“Therefore…”

Well, I invite you to turn to Ephesians 4:1. We’re going to resume our studies in Paul’s letter to the Ephesians. And we will simply read verses 1–3; or I will, and you can follow along as I read.

Ephesians 4:1:

“I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace.”

Amen.

We pray:

Make the Book live to me, O Lord,
Show me yourself within your Word,
Show me myself and show me my Savior,
And make the Book live to me.[1]

For your Son’s sake. Amen.

Well, we have made our way through the first three chapters. We took a break for Advent, and now we pick up our studies. If I did the sums correctly, there are sixty-six verses in the first three chapters, and in those sixty-six verses, we have encountered only one command. Only once does Paul issue a command, and even then, it is not particularly strong. I’ll tell you what it is, because otherwise most of you will be looking for it all the way until lunchtime. It comes in verse 11: “Therefore remember that at one time you Gentiles in the flesh…” And again he comes back to it, verse 12: “Remember…”[2] So he issues a call or a command to remember.

But that is all. And the substance of his letter to the point at which we concluded is doctrinal. It is expositional. It is laying down the foundational, credal aspects of the gospel itself. And this is, of course, a pattern that Paul employs in writing his letters. And so there is nothing unusual about it.

But if there was only one exhortation in the first three chapters, that is about to change, and quite dramatically. And if your Bible is open, you can just scan it, and you will see that the imperatives come again and again—a call to do and to be and so on. For example, just in the balance of chapter 4: “Put away falsehood,”[3] “Do[n’t] let the sun go down on your anger,”[4] “Don’t give opportunity to the devil,”[5] “Don’t let corrupt talk come out of your mouth,”[6] “Do[n’t] grieve the Holy Spirit,”[7] “Get rid of bitterness,”[8] “Be kind to each other,”[9] “Get rid of sexual immortality and impurity,”[10] and so on—and all the way through it, just again and again and again, these exhortations.

And in a very real sense, what we’re going to discover as we work our way through the balance of the letter is that all of these imperatives—exhortations, calls to activity—are the outworking of the instruction which is contained here just in one verse: “I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called.” So if somebody says, reading that first verse, “Well, I wonder what’s involved in all of that?” then the answer is about to be provided for us in the balance of his letter. He wants those who are in Christ to live out their lives as the followers of Christ. He identifies himself, as at the beginning of chapter 3, as a prisoner for the Lord.[11] He is in prison. He doesn’t make a fuss about it. It is a fact of his existence at this point. He doesn’t ask for sympathy. In actual fact, he writes—and he wrote a great deal—and his urgent sense is not for his discharge or for his release, but is for those to whom he writes, here in Ephesus, to become all that God intends for them to be.

So, he moves from the doctrinal to the practical, or from the instruction to the exhortation, or any way you want to do it—from belief to practice, from the credenda to the agenda. You can build it up any way you choose. We get the point very clearly.

And as I say, this is his pattern. For example, he does this in Colossians. If you just turn over to chapter 3, you will see that he then says, “Since, then, this is true, now this.”[12] Romans 12:1, after eleven chapters that have been filled, packed, with the foundations of the gospel, he says, “[Therefore] I beseech you …, brethren, by the mercies of God,”[13] making the point that that which he has laid down as foundational is now applicational and is to be put into practice.

The Order Is Important

Now, I want us to notice just a few simple things regarding this. And the first is that the order is important. The order is important. He doesn’t start with the practical. He starts with the doctrinal. He starts with the instruction. He starts by explaining what is true in Christ, what it means to be in Christ, before he then calls them to live for Christ. And as we work our way through, that will become apparent. And indeed, it comes across clearly by the way in which he begins. That’s why I want you to notice the conjunction, the “therefore.” He doesn’t say, “I, a prisoner for the Lord, urge you to walk in a manner … of the calling to which you have been called.” He says, “I therefore, a prisoner [of] the Lord,” making his point, and making it clearly, that all that he has just conveyed to them is the basis, provides the impetus, for all that he now calls them to. How are they going to walk worthy of the calling to which they’ve been called? On what basis are they going to be able to fulfill these exhortations—to speak truthfully, not to steal, to stay away from sexual immortally, to make sure that they don’t become angry and embittered and so on? On what basis?

