Believe: 879. How far will you go to find the truth? He is among us.
Let's pray together.
Father, we are so thankful that as the seasons change and as the time has changed yet again this year, that you never change. You are the same, Lord Jesus, yesterday, today, and forever. Lord, we have such hope and the hope is because of the promises of Your Word and we study Your Word even though these are familiar verses to us. We pray for greater insight. And Lord, as we see Jesus, high and exalted in this book, for who He really is, I pray that the end result is that we would trust Him more and enjoy walking with Him more. We ask that in Jesus' Name, amen.
I have a book in my library, I brought it with me, it's called The Words You Should Know. The Words You Should Know. Twelve-hundred essential words in every educated, every educated person should be able to use and define. This was given to me by a friend; I guess he thought I needed help. Words you should know—and I need all the help I can get. The average person spends 1/5 of his or her life talking. A fifth of a person's total life you can fill a fifty page book every day. Now some do that more and some do that less. And I'm not going to get into who's who. But suffice it to say that at the end of an average lifetime, you could fill 3,000 volumes or 1,500,000 pages of words that you use. Words. What is the most important word ever? What is the most vital word ever? What are the most important words that a person can speak? Well some have suggested the words "I love you" are the world's most important words. And that's sweet and that's sentimental and there's something to that. Those are wonderful words to hear. If you were to look to some of the success gurus, they would say that it goes like this, the six most important words in the world are "I admit I made a mistake." The five most important words are "You did a good job." The four most important words are "What is your opinion?" The three most important words, "If you please." The two most important words "Thank you." And the most important word is the word "you," they say. The word "you."
Today I want to talk to you about the world's most important Word. And it is not "you." John's thesis, John's premise, in these introductory verses of the gospel of John, it could be said is the world's most important Word. And the Word is Jesus. Jesus. He calls him the Word; he begins very vague in this book to some of us—very abstruse. When he says, "In the beginning was the Word, and the Word was with God, and the Word was God." But if we keep reading a little further, the identity comes clear. In verse 14, "the Word became flesh." And even in verse two, the Word is given a personal pronoun. "He was in the beginning with God." So as we follow John's thinking through the first chapter of the Word and then "He" and then He became flesh and then finally, down in verse 17, where Jesus Christ is mentioned, we get the idea that he's speaking about Jesus Christ and he calls him "the Word." Jesus is the world's most important Word.
Even Noah Webster would agree. You know, the dictionary guy? Webster's Dictionary. I have a copy with me this morning; it's a little bit different than most. It is the copy of the original Webster's Dictionary from 1828. I don't know if you know this or not, but Noah Webster was a strong believer and defender of the gospel. And you get that in this dictionary. Well, I turned just for fun to the term "word" in his dictionary, and you know how there's several definitions in dictionaries of a single word depending on how it's used. So he begins predictably, "Word. An articulate or vocal sound or combination of articulate and vocal sounds uttered by the human voice and by custom, expressing an idea or ideas. A single component of human speech or language." Now that's how we know the term to be but you keep following his definitions, he, Noah Webster, says this as a definition of word, "Christ." And then he says, "John chapter one." Even Noah Webster would say, in the original dictionary, you won't find it in the more modern ones, that the world's most important word, Word, is Christ.
Now, why is that? Why is Jesus the world's most important Word? Because He's the only guy that can fix the mess. He's the only hope of all of humanity, of all of history that can fix the mess and the problems. Peter said in Acts chapter four, "Nor is there salvation in any other for there is no other name under heaven given among men by which we must be saved." And Paul will write to the Philippians that "at the name of Jesus every knee should bow and every tongue should confess that He is Lord." So let's meet Him in these opening verses and let's see Jesus, the Word, in relation to God, number one, in relation to the universe, number two, and in relation to mankind, number three.
Verse 1, John 1: "In the beginning was the Word, and the Word was with God, and the Word was God. All things were made through Him, and without Him nothing was made that was made. In Him was life, and the life was the light of men. And the light shines in the darkness, and the darkness did not comprehend it."
Now, this morning I'm going to beg your attention because we're going to talk about a few of the nuances and particulars about this sentence construction. It's very simple language. If you've ever studied Greek in seminary, they always take you first to the writings of John because he's the easiest guy to understand. Though he writes in simple language, his truths are very deep and very profound. The first two verses tell us about the Word in relation to God and tell us plainly that He existed always. "In the beginning." Those three words transport us all the way back to what? Genesis. Genesis one, the first book in the Bible. "In the beginning, God created the heavens and the earth." But John takes us back before Genesis one. "In the beginning was the Word." Not, "In the beginning the Word began," but "In the beginning the Word was." And it means, "was already continuing."
