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I want to thank Mark Henderson for filling in today for John Benham.

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John and Merity are away for a few days and should return the first of this week.

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We've just sung about the slow of heart.

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It said, Help me the slow of heart to move by some clear winning word of love.

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A man who was not merely slow of heart but stubborn of heart was Clive Staples Lewis.

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We know him as C.S. Lewis.

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He was a man who was very angry at God, so angry that he concluded God did not exist.

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He was an avowed atheist.

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When he was ten years of age, his mother was suffering from cancer, and as a young boy,

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he prayed that his mother might live, but she didn't.

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His conclusion was that there had to be no God who would allow such a thing.

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There could be no God who would allow such a thing to happen.

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And therefore, from that sprout, atheism became full-blossomed in his life.

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He came to be respected as the chair of Medieval and Renaissance English Literature at Cambridge.

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He was educated at Oxford, a man who had great intellectual ability.

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Throughout his life, although he ran from God, God pursued him.

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So finally, there was a night in 1929 when he gave his heart to the Savior.

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This is what he himself wrote.

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"'You must picture me alone in that room in Magdalen, night after night, feeling whenever

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my mind lifted even for a second from my work the steady, unrelenting approach of Him whom

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I so earnestly desired not to meet.

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That which I greatly feared had at last come upon me.

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In the Trinity term of 1929 I gave in and admitted that God was God and knelt and prayed,

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perhaps that night the most dejected, reluctant convert in all England.

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I did not then see what is now the most shining and obvious thing, the divine humility which

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will accept a convert even on such terms.

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The prodigal son at least walked home on his own feet.

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But who can duly adore that love which will open the high gates to a prodigal who has

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brought in kicking, struggling, resentful, and darting his eyes in every direction for

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a chance of escape?'

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The hounds of heaven pursued C.S. Lewis until he trusted in Jesus Christ as his Savior.

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He became, of course, an author of a number of classic Christian books.

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Your conversion may have occurred quite differently than that of Lewis, but the fact is that at

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some point in your life you had an encounter with Jesus Christ.

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You had to come to some understanding of who Jesus of Nazareth was.

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Was he merely an historical human being or more?

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And you had to conclude that he was in fact much more than that, that he was deity, he

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was God come in human flesh.

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How do we know that Jesus Christ is such?

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How do we know that in fact he is God?

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That has been a matter of our discussion together on three previous occasions.

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And tonight we come back to our source book, the Bible, for a final time to look at this

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theme of the deity of Jesus Christ.

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This is the only source book we have for this discussion.

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And so our assumption as we talk about it is the authority and authenticity of the words

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of this book.

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From our previous studies we have shown that there is actually undeniable evidence of the

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deity of Jesus Christ, his own claims to such, his character, and that he was without sin.

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He never feared death, but met it head on and conquered it.

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That he was a perfectly balanced man or person.

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We looked at some of his works that evidence his deity.

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That he forgave sin, he had power over demons, disease, nature, and death.

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The fact that he even predicted the details of his own death and resurrection.

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Tonight I'd like for us to think together concerning some of the names and titles that

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are ascribed to him.

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The first one that we will look at is one that was his very favorite.

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It is the title or the name, the Son of Man.

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This in fact was Jesus' favorite self-designation.

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You see it frequently in the Gospels, especially in the Gospel of Matthew.

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Eighty times in fact he is spoken of by this name, the Son of Man.

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And the interesting thing is that 78 of the 80 times that name came from his own lips.

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This was the name he used for himself.

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Now he accepted the name also, Son of God, as we have talked before and will mention

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tonight again.

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But it was the name, the Son of Man, which he most frequently used regarding his own

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identity.

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And so we ask the question, what is the origin or the derivation of this name, the Son of

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Man?

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That term is used in both Ezekiel and in the book of Psalms.

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It is employed there, but it is always used of a mere man as a weak and dependent creature

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of God.

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Is that the way Jesus was using this term?

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Was he thinking of himself merely as a creature, a created person of God?