You see, it is important along the lines that we saw when we studied for the fruit of the Spirit. And that picture, I think, might be helpful to recall. Remember, we said, “What Paul is speaking about here is not something that is tacked on from the outside like ornaments on a Christmas tree, but rather, it is that which emerges from the inside as a result of the life of Christ.” And that, of course, is his point here. “I’ve told you,” he says, “I’ve written to you all of these things that are true of you. And it is in light of what you are in Christ that your lives now, both individually and collectively, should provide a practical expression of God’s grace.”

Now, when we proceed with this, we will spend longer on it. But as I say, I want us just to make sure we don’t go wrong on this point. And the point is simply this: that before we can live the Christian life, we must first be Christian. You say, “Well, there’s a brilliant insight.” Well, no, it is a very important insight. Because I meet people all the time who tell me, you know, “I like the Sermon on the Mount. There’s a lot about Christianity that I like. I think I’ll give it a try.” But what they’re really saying is “I’ll take some of these ethical imperatives, and I’ll try and hang them on my life. After all, I could do with being a bit more patient and a bit nicer and so on.” So what they’re saying is, “I can take that, and I can apply it to myself, and that will be me. I will be a Christian.” No, you won’t. No. You cannot live as a Christian unless you are a Christian. And you don’t make yourself a Christian. He makes you the Christian.

You see, you don’t sign up for this. You are enlisted. You say, “Well, are you sure about this?” I’m absolutely certain of it. That’s why he began his letter,

Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, even as he chose us in him before the foundation of the world, that we should be holy and blameless [in his sight].[14]

So that when we trace the roots of the goodness of God, we don’t simply trace them back to the church where we heard the gospel, to the person who shared the gospel, to the mother who prayed for the gospel, but we find ourselves way back beyond that, into the eons beyond time, into eternity itself.

You cannot live as a Christian unless you are a Christian. And you don’t make yourself a Christian. He makes you the Christian.

And so Paul as he enters into this hortatory—or “hor-ta-tory,” as I think you say—aspect of his letter, he is writing to those who have been adopted “as sons through Jesus Christ.”[15] That’s the wonderful picture that I stopped short of reading: “He predestined us for adoption … as sons through Jesus Christ, according to the purpose of his will.” What an amazing thing, that he set his love upon us and he adopted us into his family! He didn’t adopt us because we looked like we were going to be the high-school valedictorian. He didn’t adopt us because we were the cutest on the block. He didn’t adopt us because we were so manifestly moral and upright. He adopted us “in that, while we were yet sinners, Christ died for us.”[16] This is the wonder of the gospel. This is the wonder of what he has done. And it is on the strength of that that he is now going to go on and say what he says.

As I say to you, he does it all the time. In Colossians you find the same emphasis:

From the day we heard, we have[n’t] ceased to pray for you, asking that you may be filled with the knowledge of his will in all spiritual wisdom and understanding, so as to walk in a manner worthy of the Lord, fully pleasing to him: bearing fruit in every good work and increasing in the knowledge of God.[17]

Now, at the risk of undue repetition, let us be clear: he is not issuing a series of ethical commands to be attempted by all and by any; he is rather urging the believers to become in practice what they are in Christ.

And what are they? Well, they’re saved. Chapter 2 and verse 5, the wonder of it all: “Even when we were dead in our trespasses,” he “made us alive together with Christ—by grace you have been saved.”[18] It’s not just that you adopted a different kind of spirituality, or that you decided to become a little religious, or you began to attend church, or you added a little ethic to your life, or whatever. No, no, no, no, no, no, no, no. You were dead in your trespasses. You couldn’t do a thing to save yourself. You were as dead, I was as dead, as Lazarus was dead. “He stinketh,”[19] said his sister. “You cannot do anything for him now. He has been dead for four days.” And Jesus stood forward and called his name, and out he came. How? Because of the power in his word.

It is the Word of God, by the Holy Spirit, that “breaks the power of cancelled sin” and “sets the prisoner free.”[20] It is not something that we signed up for: “I think I’ll join a class. I think I’ll be part of this. I think I would like to do that.” No! It is something far more magnificent than that. It starts with God. It starts with God. “He chose us in him before the foundation of time.” And he says to them at the end of chapter 1, “And this became the reality in your life when you heard the word of truth, the gospel of your salvation, and you believed.”[21] Because on the day that you believed, somebody told you, “This is what you do: you believe, you receive.” You said, “Fine.” You seemed like you were doing everything. But now you’ve been on the journey a little while, and you’ve thought about it, and you’ve gone back and back and back and back until you’re before the foundation of time. God has done this. This is what God does.