So way back in the beginning, before there was ever a beginning, Christ was existing. You say, "I don't quite understand that." You're in good company, neither do I. Neither does any intellect. I've read a lot of books on this subject and this is one of the imponderables. And let me just say that though the truth is plain, to understand it as humans is very difficult, nigh unto impossible or impossible. And if you try to approach the gospel of John merely with your intellect it will be crucified. You have to approach this with a faith in your heart because some of these statements that he makes, simple as they may sound, are very profound and very deep.
Now, he calls Jesus the Word. "In the beginning was the Word," and we find out that, that is Jesus. That seems like an odd way to introduce a person, doesn't it? Call him "the Word?" It sounds so impersonal. What does this title refer to? Because when you and I hear the term, "the Word," we think like Noah Webster in his first definition. It's a little unit of language. But if you and I lived 2,000 years ago and read these words we would get it immediately, whether you were secular or you were religious. In the Jewish world, the term "Word" was pregnant with significance. Because you see, the Jews explained everything God did by His Word. His Word is responsible for everything; everything was made through His Word. How often in the Old Testament does it say, "And the Word of the Lord came to"? So to the Jewish mind, any time God touches man, He does it through His Word. And they gave it the term, the Word, or the memra. M-E-M-R-A. That's an Aramaic word. I don't know if you've heard of the targums, but the targums are Jewish writings. And a targum is where you take a portion of the Old Testament in Hebrew and translate it into Aramaic. Aramaic was the language of the captivity. If you ever saw the Passion of the Christ, the language in that movie was Aramaic. Now it's a dead language. Back then, that's what people spoke in Israel. Aramaic.
Well, in the targums was this term memra, M-E-M-R-A, which means "word." And it was the Self-expression of God. Just like an author would use a word to express himself, God expresses Himself through His memra. But in the targums, these Jewish writings, they would often take the word "God" out of a sentence and put in the term memra or "word" for the name of God itself because they didn't want to break the third commandment and utter the name of God in any foolish capacity. So to a Jewish person, when you say, "the Word," they would think of not only the expression of God, but God Himself. The very name of God. And then the term to the Greeks was also significant. The word in Greek is logos, or as many say today, logos, but it's logos, "word." And the Greeks noticed that the universe was pretty ordered and regular; that there were set orbits and there were schedules that the sun rose predictably every day, so to speak, and set every day. That the stars seemed to move in a pattern, a set pattern. That seasons would regularly come and go. And so the Greeks would say, "Why? What is the reason for this regular movement?" And their explanation was the logos. The Word. This nondescript, impersonal force or ordering principal called the logos. Philosophers like Heracletes in 500 B.C. said, "It is the omnipresent wisdom by which all things are steered." So he talked about it as this something floating around out there. Those were his words: floating around out there, that is reason and mind and intelligence and justice and that was called the logos.
Philo, the Jewish philosopher, used the term 1,300 times in his writings to describe divine intelligence. So by using the term, John is taking a secular and religious people and embracing them all, putting the whole world in his arms so to speak, and presenting Jesus to them. "You Greeks talk about the word, the ordering principal. You Jews speak about the expression of God and the name of God. I want you both to know that, that is in One body and His name is Jesus. He is the Word. He is what you guys are talking about."
Now, notice it says, "And the Word was with God," and then it says, "And the Word was God." It's very interesting the word that says "with God," it actually means "face-to-face." It's pros ton theon. And it means that Jesus and the Father were intimately associated with each other. They were face-to-face in their relationship. It speaks of a continuing intimacy with. "The Word was with God." You have to understand something. Grammatically, this is the only way John could express what he's expressing about Jesus. Because he wants to say that Jesus is separate from the Father, "The Word was with God." But then he says, "The Word was God." And I'll show you how that works. They're not the same person; they're both God or in the Godhead, but they are individual and they are separate. So Jesus was with God; face-to-face with the Father in eternity past. Just think about that for a moment. In eternity past, Jesus Christ, Jesus the Son, in intimate, face-to-face, unbroken, unparalleled, unmatched fellowship with the Father. Until Jesus decided to give it up—to give it up. And cooperating with the Father's plan, Jesus in the incarnation stepped into our world and He gave up that face-to-face intimacy and fellowship for a time. It says in Philippians, Jesus, though He didn't consider equality with God something to be grasped because He was God, He emptied Himself. He became a Man—a human being. And if you want to understand the magnitude of the love of Jesus Christ in coming to this world, you just got to read a little bit further in John.