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No, not at all.

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I believe that Jesus' use of the term Son of Man was rooted back to a particular record

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in the book of Daniel.

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And it's there I want to direct your attention first tonight.

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Book of Daniel.

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And when you find that right after Ezekiel, would you please turn to chapter 7.

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And notice these words which record a most remarkable vision which Daniel had.

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We're actually coming in the last part of the vision as he describes it.

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He saw a fourth beast which had ten horns.

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And as he was looking at that, there was another horn which he described as a little one that

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came up among the ten and three of the first ten were pulled out by the roots before it.

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And he sees this horn in verse 8 as possessing eyes like the eyes of a man and a mouth uttering

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great boasts.

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And then in verse 9 he continues.

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He says, I kept looking until thrones were set up and the ancient of days took his seat.

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His vesture was like white snow and the hair of his head like pure wool.

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His throne was ablaze with flames, its wheels were a burning fire.

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What an amazing sight Daniel sees.

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Majestic.

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Verse 10.

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A river of fire was flowing and coming out from before him.

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Tens upon thousands were attending him and myriads upon myriads were standing before

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him.

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The court set and the books were opened.

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And so we see a sign certainly of deity.

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Here identified as the ancient of days who is seated upon a throne of judgment.

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Daniel goes on.

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He says, then I kept looking because the sound of the boastful words which the horn was speaking.

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I kept looking until the beast was slain and its body was destroyed and given to the burning

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fire.

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As for the rest of the beasts, their dominion was taken away but an extension of life was

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granted to them for an appointed period of time.

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I kept looking in the night visions, he says, and behold with the clouds of heaven one like

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a son of man was coming.

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And he came up to the ancient of days and was presented before him.

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And so we see here a distinction in his vision between the ancient of days who was seated

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on the throne and the one who is now identified as the son of man who is beheld with the clouds

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of heaven as he comes.

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He is presented to the one who is seated on the throne.

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And to him, that is the son of man, was given dominion, glory, and a kingdom that all the

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peoples, nations, and men of every language might serve him.

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His dominion is an everlasting dominion which will not pass away.

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And his kingdom is one which will not be destroyed.

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There is no mistake about it that the son of man that is described here is the Messiah,

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the one prophesied in the Old Testament who would come and reign over the earth.

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Now it says further about him in this chapter after talking about the interpretation of

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the beasts which we will not take time to go into.

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The little horn he describes as the one in the end times that we call the Antichrist.

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The judgment finally comes for this one Antichrist.

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In verse 26 it says, the court will sit for judgment and his Antichrist, the little horn's

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dominion will be taken away, annihilated, and destroyed forever.

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Then the sovereignty, the dominion, and the greatness of all the kingdoms under the whole

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heaven will be given to the people of the saints of the highest one.

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His kingdom will be an everlasting kingdom and all the dominion will serve and obey him.

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It's interesting that we see a close association here between the son of man and the saints

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of the highest one here in the context referring to the Jews, the nation of Israel converted,

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redeemed.

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A close association between them in the reign that is promised to the son of man.

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I believe that it is this context that is in mind when Jesus is called by his own lips

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the son of man in the New Testament.

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Now why did he use this particular picture of sovereignty and dominion?

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Well it was because in fact he was the king.

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The king of kings, the Lord of lords who was offering the kingdom to Israel in that day

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and who because of unbelief did not receive the kingdom.

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But who today is establishing the secret kingdom, the hidden kingdom in the world through the

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church but who will one day come back to the earth to establish the visible kingdom and

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who will reign over Israel and the kingdom will then be extended beyond the thousand

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years to be an everlasting kingdom and dominion just as is described here.

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He was the king.

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That's why he called himself the son of man.

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But I think also that he adopted this term because it was a term in that day that had

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no political or nationalistic association.

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That is it was not a term that was picked up on by the Roman authorities so that they

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would have been threatened by it.

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Jesus wished to avoid unnecessary conflict with the Roman authorities and so he called

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himself by this name which was basically to them a name that was non-threatening.

