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Thank you very much. Welcome to Straight Path Baptist Church. Please find a seat, grab a hymnal, and open up that hymnal to song number 140. We'll be singing song number 140, We Have an Anchor, and that is song number 140. We have an anchor to chase the storm, Set fast and sure that the wave goes on, Fasten to the cloud, reach for the gate, Grab it for it long, and the storm goes on. We will stand with you till the storm comes down, Long till the storm comes by, and the storm goes on. Till the storm comes by, and the storm goes on. We have an anchor to chase the storm, Set fast and sure that the wave goes on, Fasten to the cloud, reach for the gate, Grab it for it long, and the storm goes on. We have an anchor to chase the storm, Set fast and sure that the wave goes on, Long till the storm comes by, and the storm goes on. We have an anchor to chase the storm, Set fast and sure that the wave goes on, Fasten to the cloud, reach for the gate, Grab it for it long, and the storm goes on. We have an anchor to chase the storm, Set fast and sure that the wave goes on. We have an anchor to chase the storm, Set fast and sure that the wave goes on. We have an anchor to chase the storm, Set fast and sure that the wave goes on. We have an anchor to chase the storm, Set fast and sure that the wave goes on. We have an anchor to chase the storm, Set fast and sure that the wave goes on. I stand with thee. Sing it out. I stand with thee. I stand with thee. For my salvation is, I stand with thee. The love in heaven, will save as we love thy children. So praise the God of truth, and praise his freedom. I stand with thee. I stand with thee. I stand with thee. O say can you see, by the dawn's early light, What so proudly we hailed at the twilight's last gleaming, Whose broad stripes and bright stars through the perilous fight, O say can you see, by the dawn's early light, What so proudly we hailed at the twilight's last gleaming, What so proudly we hailed at the twilight's last gleaming, What so proudly we hailed at the twilight's last gleaming, What so proudly we hailed at the twilight's last gleaming, What so proudly we hailed at the twilight's last gleaming, What so proudly we hailed at the twilight's last gleaming, What so proudly we hailed at the twilight's last gleaming, What so proudly we hailed at the twilight's last gleaming, What so proudly we hailed at the twilight's last gleaming, What so proudly we hailed at the twilight's last gleaming, What so proudly we hailed at the twilight's last gleaming, What so proudly we hailed at the twilight's last gleaming, What so proudly we hailed at the twilight's last gleaming, What so proudly we hailed at the twilight's last gleaming, What so proudly we hailed at the twilight's last gleaming, What so proudly we hailed at the twilight's last gleaming, What so proudly we hailed at the twilight's last gleaming, When I speak of love, I'll impress, I'll impress over you. Just like his love, he loved it before. He will reject it, will let it go. Oh, so very soon, when tears are still, thank God you've gladness will pass over you. When I speak of love, when I speak of love, when I see the love, when I see the love, I will pass, I will pass over you. Oh, what will pass you? Go around the sun. Change us to heaven, change us to shore. All who can be born, safe from the storm. No people pass, no pass over you. When I speak of love, when I see the love, when I see the love, I will pass, I will pass over you. This time the offering plays go around. As the offering play goes around, follow along with Brother Gabriel as he reaches those from Mark 15. And that is Mark, chapter number 15. Mark, chapter 15, verse 1 of the Bible reads, And straightway in the morning, the chief priests had a consultation with the elders, the scribes, the whole council, the bounders, and carried them away, and gathered them to Pilate. And Pilate asked them, Are thou the king of the Jews? And he answered and said unto them, Thou sayest it. And the chief priests accused him of many things, and he answered nothing. And Pilate asked them again, saying, Answerest thou nothing? Behold how many things they witnessed against him. But Jesus, he had answered nothing. So that Pilate borrowed them. Now at that feast, he released unto them one prisoner, whomsoever they desired. And there was one named Barabbas, which laid bound with them, that had made an insurrection with them, who had committed murder and the insurrection. And a multiple, crying aloud, began to desire what to do, if he had ever done unto them. For when Pilate answered and sang, Will ye that are released unto you, the king of the Jews? For he knew that the chief priests had delivered them and entered them. The chief priests moved them, that he should rather release Barabbas unto them. And Pilate answered and said again unto them, What will ye that shall do unto him, whom he called the king of the Jews? And he cried out again, Crucify. And Pilate said unto them, Why? What evil hath he done? And they cried out for more, exceeding, Crucify. And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus. And he had scourged them to be crucified. And the soldiers led them away into the hall across the taurine. And they called together to hold back. And they clothed him with purpose, and laid in a crown of thorns, and put it about his head, and began to salute him. Hail, king of the Jews! And they smote him on the head with a wreath, and spit upon him, and bowed on their knees, worshipping him. And when they had mocked him, he took off the purple from him, and put his own clothes on him, and led him out to crucify. And they compelled one Simon, Cyrene, to pass by, coming out of the country, the father of Alexander Rufus, to bear his cross. And they bring him unto the place, called Gathol, which is, being interpreted, the place of sculp. And they gave him to drink wine, mingled with myrrh, and he received a knife. And when they had crucified him, he departed his gardens, passing lots upon him, whatever he managed to take. And it was the third hour, and they crucified him. And the superscripture, his accusation, was written over him, the king of the Jews. And with him they crucified two thieves, the one on his right hand, and the other on his left. And the scripture was filled with sales, and he was numbered with transgressions. And they then passed by a railroad, ragging their heads, and sang, Ah, thou that destroys the temple, and build us in three days, and save thyself, and come down from the cross. Likewise, also the chief is a moth, set among himself with his scribes, and saved others himself that cannot save. Let Christ, the king of Israel, descend now from the cross, that we may see and believe, and that he that would crucify with him will be violent. And when the sixth hour was come, there was darkness over the whole land, until the ninth hour. And at the ninth hour, Jesus cried with a loud voice, saying, Ye lo, ye lo, thou that sabbath me, which is, being interpreted, my God, my God, why hast thou forsaken me? And some of them that stood by, when they heard it, said, Behold, he calleth Elias. And one ran, and filled a sponge full of vinegar, and put it on a wreath, and gave him the drink, saying, Let alone, let us see whether their lives would come, did they come down. And Jesus cried with a loud voice, and gave up the ghost. And the veil of the temple was red and twain, from the top to the bottom. And when a centurion stood over against him, and saw that he so cried out, and gave up the ghost, he said, Truly this matter is the Son of God. There were also women looking on the far off, among whom was Mary Magdalene, and Mary, the mother of James, the last, and Joseph, the Sloan, who also, he was in Galilee, followed him, and ministered unto him, and many other women which came up with him to Jerusalem. And now the evening was come, because there was a preparation, that is, the day before the Sabbath, Joseph, or Abarathai, an honorable counselor, who also waited for the King of God, and came, and went boldly into Pilate, and created the body of Jesus. And Pilate marveled that he were already dead, and calling unto him the centurion, he asked him whether he had