As we begin this morning, let’s turn to a couple of verses in the book of John. The first verse is at the end of the Gospel of John: John 20.
John 20:30-31. This is the end of this Gospel, when John is summarizing.
My father used to do a good deal of public speaking, and he would always encourage me. He said, “You need to tell them what you are going to tell them. Then you need to tell them what you want to tell them, and then you tell them what you told them.”
So John kind of took the same approach with this book. He summarized the book early on in the first chapter. He really summarized powerfully the Gospel, and then he told the message that he had. At the end, he says this:
Many other signs therefore did Jesus also perform in the presence of the disciples, which are not written in this book;
but these have been written that you may believe that Jesus is the Christ, the Son of God;
and that believing you may have life in His name.—John 20:30-31
Believe and life. Believe is used an enormous number of times in this book, and life is the second most common word.
Another passage—let’s turn back to John 10. John 10:10b. There are so many tens; I cannot keep my tens straight.
I came that they may have life, and may have it abundantly.
—John 10:10b
Lord, we just look to You today to grant us grace, just to gain something for You in our lives. We pray that You would grant us grace to hear what You have to say, in Jesus’ name.
You know, I have been meditating on the Gospel of John lately. Actually, I have been meditating on the Gospel of John for forty years. I do not know if everyone has a book that they often go back to when they need encouragement and so forth, but this is my book.
Forty years ago, when I came to the Lord—I cannot believe it has been forty years—He said to me, “I am the way, the truth, and the life.” Lately, He has been speaking to me in a verse out of this book, and that verse is, “I am the way, the truth, and the life.”
As we began, so we live, and so we live today: He is the way, the truth, and the life.
I think it is interesting that John waits until the end of this book to tell us the theme. Maybe it is for those who are a little more dense—as dense as I am—that we did not quite get it. So he waits until the end. But he says that we might believe and have life in His name.
Also in John 10, he repeats what the Lord Jesus Himself said: “I came that you might have life, and have it abundantly.”
I was looking at this and wondered what a couple of saints who have gone before us had to say about this matter of life. A. W. Tozer has a book called The Pursuit of Man. In the introduction to that book, he says:
The argument of this book is the essential interiority of true religion. I expect to show that if we would know the power of the Christian message, our nature must be invaded by an Object from beyond it, and that which is external must become internal. That the objective Reality, which is God, must cross the threshold of our personality and take residence within.
You know, Andrew Murray has a little book. We really need to pray that some of these things do not go out of print. These are our fathers in the faith, and they are so rich. Andrew Murray says in a book called The New Life, which I believe is out of print:
With a heart full of peace and love, I think of all of you, and I pray that the Lord may confirm His work in you. I have not become weary of crying out to you. The blessedness and the power of the new life that is in you are greater than you know, are wonderfully great. Only learn to trust in Jesus, the gift of God, and to know aright the Scriptures, the Word of God. Only give Him time to hold communion with you and to work in you, and your heart will overflow with the blessedness of God.
My real burden, you know, as I was thinking of this is that, in this country—maybe in different places—the Gospel was sold as sort of a deliverance from hell, a pardon. It is greatly a pardon. It is greatly our sins forgiven. But you know what? It is a new life.
The Lord has not called us merely to get saved and avoid hell, but He has really called us and birthed in us a new life. Our salvation is a beginning, not an end, that we might grow in the grace and knowledge of the Lord Jesus Christ for His purpose, to serve Him for His end.
Well, if we look at this a little bit, I thought it might be interesting to think for a minute about who this John was. Who is the John that wrote this book? He is the apostle John. He was probably the youngest apostle, and he was one who was very close to the Lord. He is the one who leaned on His breast.
He and his brother James were sons of a prosperous Galilean fisherman. They were young and zealous. What was their nickname? Who knows what their nickname was? Sons of Thunder. How many sons of thunder are in here? Not too many—a few.
But I think it is great to see that when John wrote this book, and really wrote most of his writings, it was much later in his life. We are told that it might have been around A.D. 85 or 90. So John was an old man.
He may not have been full of thunder anymore in himself, but he was full of the Holy Spirit. He was a man who was exiled to the Isle of Patmos because of the testimony of Jesus. What was his testimony on the isle when he started writing the book of Revelation?
