Calvary Road Baptist Church

“THE PLAYERS IN THE DRAMA”

John 14.16-17 

This message from God’s Word is titled “The Players In The Drama.” My text is John 14.16–17. Two considerations prompted me to adopt this title for the sermon.

A few years after my conversion to Christ, I stumbled across a book in a Christian bookstore that captured my attention because of both its size and its title, primarily its title. At 1423 pages, and what had been a three-volume work now published as a single volume, the book rather stood out on the shelves of the bookstore. But even more impressive was the title, The Unfolding Drama Of Redemption.[1] How could I not buy such a book?

It turned out the work was written by W. Graham Scroggie, a Baptist minister from the United Kingdom, who had been trained in Spurgeon’s College in London, and who had served as the pastor of the Metropolitan Tabernacle from 1938 to 1943, when the famous old monumental structure to C. H. Spurgeon’s ministry suffered bomb damage during the blitz, before being restored to its present, though, smaller size.

Scroggie’s book deals with the Bible as a whole, analyzing it in much the same way someone would dissect a drama, with a Prologue, Act I, Interlude, Act II, and Epilogue. The Prologue considers the Genesis account, from Creation to the Fall, from the Fall to the Flood, and from the Flood to Babel. Act I begins with the confusion of tongues and the tower of Babel and concludes with the final book of the Hebrew Scriptures. The Interlude deals with the four silent centuries between the Old Testament and the New Testament. Act II resumes with the Gospel, according to Matthew, and concludes with the letter written by Jude. The Epilogue could only be the book of the Revelation, which contains a Vision of Grace, a Vision of Government, and a Vision of Glory. Considered another way, Christ the Lord of the Church, Christ the Judge of the world, and Christ the King of the universe.

You understand why I was taken by the book. I had never considered the Word of God as a drama before. But it is very much a drama, is it not? Webster’s New Universal Unabridged Dictionary defines drama, 

“a literary composition that tells a story, usually of human conflict, by means of dialogue and action, to be performed on the stage by actors.”[2] 

Scroggie’s The Unfolding Drama Of Redemption is a marvelous book, the author doing a most excellent job of providing overviews of the message of the Bible, much as a high-flying airplane offers an overview of the terrain below from an altitude of 30,000 feet. Understood that way, the broad scope and sweep of God’s Word are wonderfully presented. At the same time, meticulous and careful analysis of words, phrases, sentences, and paragraphs are left for other commentators to deal with.

With that consideration of the Word of God in the back of my mind, imagine my delight when I realized while preparing for this message from God’s Word, something quite astonishing suddenly recognizable before me in the text. Please turn in your Bible or Bible app to John 14.16–17. Once you are there, I invite you to stand for the reading of God’s Word: 

16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;

17 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. 

The Word of God can be studied using a variety of beneficial approaches. Allow me to explain. There are two broad categories of theologians, with considerable overlap. The most familiar type of theologian is what is called a systematic theologian. What a systematic theologian does is organize the teachings of the Bible according to an orderly summary of topics.

These are the issues dealt with by such systematic theologians as Charles Hodge, Wayne Grudem, Rolland McCune, Dwight Pentecost, Charles Ryrie, Henry Thiessen, and Gary Habermas.

A complement to systematic theology is what is called biblical theology. A biblical theologian will spend far more of his time and effort analyzing, examining, and studying the method and the message of a single author of Scripture. Some biblical theologians focus on the Pentateuch, the first five books of the Bible, the writings of Moses. Other biblical theologians will concentrate on the Psalms, with still others dealing with the historical books of the Old Testament, and yet others dealing with a specific prophet such as Isaiah or Jeremiah or Ezekiel or Daniel.

A New Testament biblical theologian, with more proficiency in Greek than Hebrew, might focus on one of the Gospels or one of the letters of the New Testament. Sometimes a scholar will focus on the two books written by Luke, those being the Gospel according to Luke and the book of Acts. Darrell L. Bock is just such a writings of Luke scholar.[3] Other scholars will focus on the books written by John, such as the Gospel according to John, and the three epistles written by John; First John, Second John, and Third John.