been, meanwhile, dead. And when he knew of it as a centurion, he gave the body to Joseph, and he bought the fine linen, and took him down, and wrapped him in the loose, and laid him in the cemetery, which was huge, out of a rock, and rolled a stone, from the door of the cemetery, and Mary Magdalene, and Mary, the mother of Joseph, who he held where he lay, but while he was praying for us. Lord most rest his heavenly Father, we thank you for this time, to allow us to gather, Lord God, we ask you to bless everybody here. We ask you to bless the mind, and the mouth, and pastor, so that he may boldly preach your word. Lord God, we ask you to bless our ears, and our hearts, so that we can receive your word, with all gladness. In Jesus' name we pray, amen. Amen, so I know we read Mark 15 a few weeks ago, in its entirety, but I wanted to read it again this morning, simply because I'm gonna be wrapping up this chapter, this evening, or this morning, rather, and we've looked at, of course, several things, regarding the crucifixion of Christ here, about Barabbas being released, and all of those things that I've preached the last couple of weeks, and I wanna belabor by recovering all that again, but if you remember, we've gotten to the point, where Christ, at this point, has been led up to, as it says there in verse 22, the place Golgotha, which is being interpreted, the place of a skull, and I'd often wondered why they call it that, why do they call it the place of a skull? Now I've never been to Jerusalem, I've never been to Israel, I've never even been anywhere on that side of the Atlantic, but from my understanding, from other people that have been there, where they traditionally say Christ is crucified, the place that he is crucified, actually does look like a skull, and I have seen a photo of that, somebody I knew went there, and he showed me a photo of this place, and no doubt about it, when you look at it, it looks like a skull, so I don't know if that was just a coincidence, or the Romans being such as they were, at that time thought it would be a nice touch to crucify people in such a horrible manner in a place that looked like a skull, but that is the reason why I believe they call it that, just because it looks like it, and that's not uncommon, we have similar things, we call certain mountains and things like that, by different names, I remember when I lived in Jackson Hole, Wyoming, with my dad for a little while, there was a series of mountains called the Sleeping Indian, because if you looked at it, it looked like an Indian lying on his back, with his arms folded, so that's why they're calling it that, simply because it just looks like it, the actual shape of that place, the geology there, whatever you want to call it, but notice in verse 23 it says, and when they gave him, they gave him to drink wine mingled with myrrh, and he received it, but he received it not, so Christ, again, the Bible is giving us this detail, is that when he is suffering upon the cross, he's refusing to take any kind of a pain numbing agent, he's fully taking on all of the pain of being crucified, and I don't want to go into great detail this morning about crucifixion, because there's a broader point that I want to make here, but let's not just gloss over the fact that we're in the midst of Christ, hanging from the cross, nails have been driven through his hands, nails have been driven through his feet, or on nail has been driven through his feet, and he is literally being asphyxiated, choked to death basically on that cross, people think how do you die upon the cross, it's from really not being able to breathe, this is at least from what I've been told from other preachers, people cite history or whatever it is, maybe extra biblical teachings that teach us when you're being crucified in order to actually be able to draw breath you have to raise yourself up, and of course there's nothing supporting him, but literal nails that have been nailed in the woods, so imagine anyone that's driven a nail through their hand, I don't know that I've ever experienced it, I've seen other people do it, I can't remember ever having done it, but who here has ever pierced themselves with a nail? Yeah, several hands have gone up, I remember my dad did the same thing, of course we're talking much smaller nails than would have been used to actually hang somebody on a cross, a full grown man would have taken quite a robust set of nails, but I remember seeing my dad do that, he was messing with the nail gun and one of the nails had shot out and it went through the meat of his thumb and it came out and it went into the meat of his palm, so it had like, and I remember it because he came around the corner and he said hey check it out, he took the rag off and he slipped his finger back and forth on the nail, and I was seven, eight years old, so I'm trying to like let you guys in to some of my past when I get a chance so you can help explain why I am the way I am, okay, so maybe this will start to make more sense the longer you come here and I share some of my personal background, you'll say oh we're connecting the dots, it's all making sense now, right, so he does that and then I, you know, young boy, six, seven, eight years old, kind of freak wig out, you know, and then he pulls the nail out in front of me and then the story goes that I immediately said, do it again, you know, and of course I do remember him doing that, but that's a very painful thing, I remember seeing other people, you know, having shot themselves in the hand with nails, you know, doing carpentry and things like that, and that, just that little nail, you know, just, you know, even us stepping on attack, right, is we are, suffer pain, imagine what Christ is going through here and of course, you know, if there's ever a time to take some kind of a, you know, myrrh, the wine, to try to numb some of that pain, this, you know, we probably wouldn't blame anybody for having done that in this situation, right, but there he is, Christ on the cross, being crucified for our sins and even in the midst of that agony, you know, and even of just trying to draw breath, having to lift himself up on nails and he's refusing to take any kind of a, anything that would numb the pain, he's taking on the sins of the world, he receives it not. It says in verse 24, and when they had crucified him, they, speaking of the, of course, the soldiers that were there, parted his garments, casting lots upon them that every man, what every man should take and if you would keep something there, but if you want to go over to Mark, excuse me, John 19, keep something in Mark 15 and go over to John 19, this is something, of course, that was prophesied in Psalms, the Bible says they, in Psalm 22, they part my garments among them and cast lots upon my vesture, okay? You know, it would be interesting sometime at some point in the future to go through and just look at all the different ways in which Christ fulfilled prophecy and all the, you know, different parts of his life and even here in his death, he's fulfilling this prophecy that was prophesied, you know, thousands of years before it happened that they would part their garments among them and cast lots upon his vesture. You look there in John 19, verse 23, it says, then the soldiers, when they had crucified Jesus, took his garments and made four parts to every soldier apart and also his coat. Now the coat was without seam, woven from the top throughout, right? So when it's saying they're parting his garments, I believe what they're taking, you know, they're taking maybe, you know, some part of the fabric and actually dividing the fabric, actually tearing it up and, you know, evenly distributing that among themselves into these four parts and that way they'd all have an equal portion, but then they noticed the coat, the coat is made in such a way that you wouldn't want to tear it, right? So it's not like, now they have to decide, hey, well, how are we gonna divvy up the coat here, okay? And again, it's quite the scene that this is what's taking, you know, this is what these guys are doing while there's three men being crucified right next to them and you can see how this has just become, you know, just mundane to them. This is just another day, just