Now, you see, it is on that basis that he then goes on to say, “You’ve been saved, and you’re seated, and you’re adopted, and all of this is on account of the fact of his great love with which he loved us.”[22] “The great love with which he loved us.”[23] It is a wonderful thing, isn’t it, that Paul, after his argumentative, fiendish, hateful, spiteful, covetous life, becomes this apostle—that he says, “The love of Christ compels us”?[24] He says, “The love of Christ constrains me.” He says, “It is the love of Christ that fills my heart and fills my preaching.” Well, of course, it should! Of course it should!

I’ve been reading Bonar in these last days, on his call to holiness. And writing in the seventeenth century, he made this observation which struck me forcibly just in the last couple of days. He says that when Paul and the others proclaim the gospel, they’re “not … induc[ing] men” and women “to commence a course of preparation for receiving Christ.” They’re not saying, “Would you like to attend Christianity Explored?” Not that there’s anything wrong with saying that, but that’s not what they’re saying. They’re not saying, “Would you like to engage in this or engage in that and begin a preparatory course?” No, says Bonar. They are calling men and women “to receive [Christ] at once and on the spot; not [urging] them through [a] long avenue of … gradually amended life”[25] but calling them to a life-changing encounter with Jesus.

Wow, that struck me very forcibly. I said, “I think we’re being a little fearful here at Parkside.” We’re comforting you and comforting ourselves with the thought, “Well, of course, if we don’t call it now…” I mean, if you don’t ask the person to sign a policy, if you’re a life insurance salesman, then you can go home and tell your wife that you influenced a few, but we’re not sure if anybody signed up. So if you don’t call the issue and say, “Will you believe on Jesus today, before you go on the first of January, will you?” then you can go home and have lunch and say, “Well, I’m sure I influenced a few.” “Well, would you like to sign up for a class?” How about you believe in Jesus today? How about today, since you don’t know you’ve got a tomorrow, if you do not believe, that today you believe? Says Bonar, that’s what Paul was doing. I think he’s right!

You remember when Agrippa is confronted by him and Paul makes his defense before Agrippa, in Acts chapter 26, Agrippa says to him, “Hey, Paul, do you think you can persuade me in such a short time to become a Christian?”[26] Why did he say that? Because that’s exactly what Paul was trying to do! Paul says, “I want you to believe in Jesus.” And I want you to believe in Jesus if you don’t believe in Jesus.

You see, what Paul is saying here—it’s not he’s saying, “Try and live like sons, and maybe God will adopt you when he sees you’re kind of nice. ‘Oh! There’s a nice person to have in my family. I think I’ll adopt him.’” No! He says, “Bow beneath him. Be adopted into his family by grace, and then go out and live like a son. Go out and live like a daughter.” And the great, great, powerful impact of the love of God is what drove the apostle.

As we come to the end of a year, the beginning of a new, they do all those reviews. You review the year, review the decade, review… I’m gone so far back, I said to Sue this morning when I woke up, “Do you realize it’s fifty years since we both moved to England?” Half a century! Time is going by. And so the ’60s, they’re not even in the reckoning of a great number of you. But if you read of them, the great opportunity of the ’60s was free love. Free love. And the idea was that “if you go to San Francisco and put some flowers in your hair, I’m telling you, it’s going be fantastic!” The Isle of Wight Pop Festival in the UK and the farm in New York, Woodstock—it was all there. What an amazing lie that was! You would think that if men and women had really discovered free love, a love that would transform would be the kind of love:

Come down, O love divine,
Seek thou this soul of mine,
And visit it with thine
Own ardor glowing.[27]

Listen, loved ones: there is only one free love, and that is the love of God, who loved the world so much that “he gave his only begotten Son, that [whoever] believe[s] in him [would] not perish, but have everlasting life.”[28] How fiendish on the part of the Evil One to offer bondage under the disguise of freedom and to tell young people that they’ll never find freedom in the apparent bondage that is there in the Christian life.

