Continuing
our exposition of 1st John 5:6-12 and jumping immediately right back
into the text. John has shown us already
the incredible testimonial power of water and blood as they relate to
Christ. These two elements stand as
silent testaments to His ministry and work.
They work together as advertisements of God’s favor toward His Perfect
Son. The water at Jesus’s baptism, when
the skies opened and the Spirit of God descended like a dove to rest upon Him,
immediately catalyzing the testimony of John the Baptist which was borne on the
wings of personal prophecy, previously delivered to him by the Holy
Spirit.
And the blood at the follow-up
to the crucifixion, when God was pleased to raise His Son from the dead and
exalt Him to the highest position over all that exists. Likewise, the water and blood relate to the
Jewish sacrificial system implemented by Moses at God’s command. Both water and blood held strong cleansing
properties and uses for the nation of Israel, causing readers of John’s epistle
to immediately grasp the significance of his statement in the very first
chapter that the blood of Christ covers our sins. Furthermore, John is very clear that neither
element, water and blood, stand alone as a witness. They both function together to point the way
to Christ as the Son of God and the complete rationality of belief and trust in
Him.
We have also
seen that the water and the blood are completely useless to us by
themselves. They are truth. But that truth is meaningless until the
Spirit Himself appears and bears witness to their veracity. When that happens the water and the blood
suddenly transform supernaturally into powerful witnesses that join the Spirit
in an unceasing trumpet blast and timeless advertisement of the power of Christ
to those who are alienated from God. And
these three witnesses do not merely agree with each other. That is not strong enough of a word for what
happens when they come together. Rather,
they merge into a single, harmonious, unified voice of testimony that weaves
seamlessly into a coherent argument for and defense of the man Jesus as the
Christ and the Son of God.
Finally, we
have discussed how every detail of the Bible is of massive and exceeding
importance. Even an innocuous little
note from John about blood and water issuing from Jesus’s side, following His
death, when He was pierced with a Roman spear.
Such a small thing might be easily glossed over as an extraneous detail
or nothing more than a historical fact to lend credibility to the Biblical
record. But as John makes clear, this
tiny little aspect of the Crucifixion is so much more and is a part of the
foundation of the entire process of redemption itself. Details are critically important because God
is a god of meticulous planning and exacting precision. He does nothing by accident and the
Scriptures are no exception to this.
All of this
we have looked at before. Now we will
continue to read and attempt to comprehend John’s argument, starting with verse
9: If we receive the testimony of men,
the testimony of God is greater; for the testimony of God is this, that He has
testified concerning His Son. John
is drawing a comparison between competing testimonies in this verse. This is the Father’s “marturia”, or the
testimony that He has given. His agents,
the water, the blood, and the Spirit, are His “martureo” or His witnesses. Now John is going to inform us more deeply
about the “marturia” they have given concerning Jesus. And in John’s estimation, this testimony is
of far greater worth than the testimony of men, for two reasons.
The first
reason God’s testimony is greater than man’s is the very existence of the
Christ Himself. There is an implicit
assumption of the truth of who Jesus is in John’s statement. Notice that he says “God has testified
concerning His Son.” A confirmation from
God regarding the Son-ship of Jesus must necessarily also confirm the deity of
Jesus. John has already touched on this
point with a rhetorical question just a short time ago, in verse 5: Who is the one who overcomes the world, but
he who believes that Jesus is the Son of God? In the Jewish culture of Jesus’s day son-ship
was a very special thing. The son of an
official was considered equal in stature to the father, if not equal in
authority. More to the point, the
offspring of a ruler was viewed as having the same blood as the father and
therefore the same royal essence. If
people were expected to treat the king with reverence and respect you can be
sure the same treatment was expected for the prince.
The Jews
understood this well, which is why they became so incensed when Jesus claimed
that He was God’s Son. A clear view of
this animosity can be seen in John 5:16-18.
Jesus had just healed a man who had been ill for 38 years. It happened to be on the Sabbath that the
healing was performed. So, the Scripture
says: For this reason the Jews were
persecuting Jesus, because He was doing these things on the Sabbath. But He answered them, “My Father is working
until now, and I Myself am working.” For
this reason therefore the Jews were seeking all the more to kill Him, because
He not only was breaking the Sabbath, but also was calling God His own Father,
making Himself equal with God.
There is an
imperial authority inherent in the son of a god that unmistakably trumps the
worth and value of the son of merely a man.
Even secular cultures understand this.