another day of, you know, crucifying some people and let's not forget to divide up their garments, right? And this gives you kind of an insight into the type of people that were surrounding Christ in the midst of his agony. He wasn't getting a lot of sympathy from these folks and they come to his coat. Now his coat was out seen, woven from top throughout. Therefore, excuse me, verse 20, they said there among, therefore among themselves, let us not rend it, but let us cast lots for it whose it shall be that the scripture may be fulfilled, which saith, they parted my raiment among them and for my vesture they did cast lots. These things, therefore, the soldiers did. So they tear up the fabric and then when it comes to the coat, they actually cast lots. We don't know exactly what that means to cast lots. Of course, it was some way of just by chance determining, it'd be kind of like drawing the short straw, that kind of a thing, whatever that means exactly, I don't know, but it's just some kind of quick, you know, rock, scissors, paper type of thing where they, you know, the winner obviously gets the coat. Now, one thing that we might forget is that if these soldiers are dividing up Christ's clothing, if they're casting lots for his coat, right, which would have been his outer garment, meaning that the rest of the vesture or what he was wearing was torn apart, meaning, you know, that's what they're tearing up, meaning that Christ is naked upon the cross. Now, I don't know what kind of undergarments might have been back then. I don't know if they're worthy or that type of thing, but that's an aspect that we don't often think about when it comes to the crucifixion of Christ is that not only is he being publicly executed and being through great pain, but he is to at least some extent, you know, exposed to the elements in his nakedness, and of course, the Bible teaches that nakedness is a shame, and that's not even really something that the Bible has to bring to our attention. You know, we all, if we're normal people, you know, experience shame whenever we find ourselves, you know, hopefully we never do, but if we ever did, you know, if we were ever exposed in that way, we would be very embarrassed about that. We would, you know, seek cover. We would try to cover ourselves and hide our nakedness, right? So, again, that's just another aspect of the crucifixion of Christ that maybe we don't often think about. Yes, there's the pain that's involved. There's the callousness of those that are there just kind of casually, you know, going about their business dividing up as garments, but that being the case, meaning that his garments are not upon his body, and he's being put to an open shame before everybody. And let's not forget the people that he's being put to shame in front of. You want to go back to Mark chapter 15. Of course, those that had been his enemies, those that had caused a lot of this to come to pass are there, and they're openly, verbally mocking him in this, of course, you know, his hour of greatest pain and suffering that he's going through. It says in verse 25, And it was the third hour, and they crucified him. And the superscription of his accusation was written over the king of the Jews. And with them they crucified two thieves, the one on the right hand and the other on his left. And the scripture was fulfilled, which saith, And he was numbered with the transgressors. And they that passed by railed on him, wagging their heads, and saying, Ah, thou that destroys the temple, and buildest it in three days, save thyself, and come down from the cross. So they're not saying this. They're not pleading. They're not asking him to do a miracle. They are railing on him, the Bible says. They are mocking him. They're wagging their heads. They're kind of, you know, I don't know exactly what that means, but, you know, we all have certain gestures or body language. You know, when we start to mock or become sarcastic, you know, people start to take on even certain physical gestures, non-verbal communication, right? So that's kind of the wagging of the head. You know, I don't want to make light of what's taking place here, but that's kind of like, you know, maybe the noodle-necking or something like that. Who knows exactly what that means, but it just shows that they're being very open. They're being very vocal about their mocking Christ, and, of course, consider the fact that it's while he's being crucified, and they're saying, Come down, save thyself, verse 30, and come down from the cross. Likewise, also the chief priests mocking said among themselves of the scribes, He saved others. Himself, he cannot save. So, again, they have delivered Christ for envy's sake. The Bible makes that very clear. They've been envious of Christ and all the works that he's been doing and the multitudes that have begun to follow him. And, of course, all the times Christ has publicly put them to shame, and rightfully so. He's put them in their place, in the temple, multiple times. I mean, Christ has, you know, really taken it to them. Now they're kind of seizing upon their opportunity to mock him in return. And, of course, Christ doing it was a righteous thing because these are wicked people. These men, I believe, that are mocking him, and I can't speak for the whole group, but at this point, you'd have to imagine that many of these people are reprobate, that he's being surrounded by several of these, you know, the chief priests and others, his enemies, I believe, were even reprobate. So there's many aspects to the crucifixion of Christ that we don't always think about beyond just the physical suffering that he endured, right, and the fact that he took on the full brunt of it, not receiving the myrrh and the wine mingled, the fact that he was naked to some degree, probably to a great degree, if not altogether, exposed to the elements, which is a shameful thing. He's been beaten. Of course, we don't often maybe always consider the fact that he's being surrounded by some of the worst people, okay, and not just the soldiers. Obviously, the soldiers, you know, when you're not giving them a pass, what they did was wicked. They're evil. They're battle-hardened people, but I don't believe that these guys will see here that a centurion that's standing by gets saved at this point, that believes on Christ during the crucifixion and as things become to pass. However, there are others that are there, the Jews, the chief priests, that I believe, if not all of them, at least probably the vast majority of them, were reprobate, and, you know, I do want to take a minute to kind of remind us of this doctrine because it is an important doctrine, okay? You know, it's interesting. I've heard recently, you know, one of the criticisms that often come across or come our way as those that may be preachers, you know, in the new IFB is that, you know, we just talk so much about reprobates, you know, and it's like every sermon we bring up reprobate, I haven't been keeping track. I don't know, maybe others have, but I don't think I bring up reprobates every single sermon. However, when I'm here in Mark chapter 15 and you see what's taking place, you have to kind of come up with an explanation and I think it's a convenient time to be reminded once again that there are people in this world that cannot be saved. And again, it's important because we have so many Baptists today, so many Christians today that want to reach out to people and waste their time trying to reach people that cannot be saved, that are a reprobate concerning the faith. They are rejected of God. That's what it means to be a reprobate. If you would, go over to, I'm going to be in John a couple times this morning, but go over to John chapter number eight, John chapter number eight. I'll remind us of some other passages in John. Then Jesus said unto him, except you see signs and wonders, he will not believe. So there's these people here that are mocking Christ. They're saying, oh, he saved himself. Others, he cannot save. Let Christ the king of Israel descend now from the cross that we may see and believe. And they that were crucified with him reviled him. Of course, we know later one of those thieves later believed on Christ. But notice what they're