Paul made it absolutely clear. Because it is the love of God, you see, that touches the heart. It’s love that touches the heart. It’s love that went deep down into the heart of the Prodigal. I don’t think the Prodigal went back up the road out of the pigsty simply because he realized he’d made a royal mess of things. What took him back up the road was his assurance of the father’s love and mercy: “I will arise and go to my father, and … say [to] him…”[29]

You see, we can come to God. Some of us, our lives are so messed up that we daren’t come. Some of us have got our lives so doctored up that we don’t think we need to come. But the love of God for a sinner is not based on merit. It’s not based on fitness. It’s not based on goodness. “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the [atoning sacrifice] for our sins.”[30] You were “born again to a living hope [by] the resurrection of Jesus Christ from the dead.”[31] You were born not as a result “of [a] human decision or [of] a husband’s will, but born of God.”[32] What part did you have in your birth, physically? Zero. What part do you have in your spiritual birth? Zero. Born again, “wakened up from wrath to flee.”[33]

I know that some of you have this completely upside down. That’s why I speak to you as I do. That’s why I’m pointing out… I’m not getting any further than “therefore.” “Therefore.”

The love of God for a sinner is not based on merit.

Let me put it this way. I’m supposed to have a physical every year. I haven’t gone in two. And I don’t say that to my credit. But the reason I haven’t gone is because I would like to be a little fitter before I go. ’Cause I know what he’s going to say. So I want to be fit to be examined. And some of you are operating on that basis as well: “Well, when I get myself a little more sorted out, then I can come to God. Then I can go for my appraisal.” Listen to the hymn writer:

Come, ye sinners, poor and needy,
Weak and wounded, sick and sore;
Jesus ready stands to save you,
Full of pity, love and power. …

Let not conscience make you linger,
Nor of fitness fondly dream;
All the fitness he requireth
Is to feel your need of him.[34]

That’s how fit you need to be. Fit enough to say with Newton, “I’m a great sinner. And I realize, Jesus, you are a great Savior.[35] So therefore…” “Therefore.”

Doctrine and Practice Mustn’t Be Separated

One who has entered through this door doesn’t work in order to be forgiven but because she has been forgiven. All of the love and power and plan and blessing of God is that which provides the impetus for the outworking of this reality. And the two need to be in order. That was my first point; I’m sure you’ve forgotten already. But the order is important. And secondly, they mustn’t be separated. They mustn’t be separated—that the doctrinal and the practical go hand in hand. They are interwoven with one another.

This is very, very important. Because some people are—and we put this in positive terms first of all—are very doctrinal: “Oh, I love doctrine! Have you read so-and-so? Did you ever read the Puritans? I have a big book on this,” you know, and so on. Wonderful stuff! But it’s distinctly possible that you get so caught up with that that you never actually get into the practicalities of sharing this great and glorious news that you have. In other words, the temptation is to be like the disciples on the Mount of Transfiguration, when they saw this amazing glory of God as Jesus was transfigured before their gaze, and their reaction was “Let’s build three shelters here. Let’s stay here. This is fantastic! There’s no reason to go anywhere now.”[36] But Jesus says, “No, we’re going back down the mountain.” They go back down the mountain, and what’s their first encounter? With a demon-possessed boy.[37]

And some of us, we want to just stay in our little cloister somewhere, reading books. But what about rescuing the perishing? What about caring for the dying? What about telling them of Jesus; he’s mighty to save?[38] Well, I hope you don’t read your books and the books make you think that if God’s going to save people, he’ll just get on and do it without you. That’s what they said to William Carey before he began the Baptist Missionary Society: “Sit down, Mr. Carey. If God wants to save people in India, he’ll save them by himself.” I hope you don’t believe that. No, because God uses means.

And the other side of it—the less than positive side of a doctrinal preoccupation—is people that like to argue about it all the time: “How many angels fit on the end of a pin? Are you prelapsarian? What are you? What do you know?” And you spend all your time talking about this. Meanwhile, people are standing at the bus stop and trying to get on with their lives and go, and they’re all heading towards eternity.

“Oh,” you say, “I’m glad you’re saying this, pastor, because I’ve been feeling that for a long time. We’ve had enough of that doctrinal stuff. It’s time for the practical stuff. We need to be the church. We need to just get on with it and be what we’re supposed to be. We’re practical people. We need to deal with the practical matters of life. Be done with this doctrinal stuff.” No, no, no, no, no.