With systematic theology providing a focus on the various doctrines of the Bible, seeking to understand and then explain them with precision, the biblical theologian will focus on a book of the Bible, trying to understand and then explain that book with precision. The Unfolding Drama Of Redemption is nothing like either systematic theology or biblical theology. Scroggie’s book does not seek to examine the Bible with anything like the precision of either systematic theology or biblical theology.

The Unfolding Drama Of Redemption reflects an approach to the Bible that is called synthetic Bible study. Rather than define a synthetic study of the Bible, allow me to read from Scroggie’s preface: 

“Christian leadership must know it’s Bible better than any other book. Bread is baked, not for analysis but for consumption. A house is built, not to be surveyed and criticized but to be inhabited. The Bible is given to us that we might know God, and live the life of his plan for us.

Every Christian worker, whether Minister, Sunday School Teacher, Class Leader, Open-air Preacher, or one engaged in any other form of ministry, should have a thorough working knowledge of the Bible in his mother tongue. It is not enough that we be familiar with great texts, or great chapters; we should know the Bible as a whole, and should be familiar with the parts which make the whole; for here is a divine progressive revelation, in which every part is organically related to every other part; and, consequently, only by knowing the whole Bible can we worthily appreciate its greatness and experience its power.”[4] 

A synthetic study of the Bible, then, is an examination whereby the Bible student becomes exceptionally familiar with the whole Bible, the ebb and flow of God’s dealings with the nations and the peoples of mankind. If systematic theology involves an examination of Bible doctrines, seeking a precise understanding of those doctrines, and if biblical theology consists of an analysis of Bible books, seeking an accurate understanding of an individual book or an individual author’s books, a synthetic study of the Bible seeks a knowledge of and a familiarity with the whole Bible.

To see the benefit of this approach, take a mental step back with me. If you recognize that God is the God of the infinitesimal, while also being the God of the infinite, and that God is the God of the specific as well as the God of the overarching view and the general, then you can see the value to a Christian of systematic theology, of biblical theology, and also of a synthetic study of God’s Word.

To benefit from systematic theology, such as seeking to discover what the Bible says about the atonement or the Rapture, you not only study these issues in the Bible, but you might also read books on those topics written by systematic theologians. For a better grasp of Paul’s letter to the Ephesian congregation, you not only study Ephesians yourself, but you might also read an excellent devotional commentary or two devoted to Paul’s letter to the Ephesians.

In my view, the best approach to Bible study to learn of God and walk with God, of being a disciple of Jesus Christ and exalting Jesus Christ, is to engage yourself in a synthetic study of the Bible. This, I believe, best serves the child of God at the beginning of your Christian life. So, how would a Christian engage in a synthetic study of the Bible? It is not at all complicated. It is quite simple while being profoundly beneficial. You sit down and read through the Bible from start to finish. Then, you read the Bible from start to finish again. And after you have read through the Bible a second time, you read through the Bible a third time. And so, you continue for the rest of your life. That is why we have our Church’s reading through the Bible program.

To set your mind at ease, I can almost guarantee that the first time or two you read the Bible through, there will be whole chapters that you will read with virtually no comprehension. You might even be confused as you read. But that’s okay. The goal in your synthetic study of God’s Word is not to stop your progress just because you come to a rough passage and fail to grasp an understanding of what you are reading. The goal of this approach is not to understand the intricacies of obscure passages and remote historical references. Using this approach, you keep reading, to acquire over time and by persistence, a familiarity with the whole Bible, a bird’s eye view of God’s dealings with humanity, from the Creation of the universe to the consummation of all things.

As you move through the Christian life, involved in your synthetic study of the Bible as a result of your daily devotional reading, you pick up the benefits of systematic theology and biblical theology along the way. The first few years of your Christian life, as you are reading through the Bible, which is to say that you are engaged in a synthetic study of the Bible, you will benefit from your pastor’s study of systematic theology and biblical theology in his Sunday morning sermon, in his Sunday evening sermon, and his midweek Bible study. You do attend those services.