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They did not perceive this background from the book of Daniel.

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However it was also a name which would be understood and apprehended by some.

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There would be those who would comprehend what he was saying when he called himself

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the son of man.

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But it may be that the most meaningful reason he called himself the son of man, at least

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meaningful to us, is the fact that by this name he was associating himself with mankind.

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As I said before, the term son of man was used elsewhere in the Old Testament of man

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as a creature weak and dependent upon God.

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Jesus calling himself by the name son of man was associating himself with mankind in its

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creaturely weakness, in our dependence.

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And so he called himself the son of man, associating himself with you and me as man, as mankind,

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as humanity, but at the same time using a name that was rooted back into the Old Testament

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which had deep significance as the king who would come to reign over all of the earth,

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over the nations of the world.

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That was his favorite name for himself.

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But another name is used of him frequently in the New Testament, and that is the name

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son of God.

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John especially enjoys calling him the son of God.

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This term son of God was used of angels in the book of Job.

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There he sees the sons of God rejoicing at God's creative work in the six days of creation,

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but it refers to the angelic creatures who were present to behold God creating the heavens

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and the earth.

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It is a name that is used for us, we who have believed on the Lord Jesus Christ.

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In chapter 1 and verse 12, but as many as received him, to them he gave the power to

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become the sons of God, even to them that believe on his name.

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But the name son of God when applied to Jesus is not used in the same sense.

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For Jesus is called the son of God in a unique sense.

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In fact, John five times uses a particular modifying phrase regarding this name son of

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God when he calls him the only begotten son of God.

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The only begotten son of God.

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Now that phrase the only begotten is simply one word in the original language, monogonase,

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which means solitary, one, the only, offspring.

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Does that mean then that Jesus is somehow generated by God?

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That he is a creature, even if an angelic creature, that somehow God beget him at some

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point in time?

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No, that is not the meaning of it.

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This term the only begotten, monogonase, when applied to Jesus Christ simply means the unique,

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the only one of his kind, son of God.

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It embraces two ideas.

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On the one hand, it is a word that embraces the idea of deepest affection.

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That is the significance I think when Isaac is called the only begotten son of Abraham.

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Abraham deeply loved his son Isaac.

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And there was a sense in which he was a unique son because of the manner in which he was

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born, fulfillment of the promise of God to Abraham.

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Likewise, when applied to the Lord Jesus Christ, it is a phrase which refers to the deep affection

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between God the Father and God the Son.

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But secondly, this phrase the only begotten, according to Vine's dictionary, refers to

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him as the, quote, sole representative of the being and character of the one who sent

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him.

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And so he was the unique revelation of God, the only begotten son of God.

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Now, did Jesus Christ know of this special relationship to the Father as the Son of God?

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How early did he know that in his human life after the incarnation, after God the Son was

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united to sinless humanity?

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Did Jesus Christ know as a babe in the manger that he was the Son of God?

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Or as someone has put it, did the babe in the manger know that the world was round?

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What did he know in his incarnation?

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Under the miracle, the miracle of the incarnation, is that when he was born into the world, while

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as God he can never know anything less than everything, nonetheless in his person, his

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incarnation, in his humanity, he was shielded from that knowledge.

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So that as he was there in the manger, he knew what a baby knows, and he increased in

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wisdom and in stature and in favor with God and man.

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He learned.

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He learned as he grew.

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He developed as the God-man.

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You say, that's mysterious to me.

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I don't understand it.

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Neither do I.

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The part of the humility of the Lord Jesus, you remember, is that though he was of the

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very nature of God, he emptied himself, as we studied about a month ago in Philippians

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chapter 2.

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And that self-emptying was the voluntary laying aside of the independent use of his attributes,

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one of them being omniscience, his knowledge of everything.

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Temporarily, that was laid aside in his infancy and childhood so that as a man, as a babe,

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as a child, he grew into manhood, and as he did that, he developed.