saying. They're mocking and they're saying, hey, come on down. If you would just come down from the cross and let us see you do that, if you saved yourself like you saved others, you know, we would believe. But the fact is, is that even if Christ had done that, I don't believe that those men would have believed because of the fact that they were reprobates. Let's not forget the fact that Christ did many wonderful works in front of their very eyes. Christ has done amazing things. In fact, in John 10, Christ speaking to them, implores them to believe on him because of the works. He said, if I do not the works of my Father, believe me not. But if I do, though you believe me not, believe the works, the works that he's already done. Look, Christ has already done and preached and said enough for anyone to choose to believe on him. He's proven who he is. And many obviously have believed on him. That's why I do not subscribe or believe that if he had come down from the cross, which of course he couldn't have done because he had to fulfill the work that was given to him, which is why he said before his death it is finished. But even if he were able to come down from the cross, these men that are mocking and wagging their heads and railing on him would not have believed. They would have come up with some other reason and they would have said get him back up there and they would have tried to find some other way to destroy him because they are reprobate concerning the faith. That's why Christ when he's saying hey, believe the works, that you may know and believe that the Father is in me and I in him. And of course, there were many Jews, many of the Pharisees that did get saved, but there were also others that could not believe. Again in John 14 he said believe me that I am in the Father and the Father in me or else believe me for the work's sake. Why are they mocking him and saying oh, if you would just come down from the cross, we would believe? Because they know he's not going to do that and they don't even believe that he could do that and even if he could, they wouldn't have believed because he's already done so many works that should have been convincing enough. I mean isn't that what even atheists say today? Why doesn't God just show up? If I could just see a miracle, I would believe. You know what? A wicked and adulterous generation seeketh after a sign and no sign shall be given except for the sign of the prophet Jonas. For as Jonas was three days and three nights in the belly of the whale shall the son of man be three days and three nights in the heart of the earth. That's the only sign that we are given today is the sign of Christ's death, burial, and resurrection. You either believe that by faith or you don't. Now, there are no works to be done today to convince people because that's not faith. If you look at John chapter 8, if I had you go there, I believe I did. Verse 42, Jesus said to them, If God were your Father, you would love me, for I proceeded forth and came from God. Neither came I of myself, but he sent me. Why ye do not understand my speech? Even because, don't miss this, ye cannot hear my word. Now, is it because he's speaking to a bunch of deaf people that he said this? No, obviously they're hearing what he's saying in this moment, but he's telling them they're hearing him say the words, ye cannot hear my word. So what he means by that is you cannot understand my word. You're hearing it, but it doesn't make sense to you. It's not registering with you. Ye of your father the devil, right? And the lust of your father ye will do. Now, here's something people need to understand. We either are children of God and then there's the children of the devil, but then there's people that are neither, right? Your typical just unsaved person is not automatically chalked up as a child of the devil, a son of Belial, as you would see often in the Old Testament, right? Just because somebody is unsaved does not make them a child of the devil. That's an important thing to remember because I think sometimes some Christians, those that get saved and start living for the Lord, they just start to chalk everybody else up as, you know, just some horrible, wicked sinner, okay? Obviously, we've all sinned, but, you know, there's probably even unsaved people out there that maybe even live a godlier life, so to speak, than a lot of Christians that are saved. That's certainly possible. There's probably a lot of people that have put their faith and trust in a false religion like Catholicism and others that are probably living a more squeakier, clean life than a lot of even of God's own people. Does that make them a child of the devil? No, it just makes them unsaved. What he's saying here of your father the devil, what he's saying is you're a reprobate. You have been born into his kingdom. You have your father the devil and the lust of your father he will do. He was a murderer from the beginning and abode not in the truth because there is no truth and when he speak of the lie, he speak of them as alone because you have a liar and the father of it and because I tell you the truth, ye believe me not. If you would, go to John chapter 12. John chapter 12. The point I wanted to make there in John 8 in verse 43 was that he said, ye cannot hear my word. Ye cannot hear it. If you were of my father, you would hear it. But because you were of your father, you can't hear my word and you will not believe. In fact, Jesus says that there's some people as was prophesied in Isaiah that could not believe meaning it is not possible for them to believe. John chapter 12 verse 31 it says, now is the judgment of this world. Now shall the prince of this world be cast out and if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. The people answered him, we have heard out of the law Christ abideth forever and how sayest thou the son of man must be lifted up. Who is the son of man? And Jesus said unto them, yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you. For he that walketh in darkness knoweth not whither he goeth. While ye have the light, believe in the light, that ye may be children of the light. These things spake Jesus and did hide himself from them. But though he had done so many miracles before them, yet they believed not on him. So Christ, it's not, you know, they're sitting here wagging their heads, they're railing on him, they're saying, oh dude, come down and we'll believe. But yet he's already done so many works and they believe not on him. They've been given opportunity after opportunity after opportunity, miracle after miracle after miracle to believe on Christ. So much has been done and said already in his ministry that it has just been evident that he is the son of God and that they should believe on him. So why didn't they? Well, verse 38, it says, but the saying, well, let's back up again and read in verse 37. But though he had done so many miracles before them, yet they believed not on him. Why? That the saying of Isaiah, Isaiah the prophet, might be fulfilled, which he spake, Lord, who hath believed our report and to whom hath the arm of the Lord been revealed. Therefore, they could not believe because that Isaiah saith, that Isaiah saith again, he hath blinded their eyes. So in Isaiah, it's prophesied and it's being fulfilled here in Christ's ministry that there are a group of people that could not believe. It's not possible for them to believe. Now, does God want all to, God is willing that nobody should perish, that none should perish but that all should come to repentance. He said whosoever believeth on him should not perish, should not perish but have everlasting life. God wants all men to believe and yet there are some people that are not going to believe. They have hardened their heart. And I think, you know, some people have a hard time with this doctrine because they cannot, they can't understand the idea that there's some people that God is not gonna permit to be saved. Well, I thought God loves everybody. Yes, for God so loved, loved, right, past tense the world that he gave his only begotten son that whosoever believeth on him might have everlasting life. He did love everybody at some point but like Pharaoh in the Old Testament in Moses' day, people when they're given