Then, at some point in your Christian life, you will come to a portion of Scripture that so stimulates your curiosity about a passage or about a topic that you will begin to engage in a different approach to your usual study of God’s Word, to either clarify your understanding of systematic theology regarding that topic or illuminate your understanding of a particular passage, which is biblical theology.

As I mentioned at the outset, there can be a great deal of overlap with the various disciplines of the systematic theologian, the biblical theologian, and from a synthetic study of God’s Word. In a sense, a pastor typically brings together these three disciplines during his study and in the preparation of his sermons. Martin Luther, John Calvin, Richard Baxter, Jonathan Edwards, John Gill, C. H. Spurgeon, W. A. Criswell, and David Martyn Lloyd-Jones, were men who were so wonderfully equipped by God that they functioned very effectively as pastors and preachers, who not only had an incredible grasp of the Bible as a whole from their synthetic Bible study but also exhibited great skill as both systematic and biblical theologians.

Now that I have given you far more background than you probably ever wanted let us consider our text from the perspective of a synthetic study of the Bible. That is, let’s take a grand overall view of the Bible, embrace the notion for now that the Bible is a grand drama of redemption, and take note of the fact that in every drama, there are players. Which is to say, there are actors. Read the text with me once more before considering each of the prominent actors in the drama: 

16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;

17 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. 

In the passage before us, the Lord Jesus Christ identifies the five prominent players, the central actors if you will, who bring to pass God’s unfolding drama of redemption: 

First, THERE IS THE SON OF GOD 

Our text begins, “And I will pray.” 

How could the first player in this divine drama be anyone other than the Son of God? After all, does He not elsewhere claim to be the subject of God’s Word? Consider what the Lord Jesus Christ had previously said to the Jewish leaders who opposed Him in John 5.39: 

“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” 

Thus, if you distill the entire 66 books of the Bible down to a single topic, subject, or individual, it would be Him, the Lord Jesus Christ.

Consider the most important verse in the Prologue of our drama, Genesis 3.15: 

“And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.” 

Speaking in the Garden of Eden to the serpent that tempted Eve, thereby bringing about the Fall, God declares what He is going to do to affect the remedy. The seed of woman, which the gradually unfolding revelation of God’s Word shows to be the virgin born Savior, Jesus Christ, will suffer the bruising of His heel (which is eventually revealed to be His sacrificial death on the cross), but will bruise the serpent’s head (predicting the utter defeat of the evil one, Satan).

In our text, the Narrator is also the first of the actors called to our attention. What do we notice Him doing? First, we notice Him speaking. This is characteristic of Him because He is the Logos. He is the Word of God, John 1.1 and 14: 

1  In the beginning was the Word, and the Word was with God, and the Word was God.

 14  And the Word was made 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. 

Next, we notice Him promising. He declares to His remaining apostles what He is going to do. He is going to do what He has so often done during His earthly ministry. He is going to pray to His Father, who will both hear Him and answer Him. Finally, after He promises to pray, we will see the Gospel accounts of Him praying. Then we will see Him accomplishing what He left heaven’s glory to do, perish on the cross of Calvary to save His people from their sins. Rising from the dead and ascending to the Father’s right hand on high, He is now waiting for the next scene in this high drama of redemption, His Second Coming in power and great glory. 

Next, WE SEE GOD THE FATHER 

“And I will pray the Father, and he shall give you.” 

God the Father is the First Person of the Triune Godhead. He is the Person to whom the eternal Son of the living God has been from eternity past willingly, humbly, devotedly, and lovingly subject to. The Lord Jesus Christ’s submission to His heavenly Father is of such a nature, is so complete that the Lord Jesus Christ could truthfully testify,

“I do always those things that please Him,”

John 8.29. How empty and vain are the protests of the feminists, who characterize God’s established relationship of a wife to her husband as demeaning and degrading, while ignoring the relationship of the King of kings to His heavenly Father from eternity past.5

What about God, the Father, is illustrated in our text? Two things: First, we see that God the Father is receptive to the prayers of His Son, Jesus Christ. Let us understand that all Christian praying is based upon the Father’s willingness to hear His Son’s prayers. This is because our access to God the Father is based upon the audience the Lord Jesus Christ has with His Father. I can pray to God because God is willing to listen to His Son. And how does it come to be that I benefit from the Father’s willingness to listen to His Son, Jesus Christ? It is because now that I am a believer in Jesus Christ, I am “in Christ.” It is because now that I am a believer in Jesus Christ, my Savior is my Advocate.6 Our incredible privilege as believers who have access to the throne of grace is illustrated in this verse’s portrayal of God the Father. Second, we see that God the Father gives. In this verse, the Savior promises that the Father will give us another Comforter, referring to the Holy Spirit of God. But such a wonderful gift as the Holy Spirit is not all the Father gives. James 1.14 declares, 

“Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.” 