You see, the order is important: the doctrine precedes the practice. And the balance is important, because they’re held in connection with one another. You can’t go out and be the church unless you are the church. Jesus said, “I will build my church, and the gates of hell [will] not prevail against it.”[39] You say, “Yeah, but we’ve got to get to the real issues. I mean, there’s a lot of practical issues that need to be addressed.” Agreed entirely. But you remember when the friends with a concern for extreme practicality took the man who couldn’t walk to meet Jesus and let him down through the roof, they were all stunned, presumably, by the response of Jesus. When Jesus looked at the man, Mark tells us in Mark chapter 2, he looked at the man, and he said, “Son, your sins are forgiven.”[40] Now, anyone viewing that scene would have said, “This is wrong. We didn’t bring him here for an invisible forgiveness. We brought him here for a visible, physical transformation.” Jesus: “No, no, no, no. The real issue for this man is that he needs his sins to be forgiven.” “And in order that you might know that the Son of Man”—namely, Jesus—“has power on earth to forgive sins, I’ll say to the man, ‘Take up your bed, and walk, and go home.’”[41]

Nobody was more committed to the social engagement that emerges from the gospel, at the end of the nineteenth century, than William Booth of the Salvation Army. This is Booth: “To get a man soundly saved it[’s] not enough to put on him a [new] pair of … [trousers], to give him regular work, or even to give him a University education. These things are all outside a man, and if the inside remains unchanged you have wasted your labour[s].”[42]

Well, we need to stop. The order is important: doctrine, practice. The conjunction between them is equally important. And that conjunction, “therefore,” is directly tied to this conduct: walking “in a manner worthy of” this call. So I actually had three c’s, but they’ve all got lost along the way: the conjunction that is important, the conduct that is something, and the call… You can make your own sermon when you go home.

But you need to know this: don’t go south on “in a manner worthy.” What I mean by that is: Paul is not suggesting that we merit the grace of God. Rather, it is God’s grace that enables us to walk worthy. “’Tis grace ha[s] brought me safe thus far, and grace will lead me home.”[43] This is not Saving Private Ryan. Remember, at the end of Saving Private Ryan, he kneels down by the grave, and he says, “Earn [it].”[44] “Earn [it].” No, that’s religion: “Go and earn it.” Christianity says, “No, you can’t earn it. Christ has accomplished it for you. But now, walk in a manner worthy of the calling.” In other words, in a balanced manner, in an appropriate manner. In other words, there is—you know, we sing that hymn, “Let the beauty of Jesus be seen in me, all his [wondrous compassion] and purity.”[45]

I mean, it’s not right for me to be doctrinally engaged with these great truths and then to be a miserable sinner, to be a miserable rascal. But we know that we are miserable rascals. At least, I don’t need to include you; I can speak for myself. We sang it in the hymn. I wrote it down: that “o’er its own shortcomings weeps with loathing.”[46] See, that’s grace. It’s quite natural for us to weep with loathing over other people’s shortcomings. But grace shows me that I’m the biggest problem—that my shortcomings could only be addressed in one with no shortcomings, so that in Christ, adopted, included, saved, seated, called… Called to what? Called to life from death. Called from the dominion of darkness into the dominion of light.[47] Called to unity. Called to purity. Called to holiness. Called.

It is God’s grace that enables us to walk worthy.

We were going to sing a hymn this morning. We changed our minds ’cause the tune is unfamiliar to us, and we might not like it. But it’s one of my favorite hymns, so we will eventually sing it—even if I have to have it in my funeral just to say, “See, I told you we’d sing it!” But it goes like this:

I heard the voice of Jesus say,
“Come unto me and rest;
Lay down, [O] weary one, lay down
[Your] head upon my breast.”
I came to Jesus as I was,
Weary and worn and sad;
[And] I found in him a resting place,
And he has made me glad.

I heard the voice of Jesus say,
“Behold, I freely give
The living water; thirsty one,
Stoop down, and drink, and live.”
[And] I came to Jesus, and I drank
Of that life-giving stream;
My thirst was quenched, my soul revived,
And now I live in him.

I heard the voice of Jesus say,
“I am this dark world’s Light;
Look unto me, [your] morn [will] rise,
And all [your] day[s] be bright.”
I [came] to Jesus, and I found
In him my [light], my sun;
And in that light of life I’ll walk,
Till [my] traveling days are done.[48]

That’s the testimony of the called.

