the candlestick, in the table of shewbread,
in the Ark of the Covenant, in the
Heron's Rod.
There's a place there for God's people.
Because that was just a picture.
Just a shadow of the heavenly.
Jesus has gone to prepare that place.
And He says if I go away, I'll
come again.
Receive you unto Myself.
The Holy Spirit has come, I know.
But until we give Him His rightful lordship
in our midst, we're not going to see
that expression of the Spirit of God that
God desires.
Let us set our hearts to that even
in this gathering together.
Let everyone be free.
As you wait upon the Lord and as
you sense the Spirit of God giving you
a word or a song or an exhortation,
be free to stand and give it.
But let us wait upon the Lord for
it.
It's not just that we're all here so
that everybody can have an opportunity to say
their little bit.
We want the Spirit of the Lord to
truly be in our midst.
But we have to learn that.
We have to learn that sensitivity to the
voice of the Spirit.
So I realize that sometimes people feel you're
taking a chance if you throw a meeting
open for the people to come up and
minister because quite often there are those who
don't really have anything, but they want to
be heard.
Now don't get under condemnation when they say
that.
You just know that's so.
Wait upon the Lord.
And if you have something the Spirit has
inspired you to say or speak or sing
or exhort, prophecy, revelation that God has given,
stand and give it because if the Spirit
is saying, we want to hear it.
So may the Lord bless this word to
your hearts and may we all seek the
Lord earnestly these two or three days and
we might truly see the precious visitation of
the Lord.
Amen.
I had, for the first time in my
life, I had a little bit of time
to seek the Lord.
I couldn't make enough money in the summer
to live pretty good in winter for a
few months.
And while fasting and waiting on the Lord,
it was impressed upon my mind this one
verse, unless the kernel of wheat fall on
the ground and die, it stays alone, but
if it dies, it brings forth fruit.
And I had such a desire at that
time to become that kernel of wheat.
I wanted to produce fruit for the Lord.
I had realized my life seemed so empty
the years that we had attended church, been
active, and many people might have thought, well,
Brother Vogt is doing all right, but Brother
Vogt wasn't doing all right at all.
So I wanted to really count for God,
but if I had known what it would
mean, I would have hesitated to pray that
prayer from my heart, Lord, let me become
the kernel of wheat that dies.
I didn't really realize what I was praying,
but God apparently took me at my word,
and soon after that I realized that things
weren't going very good.
I was, all of a sudden, I was
developing asthma, and that wasn't very good.
And then I became sick in my stomach,
and I thought I was going to die.
I lost about 46 pounds there in a
couple of weeks.
And the doctor later said he wouldn't have
given five cents for my life.
You know how it goes.
Those poor, miserable doctors, sometimes they think they
know everything.
So we are here still today, and you
know, sometimes I felt I have almost reached
it.
I've almost died to self.
I just about made it.
And then, bang, something will come up, and
the old man is still as strong as
ever.
The other day I had a situation.
I thought I had died to self, and
before I knew it, all that old pride
came up again.
Where did it come from?
Oh, then you begin to pray again, and
you begin to cry.
Oh, God, why will this old, miserable skin
perish?
And so that's the fight that the old
nature made die.
You know, years ago, we used to go
to the holiness people, and they would preach
entire sanctification, and for a while it just,
it thrilled me to think there was a
place I could really die out to self,
you know, and let Jesus only move in
my heart.
Then later on I realized it just didn't
work that way somehow.
That old man still wouldn't die.
And then another realization, that self cannot kill
self.
Oh, here's something.
Okay?
I couldn't commit suicide, I mean, in a
sense.
So what does it mean that God has
to do it, eh?
And I believe he will.
I believe God can and he will die,
make me, kill me, so to speak, until
there is that going forth that Jesus Christ
living in me, not I anymore, but Christ
totally.
And about a year ago, I think Brother
George and I were talking, he said, you
know, we're on the last stage, and I
kind of said, yes, but in my heart,
I really couldn't see it.
But since then I can see it with
fear, in a way, I think we're in
the last stage, you know, all of a
sudden it hit me.
Look on the situation of the world, there
isn't one spot in the world where there's
peace.
There's nothing but turmoil coming on the world,
unemployment, even our nation is scared, our government,
they don't know what to do anymore.
And so God is going to do something.
And I want to close with this, that
one great comfort that Brother brings it out,
you know, time and again in his books,
but some must enter in.
Maybe it's me, maybe I will enter in.