opportunities to believe on Christ, they reject him, they choose not to, they begin to harden their own heart. People, as it says in Romans 1, we can go read it that, you know, even as they did not like to retain God in their knowledge, God gave them over to reprobate minded. So they started it with God. They're the ones that decided that they're not gonna believe on Christ, they harden their heart first. And that is why I believe many of these people that Christ's crucifixion that are mocking him and even saying things like, oh, come down and we'll believe. They wouldn't believe even if he did because they're reprobate because they've been given opportunity after opportunity. So many miracles have been done before them and yet they did not believe. And it got to the point already by the time they get to the crucifixion that their hearts have been hardened and God has rejected them and the prophecy of Isaiah has been fulfilled. Therefore, they couldn't Therefore, they could not believe. And the other point I want to point, Mike, I want here is who's doing the blinding here? Isaiah said again, he hath blinded their eyes and hardened their hearts. So who did the blinding? Who did the hardening? God did. Who's the he there? The Lord. The Lord hardens people's hearts and the Lord will blind the eyes of some that they should not see with their eyes nor under stare with their heart and not be able to hear his word, right? And be converted and I should heal him. These things that Isaiah when he saw his glory and spake of him. Of course, that was and even Isaiah's day, you could have applied that to many in Old Testament Israel, to those who he was preaching with at that time, but it was also prophetic to the time of Christ and it's showing us that it's teaching us this doctrine that there are people that God blinds. There are people in this world of whom God's heart, he hardens. God hardens the hearts of some people and usually it's those, it's always those in fact, they begin to harden their heart first. And if you're struggling with this, I don't want to take the time to go to Romans 1 and read all of that. I think many of us understand this. They don't want to retain God in their knowledge and therefore God gives them over to reprobate mind. They don't want to believe on the teachings of Christ. They don't want to believe the miracles that he's doing. They're envious and they begin to harden their hearts so God says, okay, well, I'll just blind your mind altogether and you will not be able to believe. This is the danger in rejecting the gospel. If you look at, I'll just read to you in Psalms 14, the Bible says, the fool has said in his heart, there is no God. It's a foolish thing. Well, one, because it's just dangerous. It's dangerous to begin to harden your heart towards the things of God. It's dangerous to reject Christ because we can get to a point, well, unbelievers, those of us that are saved, we're safe from this, but unbelievers can get to a point where God just gives them over to reprobate mind. You say, well, where is that? I don't know, right? We don't want to get in a hair trigger and start deeming every person that rejects the gospel as a reprobate, but no doubt every time you reject the gospel, you are a little bit closer. You're a little bit closer to rejecting or to being given over. I believe that, that there is a point that people will cross where they will become reprobate, and that's a scary thing. It's a foolish thing to say that there is no God, and what's foolish about it is one, not just because it's dangerous, but because of the fact that God, it's so evident that there is a God. I mean, think about how evident it was to these people that Christ was the Son of God. I mean, how much more, I mean, that's what Christ is saying. If you don't believe me for my word's sake, believe me for my work's sake. I do the works of my Father. Believe me for the miracles. Right, what he's saying is it's obvious who I am. I've made it perfectly plain that I am the Messiah. That's what he's saying. And, you know, if you remember even early on in Christ's ministry, many times he would silence the devils. He would not allow himself to be made known abroad because he didn't want to be thronged, right? But later we'd also see that he did allow him to be published abroad. At this point, everybody knows about him. People are anticipating him in Jerusalem just days before waiting for him to come and to show himself for the Passover. They know who he is and his miracles have been done and people have rejected him. And the same thing is true today. The existence of God, I can't prove it beyond a shadow of a doubt, but why should we have to? This is why it's such a foolish thing to say there is no God. Because the Lord, it's just so evident that there is a God, that there is a creator. And it's always interesting to me when you hear people who, you know, don't, who subscribe maybe to, you know, evolution. They don't believe in a creation, like a literal creation. And yet they can't help themselves often when they're speaking about, you know, human biology. They'll still use this determinate, this terminology where they'll say things like, well, the way we're designed, the way we're built, the way we're made, right? But it was like, well, wait a minute. I thought there was no God. I thought we all just, we weren't designed. This is all chance. You can't say we were made this way or designed that way, you know, but they just can't help themselves, right? Because that's just, they say it. And then a lot of these people, they're not, they don't believe the Bible. They don't believe the creation story. They believe that, you know, we all came from some single-celled organism billions and billions of years ago after everything exploded out of nothing, right? But we're the wild, we're the ones that believe crazy nonsense, right? You know, we just believe in the beginning God said, right, and you believe in the beginning nothing and then everything, right? Everything came out of nothing, including the space that everything expanded into in a nanosecond or whatever. Like, you know, it's, it takes more faith to believe that than just to believe the Bible, my friend. That's why the Bible says, the fool has said in his heart, there is no God. You just look around at creation. The Bible says that the Lord is known by his judgment, which he executed. I love that verse, Psalm 9, verse 16. You know, the Lord's known by many different ways, right? We can look at, you know, evidence for the flood. We can look at just the balance of everything in nature, just the way everything is just held in perfect harmony and how everything is just so finely tuned and just the magnificence of creation, just the overwhelming evidence of a creator in that it just can't be by chance that things just happen, right? Everything is just held in just perfect harmony, okay? And if things were just off a little bit here and there, none of it would work. It's amazing. But what I like is the fact the Bible says that God is known, the Lord is known by the judgment, which he executed. You know, the evidence of the flood, and that's not just the evidence of God. That's the evidence of God's judgment, the evidence of Sodom and Gomorrah being rained on with fire and brimstone from heaven. That's just the evidence of God's existence. That's the evidence of God's existence in that God is a wrathful, vengeful God who executes judgment upon the earth. This is why it's such a foolish thing to say there is no God, one, because it flies in the face of so much that it's just apparent in creation, but two, it's foolish because you're saying that there is no judgment, that God is not a God that executes judgment in the earth. And he is a God that judges in the earth, and he does execute judgment in the earth. The wicked is snared in the work of his own hands. Let's go on through our story, though, and go back to Mark chapter 33, or 15, verse 33, excuse me. As I said, I do want to wrap this up this morning, this chapter at least. Coming into the end of the book of Mark, what do we see here at this crucifixion? Well, we see not just, of course, Christ's suffering, which is evident. We all understand that the crucifixion was a brutal, merciless