I was in the Spirit on the Lord’s day.
—Revelation 1:10
He was full of that life, and he was serving the Lord in a difficult place in the power of a resurrected life.
What was John’s purpose? What was John’s calling? It is interesting: we have different names for some of these apostles, and he has often been called a mender of nets. That goes along with his fisherman heritage, but he was a mender of nets.
What is a mender of nets? It is someone trying to fix things, trying to pull them back together where they have slipped.
By the time John wrote, it was late. It was probably the second or third generation of Christians, and it might be very likely that they had fallen into form. They were following the Lord in form. That was a big concern in Revelation: that they not follow just in form.
For me, this was a book given to me. I do not know when you were first saved—did they give you a Gospel of John? That was kind of a way of witnessing, or if you were first saved, this was a simple book to show you the Lord.
But given the fact that this was written around A.D. 85 or 90, I think it was also written to the church. It was written to those who had gone on for some time, and it has a real message for us who have gone on for some time.
What is that message? I think a few quotations from Paul summarize John’s message:
I believe the Lord was calling those folks back to simplicity, from external things to life in the Spirit. I believe He is calling us back that same way.
For emphasis on what John is saying in these two verses, I would like to read them from this expanded translation by Wuest. You often hear us talk about Wuest, and this is a more literal translation from the Greek. It helps us get a better feeling; it picks up some of the different verb tenses and so forth.
John 20:30-31:
Accordingly, many other attesting miracles did Jesus also perform in the sight of the disciples, which have not been written in this book. But these have been written and are on record in order that you may be believing that Jesus is the Christ, the Son of God, and in order that, believing, you may be having life in His name.
There is a sense here that when we read the New American Standard, it says that you might believe and have life as a point in time. But if you look at this literal translation, it says that you might be believing—present tense—and you might be having life in His name.
I believe the Lord would have us return to simplicity and know the life of Christ.
Then we were in John 10:10b:
I alone came in order that they might be possessing life, and that they might be possessing it in superabundance.
Again, there is a sense that this is not a point-in-time thing, something we have acquired and put in our pocket to save us for future deliverance. It is something that He has given us that is alive, living, dynamic, that we are to possess and be full of—the life that He has given us.
We are going to look at it some more, but let me read a very short definition of this life that Vine gives us. There are three words for life in the Bible, and I will look at them in a minute. But what we are talking about here is life as God has it: that which the Father has in Himself, which He gave to the incarnate Son to have in Himself. Life in the Spirit, the life of God.
The purpose in the Lord saving us and giving us this life is way beyond personal blessing. It is definitely for personal blessing, but that is just a start. That blessing is so that we might be useful to Him.
Let us read Revelation 1:5-6. It gives us a little sense of what the Lord is after.
From Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To Him Who loves us, and released us from our sins by His blood—and He has made us to be a kingdom, priests to His God and Father—to Him be the glory and the dominion forever and ever. Amen.
—Revelation 1:5-6
This is salvation. This new life is given that we might be a kingdom of priests unto God’s glory.
We often read 1 Peter 2. It gives us more of a sense of what He has called us to in new life.
And coming to Him as to a living stone, rejected by men, but choice and precious in the sight of God, you also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ.
—1 Peter 2:4-5
That living stone, by the way, is a form of this life that we talked about: life as God has it. The Lord has called us for a purpose. He has given us this life—life as God has it—for a purpose.
This story of life—life as God has it—goes from the beginning to the end of the Book. What happened in the beginning, in the garden? Adam and Eve were placed in that garden to have dominion, to abide, to rest in the Lord. What did they do?
They ate of the tree of the knowledge of good and evil. God’s life, God’s provision, was not enough, and they wanted their own way. They wanted more strength, and it was a fall.
But God is after recovering us into His life and His character. I think we can be encouraged when we look at the end of Revelation, that there is an end in view. He is going to have His way.
Revelation 22:1-2. Life triumphant is going to be there; it is promised.
And he showed me a river of water of life, clear as crystal, coming from the throne of God and of the Lamb, in the middle of its street. And on either side of the river was the tree of life, bearing twelve kinds of fruit, yielding its fruit every month; and the leaves of the tree were for the healing of the nations.