Chief of all the gifts given by God the Father is the Lord Jesus Christ, Romans 6.23: 

“For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.” 

Then there is Ephesians 2.8, which reads, 

“For by grace are ye saved through faith; and that not of yourselves: it is the gift of God.” 

God the Father gives His Son, Jesus Christ. However, He does this by giving us faith, so that by faith, we might appropriate the salvation that comes to sinners through the only Savior of sinner’s eternal and undying souls. How marvelous is God the Father that He is both generous and receptive. His generosity is displayed by His willingness to give His Son, His Spirit, and countless other blessings. His receptivity is demonstrated in His willingness to receive and regard the prayers of His Son and to receive and regard the prayers of those who belong to His Son. 

THE THIRD CHARACTER WE ARE INTRODUCED TO IN THIS DRAMA IS THE HOLY SPIRIT OF GOD 

From the totality of Scripture, we learn that the Holy Spirit of God is the Third Person of the Triune Godhead; co-eternal, co-omniscient, and co-omnipotent with the Father and the Son. Interestingly, our text provides for us a far more detailed introduction to the Holy Spirit than of the rest of our cast of characters.

We, first, learn that the Holy Spirit is “another comforter.” That is, the Lord Jesus Christ now describes the Holy Spirit as being a comforter who is so much like Himself that He used the Greek word heteros rather than á½±llos to describe the kind of comforter the Holy Spirit is to the believer and for the believer. He is another of the same kind of comforter.

Next, we learn that the Holy Spirit is One who persistently abides us with us: 

“that he may abide with you for ever.” 

Our English word “that” translates the Greek particle á¼µna, which is used to establish purpose.[5] Thus, the Lord Jesus Christ here indicates that the whole purpose of God the Father giving the Holy Spirit was so that He (the Spirit) would abide with us forever. The implication is, was it not God’s intent, and the Holy Spirit’s intention, for the Spirit to remain with believers forever, He would neither have been promised by the Savior nor given by the Father.

Third, we learn that the Holy Spirit possesses the attribute of truth: 

“Even the Spirit of truth.” 

We know that God is true since Paul wrote, 

“let God be true, but every man a liar,” 

in Romans 3.4. And we know, from John 14.6, that the Savior declared, 

“I am the way, the truth, and the life,” 

and would soon pray in John 17.17, 

“Sanctify them through thy truth: thy word is truth.” 

Therefore, is not this a persuasive introduction of the Holy Spirit of God as possessing the divine attribute of truth? Thus, the first three characters introduced by our Narrator are the three Persons of the Triune Godhead. But there is more.

Fourth, we see the profound incompatibility of the Spirit with the world: 

“whom the world cannot receive, because it seeth him not, neither knoweth him.” 

Though we have not yet dealt with the fourth in the cast of characters, the Lord Jesus Christ relates to His apostles three insurmountable incompatibilities existing between the Holy Spirit of God, the third cast member, and the world, the fourth cast member. The verbs selected by the Savior for these three phrases are most impressive. In the first phrase, we find the Greek word dá½»namiV, meaning that the fourth cast member does not possess the ability to receive the Holy Spirit. In the second phrase, we see the word qewrá½³w, suggesting the fourth cast member is incapable of noticing or perceiving the Spirit.[6] The third phrase finds the word “knoweth,” translating giná½½skw, indicating no knowledge by way of experiencing.[7]

 

NOTICE THAT THE FOURTH CHARACTER WE ARE INTRODUCED TO IN THIS DRAMA IS NOT AN INDIVIDUAL, BUT A CLASS OF INDIVIDUALS KNOWN COLLECTIVELY AS THE WORLD 