way to die. It was a slow, painful death that we could probably just spend the whole morning contemplating. But beyond that, maybe some of the aspects we don't think about, the shame of his nakedness, the cruelty of those that were there, those that were callous, just kind of going about the business with the Roman soldiers, not really having any compassion for the plane that they're inflicting upon these people, and Christ in particular, but also that there are these reprobates that are surrounding him, mocking him, and railing on him. Not exactly the people you want around the deathbed. A bunch of reprobates, but that's another aspect of his suffering we might not always think about, and how foolish those people are to mock Christ in such a way, and yet we have so many today that mock Christ in kind of a similar way. Oh, there is no God, or they want to make God into an image of their own mind, and they harden their hearts, and they're fools for it. But that's not to say that there weren't those there that did believe. In fact, I think this is an interesting point in this story, in this account here. It says in verse 33, when the sixth hour was come, there was darkness over the whole land until the ninth hour. Of course, this is the middle of the day, late in the afternoon. This is out of the ordinary. This is catching everybody off guard. Now, that's a very foreboding thing when darkness just falls on the land, and I don't think it's just talking about it got overcast. It was a noticeable anomaly. This is something that was abnormal, this darkness that came. Maybe the sun was just dimmed supernaturally, and it's just this darkness comes over the whole land until the ninth hour, so three hours of darkness during the crucifixion of Christ. And yet, despite that, they're saying, oh, come down from the cross. Then there's just this supernatural eclipse, or whatever you want to call it, takes place, and they're not going to believe that because they haven't believed all these other miracles, and yet there's some people there that see these things happen and hear the words of Christ and end up believing. It says that at the ninth hour, after this darkness, it says Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani, which is being interpreted, my God, my God, why hast thou forsaken me? Another aspect that we could consider about the suffering of Christ, the fact that because he became sin for us, who knew no sin, that God could not look upon him, that there was a separation at this point, him becoming sin and having been forsaken by God. God allowing these things to happen to him. And some of them that stood by when they heard it said, behold, he calleth Elias, and one ran and filled a sponge with vinegar and put on a reed to give him to drink, saying, let alone, let us see whether Elias will come to take him down. So obviously, you say, what's going on here? Well, they're hearing him say these things, they want to hear what else he has to say. Or maybe they want him to clarify, what are you saying? Right? So imagine Christ has probably been without water for many hours, right? The dehydration that has set in. And anyone, you know, we know something about that a little bit here living in the desert, that's a very real danger. But anyone, you know, you know, if you get to a certain point where it's hard to even speak, right, if you, you can get so parched that you can't even get the words to form in your mouth. And perhaps that's what they're thinking that's going on here, right? But did they go give them a nice, cool glass of water to drink? Oh, here, give them some water. It would not be what you want if you're parched, if you're to the point where, you know, you've gone so many hours without water and you've lost all this blood and suffering, wouldn't a nice, cool drink of water, or at least, you know, even if it was just, you know, room temperature water, wouldn't that be what you would reach for? You know, if you came in from some hot, you know, afternoon out working all day and I said, you can have a glass of water or a glass of vinegar, I'm guessing everyone in the room is reaching for the water. Right? I know some of us might mix a little vinegar in our drink, you know, for the health benefits from time to time, but I don't know what any one of us is just chugging vinegar. Right? Another aspect of, you know, this is, oh, give them something to drink, give them some vinegar. Right? And people will say, oh, well, the vinegar, they give them that because it really cuts through the thirst. Like, no, water's what you want if you're trying to quench your thirst. You know, I think water would have been done just as good a job. Right? Say, why vinegar? Because it's cruel. Oh, you thirsty? Here, have some vinegar. And probably, you know, in that condition, you're so parched, you probably would drink the vinegar. Right? But they're not giving them water. They're not soaking that sponge in water because this is another aspect of the cruelty that's involved. Oh, you're that thirsty? Here's your last beverage on the way out. Vinegar to drink. And it says, and one ran, verse 36, to fill up a sponge and put it in a rain and gave him to drink, saying, let alone, let us see whether Elias will come to take him down. And they're saying, you know, leave him alone, and they're doing things along. And Jesus cried with a loud voice and gave up the ghost. This is interesting. Verse 38, in the veil of the temple was retin-twain from the top to the bottom. And I spoke a little bit about this a couple weeks ago, I believe. This is a, you know, some people might say, well, this is when we go from the Old Testament, the New Testament. That's a pretty good argument, too. You know, I kind of believe, I tend to believe it was at the Last Supper when he's giving, he's saying, this is my blood of the New Testament. This is my blood of the New Covenant that I make with you. That's what I personally believe. But you could kind of just say, well, this whole event over this course of time here, these hours, this whole thing represents. And you could make that, you know, but you want to say, you can make that argument. Some people want to get real pedantic and say, what was the exact moment? Right? Well, you could point to this one, too. Let's say it was when that veil into the holiest of places was rent-and-twain, signifying that that way had been made for us through Christ. But what I want to focus on here is that in the midst of this, where Christ is suffering and he's surrounded by people that are mocking him, the people that are railing on him, people that are, I believe, reprobate concerning faith, those that have not believed the miracles, those that have fulfilled the prophecy of Isaiah, and having hardened their hearts and having their eyes blinded so that they could not believe, those that could not understand Christ's word reprobates. They're there. This is all taking place. But it's interesting that when these final events take place, it says in verse 39, and when the centurion, which would have been a Roman soldier, a Roman officer, which stood over against him, saw that he so cried out and gave up the ghost, he said, truly, this man was the son of God. He's confessing Christ. Now, you say, did he get saved? That's how I interpret that. This man is believing this is the son of God. And maybe if he didn't get saved in that moment, maybe someone's gonna explain to him what this all meant. But it's interesting that it's a Gentile. It's not, the Bible says he came unto his own and his own received him not. But to as many as received him, to them gave me the power to become sons of God, even to them that believe on his name. He comes on to the Jews. He comes on the Pharisees. He comes to those that had the oracles of God, and they reject him. And yet, it's the man, you know, I don't know what the centurion was part of those four that crucified him, or he's just overseeing it, or he just happened to pass by later. But he's in the same ranks as those men, the ones that literally drove the nails into Christ's flesh, whether he was one of them or not, that's their, you know, that's their, his colleagues, if you wanna put it that way. Right? And yet, he's the one that's believing. He's