—Revelation 22:1-2
The river of life at the end, at the consummation. How fortunate we are not to have to wait until those days, but we can be partakers of that life today. It has been born in us.
Let us think for a minute about John’s method. He says that there were many things he could have picked to make his point, to illustrate, but he said, “I picked these signs.”
A definition of a sign is a miracle with an ethical end and purpose: miracles which lead something out of and beyond themselves; fingerposts of God, valuable not so much for what they are as for what they indicate of the grace and power of the doer, of His immediate connection with a higher spiritual world—mighty works, great works.
These are signposts. John uses the miracles, but we need to be careful not to read the miracles as an end in themselves. Many miracles helped people, but the greater good is that these miracles lead us to Christ, lead us to God, and we are to see Him.
There are three words used in the Bible for life. Probably many people know these things, but it is good to think about them: bios, psuchē, and zōē.
What is bios? Natural life, animal life, biological life.
What is psuchē? It is psychological life. It is where “psychology” comes from: breath of life, natural life, the seat of personality, one’s own self—self-life, soul-life.
Then there is zōē. John uses life thirty-seven times in this book; thirty-two of them are zōē. The rest are psuchē, soul-life, and they are used in the sense of denying your soul-life so that you might have more of zōē.
Okay, bear with me. I will read Vine’s definition of zōē:
Life as a principle; life in the absolute sense; life as God has it; that which the Father has in Himself, and which He gave to the incarnate Son to have in Himself, and which the Son manifested in the world. From this life man has become alienated in consequence of the Fall. Of this life men become partakers through faith in the Lord Jesus Christ, Who becomes its author to all such as trust in Him, and Who is therefore said to be the life of the believer; for the life that He gives He maintains.
Eternal life—is not something future, held up in a storehouse for us to have in the future. Eternal life is the present, actual possession of the believer because of his relationship with Christ.
Christ in you, the hope of glory.
—Colossians 1:27
Obviously, the world has a real good sense of life in the other two definitions. We cannot expect the world in our environment to really understand spiritual life unless they have been born again. But it does have a good sense of the other two.
Think about where we have come with bios: natural life, physical life. Medicine has made enormous advances. I personally have benefited from them.
A few years ago, I had an operation, and after that my cholesterol went nuts. Nothing helped it. So, by the grace of God, I have been taking Lipitor. Unfortunately for y’all, that might make me last quite a bit longer.
But in eternity, how much is this lasting? My point is that we can get really stuck on these things and get caught up with the natural life, the physical life.
The last time Sharon and I went to Chicago was in February. It is very cold out there, but it was to go see her family. Actually, it was the time of the auto show every year in February, so that is how she got me to go out there.
It was nine below one morning when we got up to go to church with Uncle Pat. So I said, “That’s it. I’ll give up the auto show.”
As we came back, we were walking through O’Hare Airport. Our planes were delayed; they were de-icing planes. I mean, you guys do not know what you missed by living in Richmond.
I had quite a while to walk up and down the airport and get some exercise. The halls are great big in O’Hare’s terminal. I got back to the seat and said, “Sharon, you cannot believe how many baby boomers there are out there.”
You know, if you are one, you know one. Years ago, when my grandparents were my age, my grandmother had a cloth bag with wooden handles. She came to visit and brought her knitting. She had gray hair, put it up, and wore big dresses. She looked her age, you know?
Now we have the benefit of great things—this youth culture. We can fix our hair, fix our teeth, fix our skin. The oldest of us wear blue jeans and sneakers; no more dresses.
But let’s not get obsessed with the youth culture. I believe that would take us away from dealing with the Lord. It is good to exercise, keep healthy, keep our weight down, eat right, and not smoke. But let’s not get obsessed with the youth culture.
The Lord is after our hearts. He is after more of Christ in His people.
Another kind of life that is so popular, that we have had so much going on with, is the soul-life. The world and the system talk about psychology, about how psychology has grown by leaps and bounds.
Actually, I think psychology was always there. It might have taken the form of different things, but since the turn of the century—since the early 1900s—it has become very prominent.
Just think about it: it covers our whole way of life. The Army ads: “Be all you can be.” “An army of one.” You know, pump up the self. “You can do it.” All this positive reinforcement.