In the seventeenth chapter, in verse five, Jesus prays to the Father. This is what He says: "The glory that I had with You before the world was I want that restored, Father." Remember when He prayed that? "The glory that We had, restore to Me the glory that We had before this world was." That glory; that wonderful fellowship; that intimacy of Me and You and You and I—I want that back. Jesus gave it up temporarily. So "In the beginning was the Word, and the Word was with God," and then it says, "the Word was God." Such a simple statement; such a profound, deep truth. Jesus the Living Word is God in a body. All that God is, is in the Word, Jesus. Now in six weeks, you and I will be singing that truth in a famous Christmas carol and one of the verses sounds like this: "Veiled in flesh, the Godhead see, Hail incarnate, Deity, Hark the herald angels sing, glory to the newborn King!" This is the truth that is expressed. Here's the Word. He was with God, close, intimate. And He was God.
Now, the Jehovah Witnesses have a little bit of trouble with this. In fact, they deny it. They have a translation called the New World Translation where it is translated, "In the beginning was the Word and the Word was with God and the Word was a god." A god. And that's because they say, "Well, you know, in the Greek, John left out the definite article, which must mean that Jesus is a sub-god." And so they translate it, "In the beginning was the Word and the Word was with God and the Word was a god." Well that's a poor translation. John, when he writes this, leaves out the definite article, "the" is the article for "the God," see a lot of times in Greek you would say, ho theos, "the God," and John left out the "the," the article. And here's why: if John were to say Jesus was ho theos, he would contradict what he just said when he said the Word was with God. Because by using the article, he would be saying Jesus and the Father are the self-same Person. So in Greek, you leave out the definite article and you transpose the words to show essence or nature. And so literally it reads, please follow me still, literally it reads, "And God was the Word." Theos ēn ho logos.
Now, a few years ago I had a Jehovah Witness knock on my door, two of them actually, an older one training a younger one, and I said, "Oh, this is going to be fun." Because the younger one is always looking to the older one to know how to answer evangelical Christians. So they came to the door and we were talking and it was a matter of minutes where we dealt with Jesus being God. And I just said to him, "Well, the Bible says Jesus is God." And that sort of ruffled his feathers and he said, "Never does the New Testament declare Jesus is God." And I said, "Well, it's so apparent. It's all over the place." So he said, "Ok. John chapter one verse one," and he starts quoting this. "In the Greek," he said, "It says the Word is a god." I said, "Are you sure about that? You want to go there? Because now you just, now you have more problems, because now you have two gods. If Jesus is a god, now you've got two gods—you've got bigger problems than before you came to this door." "Oh no, in the Greek, it's a god." I said, "Ok, just a minute." And I went to my study and got my Greek New Testament and I opened it up and I said, "Ok, so show that to me." And he said, "I can't read that." I said, "Ok, here's what it says, 'En archē ēn ho logos kai ho logos ēn pros ton theon kai theos ēn ho logos.' So there is no 'a' god." And I said, "You will notice that those two words subject and object are transposed because John wants us to know that Jesus the Word, though separate from the Father, has the exact same nature as God." Theos ēn ho logos. We had a wonderful conversation. Didn't last that long.
Now look at verse two. Verse two is, and here again, John is so simple in his terms, it's profound, but it's just the simplest terms. He restates verse one: "He," He, it's a person, the Word, "He was in the beginning with God." Brothers and sisters, because Jesus Christ is God, that's what the Scripture declares Him to be in no uncertain terms, to say He is anything less than God is blasphemy. It's not to be messed with. In fact, you ought to know this, that the cults and religions will ascribe everything else to Jesus other than deity. "Oh, He's a nice guy, He's a good man, He's a wonderful example," on and on and on. Everything but being God. Because of that you need to know and I need to know this: John, the writer of this gospel, was confronted with the same issues we are confronted with, but 2,000 years ago. And he writes in 2 John verse 7: "For many deceivers have gone out into the world who do not confess Jesus as coming in the flesh." In other words, they're going to come to your house and tell you Jesus isn't God in a human body. And John says, "This is a deceiver and an antichrist." John! Did you have a bad apostle day? Why so strict language? Because Jesus of the New Testament is God. And any other ascription to Him is making Him less than who He is and it's a different gospel.