The Greek word ká½¹smos, found in our text translated “world,” has a variety of meanings in the New Testament. Sometimes the word is used for the physical universe. Sometimes the word is used for the planet we live on.[8] Sometimes the word is used concerning Gentiles as opposed to Jewish people.[9] Sometimes the word is used concerning all humanity.[10] But in this passage the word carries a distinctly spiritual connotation, referring to that mass of human beings who are dead in trespasses and sins, and who live in rebellion against God. I am persuaded the word “world” in this passage carries the same concept as the “world” that is found in First John 2.15-16 and First John 5.19: 

15  Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.

16  For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. 

19  And we know that we are of God, and the whole world lieth in wickedness. 

What can be said about this fourth cast member in the high drama, confining our consideration to John 14.17? Restricting our appraisal of the “world” to this one verse from God’s Word, there are four conclusions to be drawn, with one conclusion being of a general variety and three conclusions being quite specific.

From the remarks I made when drawing conclusions about the Holy Spirit of God, the general conclusion we are left with about the “world” is that it is incompatible with the Holy Spirit. The reason for the general incompatibility between the “world” and the Holy Spirit is suggested by the fact that the Spirit of God is accurately described as holy. The reason for the incompatibility is that while the Spirit of God is truly holy, which is to say morally pristine, the “world” and every person who comprises the “world” is the opposite. To be a part of the “world” is to be dead. To be a part of the “world” is to be morally bankrupt. To be a part of the “world” is to be spiritually defiled.

The general conclusion stated and expanded somewhat, what about the three specific conclusions? First, the “world” cannot receive the Spirit of God. The “world” is not able to receive the Holy Spirit. Thus, if you are unsaved, meaning you are among those identified by the Savior as the “world,” you are utterly incompatible with the Holy Spirit, being unable to receive Him. Next, the “world” “seeth him not,” which is to say those unsaved individuals (Would that be you?) who comprise the “world” do not perceive, do not consider, do not reflect upon, the Holy Spirit of God. Perhaps they refuse to think about someone they cannot see. Finally, those individuals who comprise the “world” do not know Him, which is to say they cannot acquire useful information about Him using their five senses and being spiritually dead; they have no spiritual insight related to Him.

At this point in our consideration of the cast of characters, it is time for us to pause for reflection. The first three characters in this drama are God the Son (our Narrator), God the Father, and God the Holy Spirit. Also, in this drama is a group of unsaved individuals who are the enemies of God, collectively identified by the Savior as the “world.” What we know from the Savior’s narrative about the Holy Spirit of God and the “world” is that they, the Spirit of God and the “world,” are incompatible. They are worse than oil and water. The Holy Spirit of God and the “world” are, spiritually, what matter and antimatter are physically. It is only because the Holy Spirit of God is not in any way physical that He and the “world” can in this age both be in the same physical proximity. This poses a huge problem. We know from Malachi 3.6 that God is immutable: 

“For I am the LORD, I change not.” 

We also know that time is not eternal but is part of the time-space-matter continuum that God brought into existence in Genesis 1.1. Further, we know from God’s Word, because time is not endless, that time will run out, that time will end, that eventually, time will be no more. What must eventually happen, then, when the unchangeable Spirit of God, the immutable Spirit of God, comes to the end of time with a “world” that is unable to receive Him, that does not consider Him, and has no capacity to experience Him? What happens when time shall be no more, and each soul arrives at its destiny? Is it conceivable that an unsaved person, who cannot receive the Spirit, will not consider the Spirit, and is incapable of knowing the Spirit by experience, will spend eternity with the Spirit in heaven? No, it is not conceivable. Yet between now and your departure to your eternal destiny, you will conclude that God might not exist, without considering that the problem lies with your inability to comprehend Him. 

Finally, WE ARE INTRODUCED TO THE FIFTH OF THE CAST OF CHARACTERS 

Whereas the fourth cast member was identified using the impersonal collective word “world,” the final cast member is recognized by our Narrator using the personal, collective word “you.” Read our text with me once more, taking note of the words “you” and the word “ye,” each translating the Greek plural pronoun ὑmá¿–n: 

16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;

17 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. 