Actually, psychology has leaked in, in a big way, into Christian circles. Let me read a couple of titles I looked up on Amazon, books sold under Christian books:
Talking about the self-life, the power of the soul-life is stunningly strong and very effective. But I would challenge us all to have discernment about the difference between soul-life and spiritual life.
Christianity and psychology are two different things. I am not making values on it. We just need to know that we are to be those full of the Spirit in our inward man. The other things seem to fall in place when we get our priorities straight.
Zōē: spiritual life, life as God has it.
This life, this life of God, this life in the Spirit, was something that I believe was very difficult for John to explain. His tactic, his strategy for doing that in this book, was stark contrasts. I would just like to look at three contrasts that he used.
What is the story in John 2? The marriage at Cana. Isn’t it interesting that the first public ministry the Lord did here was at a marriage?
We talked about death and life being a theme throughout the Bible. Marriage is a theme from the very beginning. In the garden, there was a marriage; at the end, there is a marriage. In the beginning, John starts with a wedding.
They were at this wedding. I understand that the wedding probably went on for several days, and at the end of this wedding they ran out of wine. In John 2:3:
The mother of Jesus said to Him, “They have no wine.”
—John 2:3
And He said:
Woman, what have I to do with thee? Mine hour is not yet come.
—John 2:4
Naturally speaking, they were out of wine. She was panicked: “Do something. We need more wine.” It is as if He was saying, “Mother, I know they are out of wine, but I came to do something else. I came to do something really different. You do not understand, and My time has not come.”
But before this book is over, He gave the headwaiter only to fill the waterpots with water. In verse 9, when the headwaiter tasted the water which had become wine, he did not know where it came from.
Then in verse 10, he says:
Every man serves the good wine first; and when men have drunk freely, then that which is poorer; thou hast kept the good wine until now.
—John 2:10
The Lord has kept the good wine until now. The natural wine had run out. The natural provision was totally gone, but the Lord—praise His name—has given us new wine, a supernatural provision.
When the disciples saw it, there in verse 11, they began to fulfill the purpose of His book, because it says that His disciples believed in Him. Because of this sign, they believed in Him.
Natural supply gone, and God comes in with new wine, fresh wine.
In John 3, Nicodemus came to the Lord at night. In John 3:2 he says:
Rabbi, we know that Thou art come from God as a teacher; for no one can do these signs that Thou doest, except God be with him.
—John 3:2
Nicodemus knew He was a great teacher. It is like he wanted to come because he was a Pharisee and so prominent. He could not come in broad daylight, but he came at night and said, “You have got something. I want to hear this teaching. I want to be a more powerful Pharisee and know something special.”
The Lord did not answer his question. He said:
Truly, truly, I say to thee, except one be born anew, he cannot see the kingdom of God.
—John 3:3
Nicodemus, I am not about a religious thing. I am not here to give you greater, more powerful religious teaching. I am here to give you new life—life as God has it—and you must be born again. It is different.
New wine. New life. Life beyond the natural.
In John 4:7-14, we have the story of the woman at the well.
There came a woman of Samaria to draw water. Jesus said unto her, “Give Me to drink.” For His disciples were gone away into the city to buy food.
—John 4:7-8
The Samaritan woman therefore said to Him:
How is it that Thou, being a Jew, askest drink of me, who am a Samaritan woman?
—John 4:9
She was thinking of H2O—water, water. Again, a stark contrast. “Wait a minute. I am not talking about water. What am I talking about?”
If thou knewest the gift of God, and Who it is that saith to thee, “Give Me to drink,” thou wouldest have asked of Him, and He would have given thee living water.
—John 4:10
The Lord comes to give us living water. His purpose is the Christ-life: a new life, life in the Spirit. Thank the Lord. We see that He has real, strong contrasts to make in order to get our attention.
We know the Lord is after zōē. He will certainly bless us in bios and psuchē, but He is after zōē first.
Brother Sparks describes the new birth this way:
New birth is God coming in, in Christ, by the Holy Spirit. New birth is God coming in, in Christ, by the Holy Spirit. New birth is an advent, not a revival.
We are not saved to become better people. We are saved to be dead people and alive in Christ. He has called us to be born again—to the new life.
He also says:
To have what is of God resident within by birth—divine capacity, divine consciousness, divine understanding, intelligence—all belong to God.