You see, God issues a general call. I call Sunday by Sunday. “Repent and believe the good news.”[49] That is the call of Scripture. “Come to me, all you who are weary and [heavy laden], and I will give you rest.”[50] That is the call of Scripture. You have all heard that call. But have you heard the call of God in your heart, calling you by name, saying to you, “This is not some kind of generic matter; this is you and me”? Wakened up, wakened up, just as Lazarus was wakened up. He didn’t call everybody out of the tomb. He called Lazarus. And he will call you by name. And when he does, you’ll know. And when he does, you’ll respond. Because his call is a life-giving, effectual call. And without it we cannot come.

Father, look upon us in your mercy, we pray. Grant that we might hear your voice calling into the deadness of our own stubborn, rebellious, disinterested hearts. Some of us are so convinced how good we are that this sounds like complete nonsense. Some of us have got ourselves in a position where we believe we are so messed up that it’s actually beyond the pale for us to think in these terms. How we thank you that you reached down into the rebellious, animosity-filled heart of Saul of Tarsus and raised him up, saved him, seated him, adopted him, equipped him, enabled him. And he is the one who, by the Holy Spirit, through the pages of the Bible, says to the Ephesian believers and to all who read the letter, “I therefore, a prisoner for the Lord, urge you to walk … worthy of the calling [with] which you have been called.” Lord, make us all that you desire for us to be, individually and as a church, for time is short. And we pray in Christ’s name. Amen.

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[1] R. Hudson Pope, “Make the Book Live to Me.” Language modernized.

[2] Ephesians 2:11–12 (ESV).

[3] Ephesians 4:25 (ESV).

[4] Ephesians 4:26 (ESV).

[5] Ephesians 4:27 (paraphrased).

[6] Ephesians 4:29 (paraphrased).

[7] Ephesians 4:30 (ESV).

[8] Ephesians 4:31 (paraphrased).

[9] Ephesians 4:32 (paraphrased).

[10] Ephesians 5:3 (paraphrased).

[11] See Ephesians 3:1.

[12] Colossians 3:1 (paraphrased).

[13] Romans 12:1 (KJV).

[14] Ephesians 1:3–4 (ESV).

[15] Ephesians 1:5 (ESV).

[16] Romans 5:8 (KJV).

[17] Colossians 1:9–10 (ESV).

[18] Ephesians 2:5 (ESV).

[19] John 11:39 (KJV).

[20] Charles Wesley, “O for a Thousand Tongues to Sing” (1739).

[21] Ephesians 1:13 (paraphrased).

[22] Ephesians 2:4–6 (paraphrased).

[23] Ephesians 2:4 (ESV).

[24] 2 Corinthians 5:14 (paraphrased).

[25] Horatius Bonar, God’s Way of Holiness (London: James Nisbet, 1883), 54.

[26] Acts 26:28 (paraphrased).

[27] Bianco of Siena, trans. Richard F. Littledale, “Come Down, O Love Divine” (1867).

[28] John 3:16 (KJV).

[29] Luke 15:18 (KJV).

[30] 1 John 4:10 (KJV).

[31] 1 Peter 1:3 (ESV).

[32] John 1:13 (NIV).

[33] Robert Murray M’Cheyne, “When This Passing World Is Done” (1837).

[34] Joseph Hart, “Come, Ye Sinners, Poor and Needy” (1759).

[35] John Newton, quoted in John Pollock, Amazing Grace: John Newton’s Story (San Francisco: Harper & Row, 1981), 182. Paraphrased.

[36] Matthew 17:4; Mark 9:5; Luke 9:33 (paraphrased).

[37] See Matthew 17:14–20; Mark 9:14–29; Luke 9:37–43.

[38] Fanny Jane Crosby, “Rescue the Perishing” (1869).

[39] Matthew 16:18 (ESV).

[40] Mark 2:5 (ESV).

[41] Mark 2:10–11 (paraphrased).

[42] William Booth, In Darkest England and the Way Out (New York: Funk and Wagnalls, 1890), 45.

[43] John Newton, “Amazing Grace” (1779).

[44] Saving Private Ryan, directed by Steven Spielberg, written by Robert Rodat (DreamWorks, 1998).

[45] Albert W. T. Orsborn, “Let the Beauty of Jesus.”

[46] Bianco of Siena, “Come Down.”

[47] See Colossians 1:13.

[48] Horatius Bonar, “I Heard the Voice of Jesus Say” (1846).

[49] Mark 1:15 (NIV).

[50] Matthew 11:28 (NIV).