Notice how different our Lord’s eleven remaining apostles (and by extension and application subsequent believers in Jesus Christ) are from those unsaved people who comprise the world:

First, you are prayed for. It may not be clear, but it is implied that the Lord Jesus Christ’s prayer to the Father would be on behalf of the apostles. Thus, the Lord Jesus Christ promised to intercede for them, just as He intercedes for those of us who have trusted Him as our Savior.

Second, you are gifted. By that, I mean the Lord promised those men another Comforter. Of course, that promise has since then been fulfilled. And each of us who has trusted Christ as our Savior, and been born again by the Spirit of God, has been gifted with this other Comforter, the beloved Holy Spirit. Thus, the problem of incompatibility has been solved for us. How so? By improving us? No, by recreating us, the new birth.

Third, you are indwelt. At this time in their lives, the apostles were not indwelt by the Spirit of God. They would be indwelt after the resurrection and before the day of Pentecost. Early in the Christian era, there was sometimes an indwelling of the Spirit of God after when one’s justification by faith had occurred. But by the time the Apostle Paul writes Romans 8.9, 

“Now if any man have not the Spirit of Christ, he is none of his,” 

an individual’s justification and indwelling coincided and persisted.

Fourth, consider further evidence that the Spirit of God and you are compatible, though the Spirit of God and the world are not compatible, and cannot be compatible. The world cannot receive Him, but you have received Him. The world “seeth him not,” which is to say, never considers Him and ponders Him, but that is not true of you. Neither does the world know Him. But you routinely experience the Holy Spirit of God as He affects your personality, as He influences your thought life, as He guides your life through His Word, and as He initiates your prayers to God the Father by interceding for you with groanings which cannot be uttered. Does He now dwell in you, as the Savior promised? Is He now in you, as the Savior predicted? Yes, and yes. 

Throughout the Word of God, we read of many important characters whose significance no one in his right mind would deny. Adam and Eve, Satan and Noah, Abraham and Isaac and Jacob, David and Daniel and Jeremiah, and in the New Testament the apostles and other memorable figures.

But when you boil everything down to its essence by trimming all the excess away, you have the Lord Jesus Christ, God the Father, the Holy Spirit of God, the “world” comprised of everyone who is lost and who suffers an eternity of torment in the lake of fire if they remain lost when they die, and “you.”

“You” are those the Lord Jesus Christ will pray for, God the Father will give the Holy Spirit to, and who will come to know Christ through faith in Him and repentance from your sins. You are born again. Or you will be. If you consider the claims of Jesus Christ, are convinced by the Holy Spirit of your lost condition and need for forgiveness, and the Father draws you to His Son, then you will become a new creature in Christ.

We so pray for you. And I am available to answer any questions you might have and help you in any way of your considerations of the Savior.

_______

[1] W. Graham Scroggie, The Unfolding Drama Of Redemption: The Bible As A Whole, (Grand Rapids, Michigan: Zondervan Publishing House, 1970).

[2] Webster’s New Universal Unabridged Dictionary, (New York: Barnes & Noble Books, 1996), page 553.

[3] Darrell L. Bock, Luke Volume 1: 1:1-9:50 - ECNT, (Grand Rapids, MI: Baker Books, 1994), Luke Volume 2: 9:51-24:53 - ECNT, (Grand Rapids, MI: Baker Books, 2000), Acts - ECNT, (Grand Rapids, MI: Baker Academic, 2007). 

[4] Scroggie, page 17.

[5] Bauer, Danker, A Greek-English Lexicon of the New Testament and other Early Christian Literature, (Chicago, IL: The University of Chicago Press, 2000), pages 475-476.

[6] Ibid., page 454.

[7] Ibid., pages 199-200.

[8] Matthew 4.8

[9] 1 Corinthians 1.20, 21, 27, 28

[10] John 1.10, 19

Would you like to contact Dr. Waldrip about this sermon? Please contact him by clicking on the link below. Please do not change the subject within your email message. Thank you.

Pastor@CalvaryRoadBaptist.Church