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However, because of his sinlessness, because he was perfect man, he developed very quickly,

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intellectually and emotionally, etc.

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So that by the age of 12, he was able to confound those who had their doctorates in Judaism.

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The scribes and the Pharisees in the temple sat in amazement as they listened to this

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child of 12 years of age expound to them their theology.

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At that age, the age of 12, he knew of this special relationship.

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He was understanding who he was because he said to his parents who came looking for him,

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they call, don't you know that I must be about my Father's things, His business.

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And so he understood his uniqueness as the Son of God, even at that age.

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The name Son of God does not in any way imply that he was inferior to God the Father.

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It does not mean that in some way he was created by God and begotten in that sense, but it

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is a title for him which distinguishes him from God the Father and God the Holy Spirit.

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He is God the Son, the Son of God.

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That brings me to a third title which we will look at just briefly.

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And to do that, would you turn please to the Gospel of John in the first chapter.

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

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Now who is the Word, the Logos?

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Well, there is no question but that it is Jesus Christ.

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In verse 14, the Word became flesh and dwelt among us.

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We beheld His glory, His shekinah, as of the only begotten from the Father, says John.

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And he identifies Him here as Jesus Christ.

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So the Word is Jesus Christ, and John says in verse 1 as clearly as he could possibly

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state it in the Greek language, and the Word, who is Jesus Christ, was God.

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And so here He is called God.

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Is He God?

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Yes.

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The Bible declares that He is in fact God.

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The Word was God.

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Now beyond the comments, the Spirit-led comments of John here, we have the words of Thomas

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later in the same Gospel.

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Who fell down before the risen Christ and called Him my Lord and my God?

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And Jesus did not rebuke Him because in fact Thomas was right on.

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Thomas was correct in identifying Him as God.

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I'd like you to turn to the book of Hebrews for a moment and look in the first chapter

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at the eighth verse.

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Now the book of Hebrews is a book that argues for the deity of Jesus Christ and His superiority

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in every way over the Judaic religious system.

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And in Hebrews chapter 1 and in verse 8, the Spirit of God leads the writer of this book

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to say, but of the Son, He says, who says, God says, thy throne, O God, is forever and

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ever.

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And so here we have presented God speaking to the Son.

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That is God the Father speaking to the Son.

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And as God speaks to Him, and the quotation here is from Psalm 45, God says to the Son,

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thy throne, O God, is forever and ever, and the righteous scepter is the scepter of His

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kingdom.

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And so God addresses the Son as God.

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There can be no question about the fact who is in view here.

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It is the Son, and He is called God.

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Let me point out to you another name, and that is the name Lord.

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It is true that the word Lord is used of mere human beings in some contexts.

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The term Lord was used in that day as a courteous expression, such as we would call someone

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a sir.

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There were those who were called Lord in that day in that courteous, respectful manner.

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However, we must look at the context to understand whether this is being used merely of a man

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in a respectful way, or if in fact it is a declaration of the deity of the one who is

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so called.

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Would you please turn to Philippians chapter 2.

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Don't go too far from Hebrews because I want to come back there in a moment, but do turn

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to Philippians chapter 2 for a moment.

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I have already referred to the earlier verses in this chapter which speak about His incarnation,

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but because of His humility and His obedience to the point of death, even the death of the

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cross, therefore it says in verse 9, also God highly exalted Him and bestowed on Him

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the name which is above every name, that at the name of Jesus every knee should bow, that

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is of those who are in heaven and on earth and under the earth.

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We probably shouldn't press those descriptions too far.

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The point is that universally every knee will bow, whatever realm it may be.

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Not only will the knees bow, but he says every tongue should confess that Jesus Christ is

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Lord to the glory of God the Father.

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There is no mistaking it that in this context this term Lord is one that refers to the full

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deity of Jesus Christ.

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And the point is that whether one may accept in this life His deity, there is coming a

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time when every person who has ever lived on the face of the earth will be confronted

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with Jesus Christ and will bow the knee and with his tongue confess the deity, the Lordship

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of Jesus Christ.