To whom God willed to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory.
—Colossians 1:27
Christ in you, the hope of glory. If we are at the end of ourselves, at times that may be for a real purpose, because the Lord wants us to be at the beginning of Him and His life.
We often use this word testimony. What is personal testimony? Any of those who came up through the campus ministries know: “Give your testimony.” Your testimony is how you got saved, how you came to the Lord, to try and encourage others to come to the Lord.
But testimony is much broader than that. Our testimony is what is today. Our testimony is witnessing of Somebody else, telling something; it is to be our lives witnessing Christ. Our testimony is to be Christ in us, the hope of glory. We are to share Christ with one another and with those we see.
There is also something that we often call the corporate testimony—the testimony of the body of Christ in our midst. I think we need to be very careful that that is not a thing. It is Christ. It is Christ in us corporately.
What is our testimony, fundamentally and first of all? It is Christ in us. What do we share? We share Christ. We share Spirit-life.
We really need to pray that the Lord would have His way. Brothers, when we get together to pray on these Sunday nights, we need to really stand and pray that the testimony of Christ would be very clear in each one of us, in our assembling together.
That He might have expression for what He is after. Really, as you go on in the book of John, John 17 has always felt to me like it leads to that collective, corporate testimony.
In the high priestly prayer, in John 17:20-21:
Neither for these only do I pray, but for them also that believe on Me through their word; that they may all be one; even as Thou, Father, art in Me, and I in Thee, that they also may be in Us; that the world may believe that Thou didst send Me.
—John 17:20-21
The oneness of the body of Christ is way beyond a teaching. The testimony in the body of Christ is powerful. We talk about the church and the testimony; it is right here in this book of John.
Maybe just a couple of thoughts as we begin to sum up. I think it is interesting that at the end of the first century, what was John’s word to the church?
It could have been, “Do this; do not do that. You are off here; you are off there.” But he said, no. He said that you might have life and have it abundantly; that you might believe that Jesus is the Christ and be having life in His name.
Somehow, when we are based on that, other things fall into place. Did he see a decline in the church, holding on to teaching and things, and was he calling them back to life in the Spirit—Christ in us, the hope of glory?
What do we do? How do we respond to this call? We have to feel that we are in the same condition. We would not have this book and these things to say. I could come up with a whole list of to-dos, but just a couple of thoughts—and these are not really in the form of to-dos.
First of all, we need to pray, humble ourselves, and pray that God would show us that He has called us to life in the Spirit, that He has called us to be Christians—Christ in us.
Seeing what our calling is, we need to become sick of our natural life and our capacity, humble ourselves, and turn to Him.
He that loveth his life loseth it; and he that hateth his life in this world shall keep it unto life eternal.
—John 12:25
He who loves his natural life, his soul-life, loses it. He who hates his life in this world shall keep it unto life—zōē life—eternal.
We just come. We become tired of our natural life and capacity and call on the name of the Lord.
There are a number of things that John goes on in this book to encourage us in, to strengthen that life. Let us look at a couple of them.
What is the theme of John 6? The bread—the bread of life. John 6:32:
Truly, truly, I say unto you, it was not Moses that gave you the bread out of heaven; but My Father giveth you the true bread out of heaven. For the bread of God is that which cometh down out of heaven, and giveth life unto the world.
—John 6:32-33
Zōē life. Feed on Me. Come to Me and feed on Me.
John 7:37:
Now on the last day, the great day of the feast, Jesus stood and cried, saying, “If any man thirst, let him come unto Me and drink. He that believeth on Me, as the Scripture hath said, from within him shall flow rivers of living water.”
—John 7:37-38
Zōē water. Christ as our supply of this life. Come to Him and drink.
John 8:12:
I am the light of the world: he that followeth Me shall not walk in the darkness, but shall have the light of life.
—John 8:12
So we come to the Lord. We look to the Lord, we ask Him, and He will meet us, that we might be full of the life of God through the Holy Spirit—Christ through the Holy Spirit. That is what we are called to.
Just as we close, three thoughts. In John’s first epistle, he addresses three different categories of people: little children, young men, and fathers.
What would this message, what would this thought, have for little children? There are a lot of young folks who have grown up in our midst. They have grown up in this environment, which has been a good environment. Parents have done a good job of keeping them at home, homeschooling them, protecting them from things.