the one that's seeing everything and saying, truly, this man was the son of God. And not also forget that there were also those that already believed. There were also many there that also already believed. There, verse 40, there were also, excuse me, also women looking on afar off, among whom was Mary Magdalene, the mother of James, and the last son of Joseph and Salome. Also, it says there, and now, verse 43, Joseph of Arimathea, an honorable counselor, which also waited for the kingdom of God, came and went in boldly into Pilate and craved the body of Jesus and Pilate marveled. And of course, we know he sends the centurion to go confirm and they went to break his legs and he was already dead, so they didn't break any of his bones. And he comes back and confirms, yes, he is dead, and they give Jesus, or give Joseph of Arimathea Christ's body. So there's other people, Joseph, these Marys, others that are there that are already believers. But there's also the centurion there who, during all this mocking, during all this pain, during this execution, believes on Christ. And he believes by faith. Yeah, he saw some things there at the end. He saw the sun darken for three hours. I don't know if he could see the veil being rent or heard about it. Obviously, he couldn't see it, or maybe word had gotten around. But whatever happened, there's something happened to that man's heart where he said, this is the son of God. And this is the application that I want to make. If you would, go to Psalm 58. Psalm 58. Because yes, you know what? We do preach the reprobate doctrine here. And we're not ashamed of it because it's Bible. And you know what? Maybe I go a little heavy on it sometimes. Maybe sometimes, me and my friend, maybe we preach it a little too frequently than some people would like. But maybe it's just because we've got to make up for all the lily-livered pansies behind a bunch of pulpits today with big yellow stripes down their back that won't touch it with a 10-foot pole. I could never preach the reprobate doctrine again, and I'll have preached it more than multiple pastors combined will ever preach it during their entire career as a preacher. Maybe we're just making up for that which is lacking. And it's an essential doctrine today for people being brainwashed to just accept the filth that comes along with being a reprobate. And yes, this is part of that story. Those people were present. And we do preach hard on that. But you know what? That's not to say that we aren't without compassion for your average, everyday sinner. Yeah, we go hard after the reprobates. We preach against the sodomites here. But you know what? That doesn't mean we're not without compassion for people who are just like the centurion. Who as Jesus, and it's not recorded here, but elsewhere in parallel passages, says, Father, forgive them for they know not what they do. I understand that there's people in this world that reject Christ, that don't believe on Christ, that aren't reprobate. And those are the people that we want to reach. And I get it. We don't want to spend our time fixated upon the reprobates of this world. There's a time and place, and I think it's something that should be touched upon, and something that should be preached against, with some, you know, regularity. It should occur. It should happen. You know, June's a good time to preach on that topic. In my book, anytime's a good time. I love that doctrine. But, you know, we need to preach on it, but let's, I understand, let's not go to this extreme where we just start beating everybody reprobates, and we become more fixated on, you know, the Jews and Pharisees of this world, right, such as were present at Christ's crucifixion, and just become so fixated on seeing them get theirs that we forget about the centurions of this world, that we forget about those that already believe, that forget about our own brethren and the work that we have to do together. Let's not forget about the people that will get saved, that will say, This is the Son of God. Truly, I do believe the Bible. Look at Psalm 58 and verse 10. The Bible says, The righteous shall rejoice when he seeth the vengeance. The vengeance of what? When God takes vengeance upon the wicked, because verily God is a God that judgeth in the earth. That's what he says. Verse 11, So that a man shall say, Verily there is a reward for the righteous. What is the reward of the righteous? Getting to see God take vengeance upon those that hate God. That's a reward that we have coming. And look, I'm not going to get up here and say that I'm not looking forward to seeing that, because I am. I'm looking forward to the day when God is going to judge the wicked of this world, judge the reprobates, judge those that are working abominable iniquity in his sight. I say, Amen and Amen. And I understand that sometimes in our flesh, maybe we can't fully agree with that. Maybe we don't understand that. But I'm telling you, when you're in the new man and you're standing there on that great day of judgment, and you have the mind of Christ, there will be zero objections on your part. You'll say, Thou art righteous, O God, to judge. And you will say, Verily he is a God that judgeth in the earth. Not just then, but he even judges now. That is our reward to the righteous. So yeah, I am going to preach it. I am going to preach, Hey, there are people that got it coming. You want to be a reprobate? You want to harden your heart towards God? You want to be a fool and say there is no God? You're going to get yours. You know, and some people that maybe aren't fully given over to a reprobate mind, maybe that'd be enough to scare them. You know, maybe we're doing as Jews, we're trying to save some with fear, pulling them out of the fire, hating even the garment spotted by the flesh. And it is our reward. And we shall see the vengeance that God is going to execute in the earth and upon the wicked. But what I want to point out here is that yeah, you know, those guys that are mocking Christ during his crucifixion, you know, when they see him come, those that pierced him shall see him come in power and glory with his holy angels. They're going to cry and ask the rocks to fall upon them and they're going to get it coming. They're going to get what's coming. That's going to happen. And we want to see that, but let's not forget there's the centurion there. Let's not forget the centurions of this world. Let's rejoice when we see the vengeance, right? And I want to point out here, it says, the righteous shall rejoice when he seeth the vengeance, right? We're not the ones executing it. We're not the ones carrying out vengeance. That's God's business. He said, you know, I am the Lord. I will repay. Vengeance is mine, sayeth the Lord. I will repay. You know, that's God's business to handle the wicked of this world. You know, that's why I don't get all caught up trying to expose, you know, all the dark occultic practices of the reprobates of this world. You know, one, that's a rabbit hole you'll never, you'll reach the bottom of. You know, that's just, there's so many tentacles that Satan has out there to just keep us distracted with that stuff. And the Bible is just straight up says it's a shame to even speak of those things which are done of them in secret. But look, they will get what's coming and we'll rejoice when we see it. When it does happen, I'll say amen. And he shall wash his feet in the blood of the wicked. You know, the Lord is going to trample them in the winepress of the wrath of God, okay? And we shall rejoice when we see it. What we need to be focused on, what we need to be working in this world now, the people we need to be concerned with are those that are not reprobate, with the unsaved, with the centurions who maybe aren't exactly the godliest and most caring of people, that maybe are in some ways a little calloused and hardened by sin itself. I mean, the centurion there, I mean, again, I'll point it out, when Pilate turned Christ over to have all this stuff done to him, he chose men of war, men that had been hardened, and men that were used to suffering and inflicting pain and doing this. But that doesn't mean that those people are necessarily given over to reprobate mind. We've got to be concerned about even