Listen to what John says down in verse 10 and 11: "If anyone comes to you and does not bring this doctrine, do not receive him into your house nor bid him Godspeed." Not even a "God bless you." That's strict. Want to see something else? I want you to turn with me to Galatians chapter one. Galatians chapter one. This is Paul and you need to know that Paul and John agree on this. In verse six of Galatians one, Paul writes: "I marvel that you are turning away so soon from Him who called you in the grace of Christ to a different gospel which is not another but there are some who trouble you and want to pervert the gospel of Christ. But even if we or an angel from heaven." Hmmm. I guess even an angel with golden plates. "We or an angel from heaven preach any other gospel to you than what we have preached to you, let him be accursed. As we have said before, so I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed." You see, God has a special curse for those who deny the deity and Godhead of Jesus Christ. This is not something to play with. It is dealing with the very essence of Who He is, which matters from here on out, what He does. "In the beginning was the Word." Logos. And that Word was with God, in close intimate fellowship with God and the Word was God. "He was in the beginning with God." Very, very clear.
Let's go back to John chapter one, that's the Word in relation to God. Now let's see the Word in relation to the universe. Again, a very simple statement: "All things." How many things? "All things were made through Him, and without Him nothing was made that was made." Do you see how simple John writes? He states the truth first in the positive and then in the negative. In the positive, "All things were made through Him," and then in the negative, "Without Him nothing was made that was made." So He made what? Everything! All things. The Bible affirms that the universe was created. Created by a Creator. And that the Creator is Jesus Christ. Of course, Darwin would disagree with this. And others like him in the scientific community would disagree with this. They like to hold to the theory that random chance, without any outside cause, is responsible for the universe. That's what they like to believe: that living matter can replicate itself and then inexplicably grow in complexity, defying the very law of entropy. I love what Adam, or Alan Sandidge, the cosmologist said, listen to this question, "How is it that inanimate matter can organize itself in order to contemplate itself?" Ok, just think about that and if you can answer that for me... hooray. How is it that inanimate matter can organize itself in order to contemplate itself? Well, enough of that. We've dealt at length with evolution versus creation in the past.
This is what this means to you and I personally. If Jesus Christ is the Creator of everything, that means He's the One you and I can go to when something breaks down in our lives. He's the manufacturer. If something goes wrong, the first person to go to is Jesus. Because He made us.
My brother Bob was a brilliant mechanic. He could fix stuff. He could fix—my dad, who was an engineer, would go to him sometimes to fix stuff. And if Bob couldn't fix it, he would create a tool to fix it. But every now and then there were things that even he couldn't fix—that you had to go to the manufacturer itself to get fixed. There's a great story about Henry Ford and Charles Steinmetz who was his friend and mechanical genius. One of the mechanical geniuses behind Ford. He made many of the motors for Ford and he made the motors for the assembly lines for Ford Motor Company in Detroit. One day, one of the motors in the assembly line broke; the assembly line was shut down. Ford's guys couldn't fix it so they called in Charlie Steinmetz. Charlie spent a few minutes tinkering, got it going, and then sent Henry Ford a bill for $10,000. Now think $10,000 back then when Henry Ford was alive. Well, he looked at the bill and he thought, "This is crazy." He writes his friend and he says, "Charlie, I think this is a little steep, $10,000 for tinkering." So his friend Steinmetz wrote him back and he said, "Ok, here's the new revised bill. For tinkering: $10.00, for knowing exactly where to tinker: $9,990." He had a good point, didn't he? It's not just tinkering, it's knowing exactly where to do that because you can see it in your mind's eye, you made it. So Jesus knows exactly where to tinker, doesn't He? Exactly what to push—what button to push, what belt to loosen, what screw to tighten in our lives when something breaks down.