But I have just one question for little children: Have you been born again? Have you been born again? Have you been born again, and do you know it in the bottom of your hearts?
Nobody can do that for you. The wind blows where it wishes, it says further in John 3. If you have been born again, you will know it.
If you have been born again, do you know that you have the life of God in you, and that He desires to find Himself expressed through you, through the Spirit, through that life?
I just encourage each of the young people, and even those who are a little older—we are all young people; this is spiritual age here—have you been born again? And do you know it?
Then we have this category of young men. Young men, do you know that you have been born again? Do you know that you are born again, that this has been purchased with a great price?
I just want to challenge you: What are you doing with your born-againness?
This world—and I can tell you, I have been through it—the world wants your soul. I am not telling you that there is a bunch of men out there to get you. It is a world system, this cosmos. Young man, it wants your soul. It demands your life.
Years ago, one of the men in our midst was struggling so badly because his boss was telling him, “We want you to give 110 percent. We want 110 percent.”
Of course, what is the ante today? One hundred twenty percent? One hundred thirty-five percent? It is more, right?
He went to an older saint and said, “What do I do?” He looked at him and said, “Give him fifty. Give him fifty.”
Because someday you are going to be fifty-nine years old, or sixty-four and a half, and you are going to look back and say, “What did I do with my life? How did I spend what You gave me?”
Do not let the world have it.
Seek ye first His kingdom, and His righteousness; and all these things shall be added unto you.
—Matthew 6:33
Those of you who are young men, and you are going on, you are serving the Lord: What is the source? What is your way of serving?
John and his brother were sons of thunder, but at the end of their days they were broken men. They were full of the Holy Spirit, servants in the power of a resurrection life. Learn to serve the Lord in His strength and not your own.
Fathers—they are old men. I am not supposed to say old men; somebody told me not to say that. Fathers, what does all this mean to you?
Are you battle weary? Have you gone on many years and you are just out of gas?
I want to tell you today, and I am speaking to myself, that the life that is in you does not grow weary. Let us read Isaiah 40 to confirm that.
Hast thou not known? Hast thou not heard? The everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary; there is no searching of His understanding.
He giveth power to the faint; and to him that hath no might He increaseth strength.
Even the youths shall faint and be weary, and the young men shall utterly fall:
but they that wait for the Lord shall renew their strength;
they shall mount up with wings as eagles;
they shall run, and not be weary;
they shall walk, and not faint.—Isaiah 40:28-31
Do you not know? Have you not heard? The everlasting God, the Lord, the Creator of the ends of the earth, does not become weary or tired.
I am the resurrection, and the life: he that believeth on Me, though he die, yet shall he live.
—John 11:25
Paul exhorted Timothy to lay hold on life. Stand in it. Believe it.
Paul said to the Galatians:
It is no longer I that live, but Christ liveth in me: and that life which I now live in the flesh I live in faith, the faith which is in the Son of God.
—Galatians 2:20
So, saints, let us remember who we are. We are Christians. We are born again to a living hope. If we have not known that, let us humble ourselves and find out. If we have known it and we have gotten off, if we have gotten tired, let us stand. The Lord does not grow weary.
I will just read what Andrew Murray said, and then we will close:
With a heart full of peace and love, I think of all of you, and I pray that the Lord may confirm His work in you. I have not become weary of crying out to you. The blessedness and the power of the new life that is in you are greater than you know, are wonderfully great. Only learn to trust in Jesus, the gift of God, and to know aright the Scriptures, the Word of God. Only give Him time to hold communion with you, and to work in you, and your heart will overflow with the blessedness of God; and out of your belly shall flow rivers of living water.
The power of the new life that is in you is greater than you know, wonderfully great.
Lord, we just thank You this morning that our faith, our salvation, is not so much a teaching as it is a new life.
Lord, we thank You for keeping our brother John, our elder brother, in his old age, when he could have been totally wiped out. But You met him mightily in the inner man to share these things with us, as a reminder that Christ is our life.
Lord, we pray that as our days go on, we would not be wearied out, but that we would be strong in the Lord, in the strength of His might.
Thank You for our brother John going before. Thank You for his encouragement, and we just bless Your name. In Jesus’ name.