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In verse 9 when it says the name above every name, in verse 10 the name of Jesus, what

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that means is the name that belongs to Jesus.

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It is the name Lord.

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It is His name in a very special, special sense.

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Now we won't take time to turn there, but in 1 Corinthians 2, 8 the same name is applied

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to Him, but there more fully it says the Lord of glory, identifying Him as the Lord with

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the Shekinah, the presence, the visible manifestation of God from the Old Testament, the Lord of

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glory.

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But I want to consider a couple of passages in closing which likewise strongly state the

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deity of Jesus Christ.

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There are several Christological passages in the New Testament.

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By Christological we mean there are passages that deal with the intricacies of the doctrine

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of Christ.

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One of them is John 1 which we have seen very briefly.

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Another is the one that I want you to turn to now and that is Colossians chapter 1, just

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over a page or two in your Bible.

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Look at these words beginning in verse 15.

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In the context He is talking about God's beloved Son, verse 13.

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You notice that?

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And now it says in verse 15, and He, the Son, is the image of the invisible God.

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This word image is the Greek word icon.

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The Greek idea here is that this one shares in the reality of what it represents.

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In other words, He is the full revelation or image.

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He is the expression of the invisible God.

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Furthermore it says He is the firstborn of all creation.

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Now there are certain cults that jump on that and they say, well you see here it says that

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He is the firstborn.

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That means that He must have been generated at some point.

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He had a beginning.

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The only problem with that is that this word does not refer to that sort of thing at all.

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The term firstborn actually means He is the unique one, the preeminent one of all creation

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or with reference to creation.

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It is a word that adds to chronology means that this one is before all.

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He is before all of creation.

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With reference to character it means He is above all.

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He is above all of creation.

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That is the meaning of firstborn.

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It goes on to say for by Him all things were created both in the heavens and on earth,

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visible and invisible, whether thrones or dominions or rulers or authority.

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All things have been created by Him and for Him.

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Jesus Christ is the creator is what this verse clearly teaches.

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It says in verse 17, He is before all things.

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Now the way that Paul writes this by the Spirit is that after talking about His creative acts

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he says in verse 17, and He is Himself before all things.

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In other words, before there was any creating done, Jesus Christ is.

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Not only is He the creator, it says that He is the sustainer.

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In Him all things hold together.

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He is the power that holds the atom in place.

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Scientists do not understand what keeps an atom from coming apart.

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But biblically and theologically we know where that power resides.

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It is in Jesus Christ who by His word holds all things together.

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And it goes on then to give Him the title of head of the body with relation to the church

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of Jesus Christ.

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This is a brief look altogether, too brief indeed, at one of the key Christological passages

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of the New Testament.

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Before we leave Colossians I want you to simply jump over to the next chapter and look in

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verse 9 where it says regarding Christ, in Him all the fullness of deity dwells.

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What that means is that all of the nature of God, all of the attributes of God, all

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of the fullness that God is dwells bodily in the person of Jesus Christ.

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This is an assertion of His deity.

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And then it makes the amazing statement, and in Him you have been made complete.

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And it says, and He is the head over all authority, or all rule and authority.

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Now there's another Christological passage that bears our looking at before we dismiss,

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and that is Hebrews chapter 1.

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John 1, Colossians 1, Hebrews 1.

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And you can throw in Philippians chapter 2 as well.

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But it's easy to remember the ones.

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John 1, Colossians 1, Hebrews 1.

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God after He spoke long ago to the fathers and the prophets in many portions and in many

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ways, in these last days has spoken to us in His Son.

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Now when the writer says that God has spoken in His Son, he puts that in such a tense,

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that verb in such a tense, that it means that God has spoken once and for all, fully, completely.

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And the implication is He is no longer speaking.

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The point I'm making is that God is not today continuing to give revelation.

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God is no longer giving revelation because His revelation has been consummated.

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He has spoken fully in His Son, now regarding His Son.