Now, would you turn with me to Colossians chapter one? Colossians one sounds a bit like John one, this is again Paul the apostle agreeing with John about Jesus being God and the Creator of everything. But there's something he leaves out, that John leaves out that Paul informs us of. Verse 14, he's obviously speaking about Jesus "in whom we have redemption through His blood the forgiveness of sins." That's Jesus. But look at verse 15: "He, Jesus, is the image of the invisible God, the firstborn over all creation." Now stop right there. When it says "image," it's the Greek word eikōn. And the idea is to take something invisible and make it visible; that's all it is—image. And what it's like in photography there's something called the latent image. If you take a picture on the film, an image is produced in the silver bromite crystals of that film. You can't see it until you pass it through certain chemicals that reveal it. They develop the image. Or in digital photography, you have a sensor and the light forms an image on the sensor but you have to digitally convert it in order to see it. That's what Jesus did. He came to this earth and said, "If you've seen Me, you've seen the Father." Simply because Jesus shared the same nature as being God. So He's the image of the invisible God, making God visible. The firstborn over all creation. Verse 16: "For by Him all things were created that are in heaven and are on the earth." There's that truth again. Visible and invisible. Whether thrones or dominions or principalities or powers, those are unseen, invisible things. All things were created—now watch this—through Him. And what? Oh, for Him. So Jesus isn't just the source of creation, Jesus is the goal of creation. Creation, including us, we were made for Him. Revelation 4:11, same truth: "For Your pleasure they were and are created."
So Jesus is the goal because everything ultimately is designed to give Him glory. Philippians 2: "At the name of Jesus every knee should bow and every tongue should confess that Jesus Christ is Lord to the glory of God the Father." So let's apply that to me and to you. If Jesus created me and my purpose in life is to glorify Him, I'm made for Him, here's the simple question: am I glorifying Him? Is that true of my life? Is my goal in life to glorify Him? Am I living my life for Him? Pleasing Him?
When I was about two weeks old in the Lord, as a Christian, 18 years of age, saved out of a lot of weird background, I came to Christ and I had this little Bible called Good News for Modern Man, it was a modern translation. I'm reading it in my bedroom, I'm reading Matthew chapter five, the Beatitudes, and I came to that Beatitude, we know it as "blessed are those who hunger and thirst after righteousness." In this translation it was a little different. It said, "Happy is the one whose greatest desire is to do what God requires." And I stopped right there—I couldn't read any further. "Happy is the one whose greatest desire is to do what God requires." So I thought about that. Does that describe me? Is that my number one goal right now is to do what God requires? And I had to be honest. Nope. It's not and I want that changed. That was one of the first steps of real growth that I saw, is taking the Scripture and now applying it to my life. So the Bible tells me, in relationship to the universe, Jesus created everything and the goal of that creation is for Him, for His pleasure. So I need to ask, "Is my life being lived to give Him pleasure, to glorify Him?"
Third and finally, in relation to mankind, let's see Who the Word is. Back to John chapter one verses four and five and we close with this. In relation to mankind, Jesus illuminates everyone, for it says: "In Him." Verse four. In Him, in Jesus, in the Word, "In Him was life, and the life was the light of men. And the light shines in darkness, and the darkness does not comprehend it." Now these two verses describe the incarnation. Here's Jesus coming into our world and here's our world reacting to Jesus coming into it. Light shines in the darkness and the darkness did not comprehend it.
Well, verse four says, first of all, that Jesus is the life of God. For it says, in Him was life. Now, you might read that and think, "Well he's just sort of repeating what he said in verse three." Verse three, Jesus is the Creator of everything so it only makes sense if He's the Creator of everything living that He has to have life in Himself to do that. But remember the word I told you about last week, for life? Is zóé. There's one of the three words. This is the word he uses here. Not bios, biological life; not psuché, psychological life, but zóé, which is often translated eternal life, everlasting life. The quality of life enjoyed now that will last forever. Fifty-four times in this book, John will use the term "life." Zóé, life, life, life. To understand spiritual life, we need to understand spiritual death. It says in Ephesians chapter two that when you and I were born, get this, when you and I were born, we were born dead on arrival. Dead on arrival. It describes us as being dead in trespasses and sins. OK, sort of like a corpse. You know, if there's a dead corpse in front of you, if you yell at that corpse, they're not going to respond. If you say, "How could you die?!" They're not going to say, "Ahem, well, the reason is..." You can punch that corpse, you can poke that corpse, they can't respond. That's how it is spiritually. You can poke unbelievers who are dead in sin, the world is populated with dead people. You can poke them with the truth of Jesus Christ and they won't respond unless God does a work in their life. They're dead in trespasses and sins.