just your average sinner, your hardened sinner, reach them before the day of vengeance. Reach them before they become reprobate. We'll rejoice then when we see the vengeance, but right now, let's reach them. Reach now and rejoice then. You know, the reprobate doctrine is an important doctrine. It's one that needs to be preached. And you know what? I can understand some criticism of people that that's all they want to focus on. That's all they want to direct all their energy towards is just, you know, they're just fixated with the fact that there's people in this world that are reprobating. It's kind of like, you know, once you figure that out, okay, great, check. You know, the Bible makes sense. The Bible's true. I get it. There's some people that are reprobates, you know, and it's an important doctrine to understand because that'll actually help some people get saved. When you actually explain to a sinner, hey, actually, you know what? These child molesters and these sodomites, these predators, the Bible says that they, you know, they've been given over to reprobate mind. That's why they are, they do those things which are not convenient. That's why they're given over to strange flesh. They don't have a chance of even making it to heaven. They're damned. You know, that will actually help some people get saved because there's some criticism out there of the gospel to say, oh, you Baptist. You just say, you know, all a person's got to do is believe on Christ even on his deathbed and no matter what they've done in their life, they're going to go to heaven. Yes, but there are some clauses there. If you're a reprobate, that ain't going to work and some people's criticisms are, are you going to tell me rapists and child molesters are going to go to heaven? No, they're not. No, they're not because they're reprobate concerning the faith. That's why they do those things. So, yes, you know, it's important to teach these things but let's not get fixated on it and I can understand that there are some times when people do become overly fixated on these things and some of these criticisms might have, you know, a grain of truth to them and that's why I say rejoice then. Wait, when the vengeance comes, we'll rejoice. But what we need to be fixated on and I think we do a good job of it here, is reaching now. Going out in the highways and the hedges, going out in the lanes and streets, going out into every nook and cranny of this town and reaching those that will be saved. You know what, and here's the thing, we're going to run into some centurions when we're out there. We're going to run into some people that maybe are a little bit hostile towards the gospel. We're going to run into some people that might come this close to, you know, leasing their pit bull on you as we did yesterday. Chalk another one up for the pit bulls, right? Knock on this guy's door and you can hear the dog and all of a sudden the door opens about that wide and there's just this big pit bull head like just trying to get out and the guy's going and he's like, careful, careful. I said, yeah, I'm going to go. You keep him there. He's like, yeah, get out and we went out the gate. But you know, he came out afterward but he was kind of a rough guy, right brother Gabriel? And he was probably a guy if you said the wrong thing to you're going to have your hands full, right? With or without the pit bull, right? But you know, even though I got over my disdain of that breed, I got over the rough exterior that the gruff mannery had and tried to preach in the gospel but you know, he just wasn't having it. And we're going to, and I'm just using it as an example, just kind of came to mind. Look, I'm trying to say is we're going to run into people like that. We're going to run into people that are kind of like the centurion in the story. I mean, we all probably agree that the Roman soldiers, whether the centurion is one of them or not, are not exactly, you know, the gentlest of creatures, right? These aren't Grandma Betty that we're, you know, you're not going to find them in the old folks' home, you know, all sweet and nice and ready to hear the gospel. These are hardened men. Give them vinegar. Here's the nails, right? Let's divvy up his clothes. These are hardened guys. Look, you're going to run into hardened people in this world. Don't be quick to just say reprobate, right? And people do this, you know. You know, I've seen people, they go preaching the gospel and some will say, oh, I'm not interested. I'm going to reprobate. And it's like, well, what do they do? They just said they're not interested. It's just not their day. You know, it's like, sometimes I think back, how many times did I have to hear about the gospel? How many times did God have to work in my heart years before I was finally ready to receive it? And that's probably the testimony of many people. There's probably many people in this room that say, hey, I had to have the gospel preached to me several times before I believed it, right? That's generally the case. Not everyone gets it the first time. But it's funny how some people, and maybe, you know, maybe give a little bit of justification to this criticism that they're just a little too fixated with the reprobate doctrine where just like every person that rejects them at the door is a reprobate. You know, or every relative that mocks them a little bit or makes fun of their newfound Christianity is clearly a reprobate. No, you know what? They just might be a little hardened. And you know what? If they're saying there's no, yeah, they might even be a little foolish to mock God and say there is no God. And maybe they will get to that point one day where the only thing they got coming is vengeance. Let's not rejoice over that now. Let's rejoice over that later. Let's focus on reaching those before it's too late. You know, what can we do about it? Preach the gospel. Get out there and get people that maybe are on the precipice of going over to being given over to a reprobate mind. And look, I don't believe that's the, you know, that's probably a very small segment of population. The vast majority of people are just unsaved sinners. Whether they choose to believe it or not, you know, they're just more concerned with the cares of this life. You know, they're more concerned with just living their lives and enjoying the pleasures of sin for a season. You know, that doesn't make them reprobate. Let's try and reach them as often as we can. Let's go ahead and close the word of prayer. Dear Lord, again, thank you for the great sacrifice that was paid for us and your son. And Lord, help us to always be mindful of the suffering that was endured, Lord, far greater physical suffering than any of us will likely ever know. And Lord, not to mention the emotional, Lord, the spiritual anguish and torment that Christ suffered at the hands of sinners, hands of people, Lord, not much different than our own selves. And Lord, help us to see the lost around us, Lord, not as God-hating reprobates unless that's clearly what they are, Lord, but that they're sinners like we are, and Lord, that they can be as we are now, saved, born again through the blood of Christ. Give us compassion for those around us, we ask in Christ's name, amen. All right, we'll go ahead and sing one more song before we are dismissed this morning. Please grab a hymnal and turn that hymnal to song number 187. If you're singing song number 187, Jesus Loves Me, give me that song number 187. Let's sing, God's Will-O's. Jesus loves me yes I do for my marriage has restored whether us never even loved three of me could be Yes, Jesus loves me. Yes, Jesus loves me. Yes, Jesus loves me. The Bible tells us to do. Jesus loves me. We can cry. Heaven's into open fire. We can wash away my sin. Let his religion go on. Yes, Jesus loves me. Yes, Jesus loves me. Yes, Jesus loves me. The Bible tells us to do. Jesus loves me. He loves me. Close beside me, love the way. Now that's when I find the way. I will pray to the Lord. Yes, Jesus loves me. Yes, Jesus loves me. Yes, Jesus loves me. The Bible tells us to do. Yes, Jesus loves me. Yes, Jesus loves me. Yes, Jesus loves me. Yeah, Jesus loves me. Mm-hmm. Mm-hmm. Mm-hmm. Mm. Mm. Mm. Mm. Mm. Mm. Mm. Mm. Mm. Mm. Mm. Mm. Mm. Mm. Mm. Mm.