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It says, Whom He appointed heir of all things.

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Now there is a title that boggles your mind.

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He is the heir of everything that is.

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And then it says, Through whom also He made the world.

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Now the word world here is not the word for planet earth.

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That is true, that He made planet earth.

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But the word world here is the word actually age or ages.

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Through whom He made the ages.

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The concept of that is actually more than time.

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It refers to the whole universe, time, space, and matter.

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All of that is tied up in this Greek word that we call ages.

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The point is that through the Son, God created, He made the whole universe involving time

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and space and matter.

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It all came into existence through the Son.

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And it says, He is the radiance of His, God's, glory.

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The word radiance is not just a reflection, like the sun reflects off of the moon.

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But it is a word that refers to the outshining.

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It is the brilliance of the Son itself, for example.

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It says, And Jesus Christ the Son is the shining forth, the outshining, the radiance of the

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very glory of God.

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Of course, that was veiled in His humanity.

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It was lived out in His teachings, in His deeds.

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But that visible glory was veiled in His humanity most of the time, with the exception being

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the occasion of His transfiguration.

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Even that outshining of God's glory burst through His human skin, His flesh.

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And it says furthermore here, He is the exact representation of His nature, or God's essence.

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The exact representation is the word character.

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It refers to a stamp, or to an impress, as of a seal, or if you take your typewriter

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and you press down a key, a character is left on the page.

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What's left there is the exact representation of that piece of metal that is down in the

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typewriter.

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Now in Jesus Christ there is a stamp.

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There is a character, the exact image of all that God is in His nature.

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God is invisible to us.

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But He is made visible in the one who is the exact representation of all His essence.

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And then it says, He upholds all things by the word of His power.

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This doesn't really mean that He holds it together.

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Colossians says that.

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But the word here, upholds, means that He carries all things forward.

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He is bearing it.

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The point is that He is carrying all things forward to their appointed destiny.

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He is the one who is the moving force behind history.

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And because He is God, history will one day come to the conclusion that He Himself has

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purposed and appointed.

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He upholds, He carries forward all things by the word of His power.

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And it says, when He, that's the Son, had made purification of sins, He sat down at

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the right hand of the majesty on high.

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The right hand referring to the place of complete acceptance and equality, the place of designated

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power and authority.

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Once more, this has been an altogether too brief a look, but for the purpose of this

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series, perhaps it will be sufficient to point out to you that the Bible clearly teaches

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and presents in the most forceful language that human beings can create, the deity of

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Jesus Christ.

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Now because He is God, as well as man, His atonement for our sins is sufficient.

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As it says in Hebrews chapter 2 and verse 9, we do see Him who has been made for a little

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while lower than the angels, namely Jesus.

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Because of the suffering of death, crowned with glory and honor, that by the grace of

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God He might taste death for everyone.

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How could His death provide atonement for people of all ages?

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How could there be sufficiency in the death of one person for all people who have ever

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lived?

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Only because He is God.

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Can He be the propitiation for our sins and not for ours only, but for the sins of the

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whole world?

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There is sufficient merit in His death for the salvation of everyone who has ever lived.

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It does not mean that all will be saved, sadly, because there are those who spurn Him and

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reject Him, and thus they miss the only hope of salvation there is.

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But the point that the Word of God makes that as far as sufficiency is concerned, the death

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of Jesus Christ because He is God, as well as man, was sufficient for all men.

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And for your sins, for my sins.

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Praise God for that.

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And then in verse 18, one final application.

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Because He is God, as well as man, His understanding and sympathy of your trials, weaknesses, and

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temptations is perfect, and He is able to come to your aid.

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It says, for since He Himself was tempted in that which He suffered, He is able to come

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to the aid of those who are tempted.

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Because He is man, He knows by experience what you and I pass through in this world,

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and He can identify with us in it.

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But because He is God, beloved, He is able to come to our aid.

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He has all of the power and the grace that is necessary to meet our every need in every

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trial and every temptation.