So Jesus comes into the world to give life, to fix that. And you read that throughout John. He will say, "I have come that you might have life and have it more abundantly." He will say, "You are not willing to come to Me that you may have life." He will say, "I am the way, the truth, and the life." He will also say, "He who has the Son has life, He who does not have the Son does not have life." So in Him is life. This quality of life and then Jesus comes into our world and that life, like light, illuminates. It shines. It, it goes out. Verse four at the very end says, "And the life was the light of men. And the light shines in the darkness, and the darkness did not comprehend it." Now, something else. Twenty-one times in the gospel of John, you're going to read the term "light." Jesus is the life of God and like a light that shines forth from an origin and emanates out, Jesus is the light of God. He's the light of God. And who did it affect? Who did Jesus affect in coming into the world with His light-like life? Answer: everyone. Verse nine, look at verse nine, "This was the true Light which gives light to every man coming into the world."
Every person born has some kind of light that they must act on. At least enough to be responsible before God. But, you ready for this? You want to see the flip side of this? John chapter three verse 19, Jesus said, "But men loved darkness rather than light because their deeds were evil." Do you get that? I'll go back a little bit. "Neither will they come to the light lest their deeds should be reproved. Men loved darkness rather than light." Isn't that sad? Sad to think what it cost Jesus Christ to make the way so clear, so illuminated, and people by and large go, "No. Don't want it. Not interested. Forget it." If you're living in darkness and if you are without Christ you are living in darkness, He can give you light which will be life-giving. Life-giving.
Now what does it mean when it says, "And the darkness did not comprehend it"? I just got to say that's a difficult word to translate and if you have different translations, they've given a stab at it. It's the word katalambanó. And it could be translated "comprehend, overcome." Here's a better word: "extinguish." Extinguish. They couldn't put it out. A light came into the world and the world couldn't put it out. All of the darkness on earth cannot extinguish the light of a single match. And all the darkness of hell cannot put out the light of Jesus Christ, though they tried and all the demons in hell and Satan probably were thrilled when Jesus died on the cross, three days later, they got a wake-up call. The Light is back—brighter than ever before. And now, whether it was during Jesus' lifetime or you in your neighborhood or at school, and that light is shining. The world cannot extinguish it or put it out.
Now, what you're going to notice and I'm going to notice is that with each verse in 879 verses of John, with each chapter, with each paragraph, the light becomes brighter, Jesus becomes bigger, more exalted than ever before. That's what you notice. Those are the themes. You remember Chronicles of Narnia? Chronicles of Narnia by C.S. Lewis, where he takes this figure of Aslan the lion, which represents Jesus Christ, and these three children, Lucy is one of them. Lucy hasn't seen Aslan for awhile and finally she sees him again and looks up into that large, wise face. And Aslan speaks and says, "Welcome, child." Lucy said, "Aslan, you're bigger!" Aslan replied, "That's because you're older, little one." Lucy questioned, "You mean it's not because you are?" And Aslan says, "I am not. But every year that you grow, you will find me bigger." That's such a beautiful truth. The more you and I grow and are exposed to Jesus Christ for who He really is—He'll get bigger and bigger and bigger and grander and more trustworthy. And that's how John begins the gospel, with the biggest, widest possible scope. "In the beginning was the Word, and the Word was with God, and He was God." And then he'll take us through His life and show us those truths over and over again.
So we've learned something today about Jesus. We've learned, number one, that He's eternal, number two, that He's all-powerful, and number three, that He's vital. Number one, He's eternal in relation to God—He always existed. Number two, He's all-powerful in relation to the universe—He created it all. And number three, He's vital—in relationship to mankind, He is the One that sends lifelike light in a dark place. The only question left is, "What will we do about it?" What will we do about it? Will we come to the light and go, "Yes, I want to be more enlightened and enjoy more of that life"? Or will we say, "No, frankly I love my darkness more than light"? That's the choice that God leaves with us as He sends out His Light.
Heavenly Father, there probably are a lot of words we need to know. Some think there are six or five or three or 1,200, but there's one we really need to know and that is Jesus, the Word. The Word. The One who is Your Son, the One who created everything, and the One who enlightens every single person coming into the world. So the big issue for everyone is, "What will you do with Jesus?" I pray that we will come to the Light. In His Name, amen.