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00:43:34,780 --> 00:43:44,040
He is sufficient as our high priest because He is God, as well as man.

456
00:43:44,040 --> 00:43:52,360
Tonight, you and I worship one who is deity.

457
00:43:52,360 --> 00:43:54,760
Come in humanity.

458
00:43:54,760 --> 00:44:03,360
One diminished deity in perfect humanity and perfect humanity in one person.

459
00:44:03,360 --> 00:44:08,840
That is Jesus Christ, our Lord, the one whom we worship.

460
00:44:08,840 --> 00:44:15,800
I'd like for us to sing in closing a devotional hymn that comes out of this truth.

461
00:44:15,800 --> 00:44:22,120
It is number 242.

462
00:44:22,120 --> 00:44:31,600
Notice the words of the composer, majestic sweetness sits enthroned upon the Savior's

463
00:44:31,600 --> 00:44:32,600
brow.

464
00:44:32,600 --> 00:44:42,040
Let's stand together as we sing number 242.

465
00:44:42,040 --> 00:44:55,280
Let's sing it together.

466
00:44:55,280 --> 00:45:03,840
Majestic sweetness sits enthroned upon the Savior's brow.

467
00:45:03,840 --> 00:45:14,000
His head with radiant glories crown, His lips with grace or flow,

468
00:45:14,000 --> 00:45:19,760
His lips with grace or flow.

469
00:45:19,760 --> 00:45:29,400
No mortal can with Him compare Among the sons of men.

470
00:45:29,400 --> 00:45:39,640
Fairer is He than all the fair Who fill the heavenly train,

471
00:45:39,640 --> 00:45:45,560
Who fill the heavenly train.

472
00:45:45,560 --> 00:45:55,760
He saw me plunged in deep distress And flew to my relief.

473
00:45:55,760 --> 00:46:06,240
For me He bore the shameful cross And carried all my grief,

474
00:46:06,240 --> 00:46:11,760
And carried all my grief.

475
00:46:11,760 --> 00:46:21,480
To Him I owe my life and breath And all the joys I have.

476
00:46:21,480 --> 00:46:31,480
He gave me my honor and blessed me with all my grief,

477
00:46:31,480 --> 00:46:36,040
And saved me from the grief.

478
00:46:36,040 --> 00:46:39,280
Notice the words on the last verse as we sing it.

479
00:46:39,280 --> 00:46:48,000
Since from His bounty I received Such proofs of love divine,

480
00:46:48,000 --> 00:46:59,800
Had I a thousand hearts to give, Lord, they should all be Thine.

481
00:46:59,800 --> 00:47:06,960
Lord, they should all be Thine.

482
00:47:06,960 --> 00:47:13,400
Let's bow together.

483
00:47:13,400 --> 00:47:24,000
Jesus Christ, we acknowledge You as Lord, as Deity, and we worship You.

484
00:47:24,000 --> 00:47:30,520
Indeed, if we had a thousand hearts, they should all be Yours.

485
00:47:30,520 --> 00:47:38,800
But all we have is one heart, and what we have we bring to You.

486
00:47:38,800 --> 00:47:45,880
And we offer to You the living sacrifice of ourselves.

487
00:47:45,880 --> 00:47:53,600
All that we are, all that we have, all of our potential.

488
00:47:53,600 --> 00:48:00,840
It is right that we do this because of who You are and what You've done.

489
00:48:00,840 --> 00:48:03,840
Lord Jesus, thank You.

490
00:48:03,840 --> 00:48:11,240
Thank You for coming into the world as Son of Man and Son of God.

491
00:48:11,240 --> 00:48:13,880
We agree with the hymn writer who said,

492
00:48:13,880 --> 00:48:22,440
Fairest, Lord Jesus, You are the fairest of all to us.

493
00:48:22,440 --> 00:48:25,080
And we love You.

494
00:48:25,080 --> 00:48:34,600
And we give You ourselves afresh tonight in love and surrender.

495
00:48:34,600 --> 00:48:55,640
Amen.