Greek mythology, to take one example, is filled with stories about
demi-human men such as Hercules and Perseus.
These heroes were the offspring of a union between a male god and a
female human. As such they were endowed
with superhuman abilities as well as divine gifts to aid them in their various
quests to defeat the forces of evil. The
implication of grandeur over and above ordinary men is clear and unambiguous. Such a concept is not difficult or
troublesome to understand for anyone, and these are fictitious characters. So when it comes to a divine father and son
relationship that is truth rather than fiction it is easily perceived how much
worth is to be extended to the son.
The second
reason that God’s testimony is greater than man’s is frankly rather
shocking. John says that the reason
God’s testimony is greater is that He has testified. This is what lawyers call a
self-authenticating document (in this case a statement). This is an item of evidence that is
admissible in court with no extrinsic evidence of authenticity required. An example would be a domestic public
document that is signed and sealed. The
idea is a bit like saying “the best evidence for the existence of life is that
life exists.”
To our overly
rational and rabidly proof driven modern western minds this may very well sound
like a weak and ineffective argument.
There is no real evidence given.
All that exists is a statement of divine authority. God says, in effect, My witness trumps your
witness simply because I have witnessed.
If we do take issue to such a declaration, we need to understand that
our reticence is neither new or noteworthy.
In Exodus chapter 3 Moses has an encounter with a bush on Mount
Horeb. This particular bush was burning
with a flame that never consumed it. It
must have been a simply astonishing sight.
Imagine the man’s surprise and amazement when the bush spoke to him.
The voice
from within the fire introduced itself in verse 6 in this way: “I am the God of your father, the God of
Abraham, the God of Isaac, and the God of Jacob.” Notice that prior to this statement Moses was
cautious but apparently unafraid. Verse
3 records his internal dialogue with himself: “I must turn aside now and see this marvelous sight, why the bush is
not burned up.” There does not
appear to be any fear but simply curiosity or fascination. But after being advised to remove his sandals
and being informed of who this really was, Moses immediately changes his
attitude in the latter part of verse 6: Then
Moses hid his face, for he was afraid to look at God.
Many of us
know the account well. God gives Moses
his mission for the last 40 years of his life, to travel to Egypt, confront the
most powerful ruler on the planet with nothing but a staff, and lead an entire
nation back to this same mountain so that they might come to know and worship
the God of their fathers.
Moses is
understandably pole-axed by this assignment.
Everything within him wants to balk and run away. He responds in verse 13: “Behold, I am going to the sons of Israel, and I will say to them, ‘The
God of your fathers has sent me to you.’
Now they may say to me, ‘What is His name?’ What shall I say to them?” Do you see what Moses is doing here? God has already told him who He is. He clearly identified Himself as the God of
Abraham, Isaac, and Jacob. Yet Moses is
asking for His name? He is dithering and
avoiding the issue is what he is doing.
He does not want to take on this herculean task. His flesh is recoiling from the
responsibility and is telling him to go find a nice big hole to hide in somewhere,
jump in it, and pull the dirt in on top of him.
The
particularly relevant point here is God’s immediate response in verse 14. You probably know the verse well: God said to Moses, “I AM WHO I AM”; and He
said, “Thus you shall say to the sons of Israel, ‘I AM has sent me to you.’” God knew exactly what His reluctant servant
was attempting to do. And the perfectly
considered response was not to provide logic, rhetoric, evidence or any other
such forms of placation to help Moses to feel better. The Lord simply and with supreme finality
affirms that He exists as the best evidence of who He is. Moses, the offspring of Jacob, Pharaoh, and
everyone else under the sun has no need of any further proof of the existence
of God. That God states His existence is
enough.
Now to be
sure, He goes on to give Moses additional information regarding what to say and
how to say it. He gives him inside
information about both what the people are experiencing, what they are pleading
for, and prophetic glimpses of what God is planning to do. But this is all ancillary material. The manner in which the Almighty chose to
shut down the objections of His child was to self-authenticate Himself.
We can see a
similar line of reasoning in one of Jesus’s parables; of the rich man and
Lazarus. It is found in Luke chapter 16,
verses 19 to 31. The rich man lived a
life of ease and comfort while Lazarus lay outside his gates covered with sores
and starving to death. After both men
died, Lazarus was brought to heaven but the rich man was sent to hell. In his torment the rich man asks for just a
drop of water to ease his suffering.
This is refused him. He then asks
that Lazarus be sent back to warn his brothers of their impending doom if they
do not change their sinful ways. It is
this conversation in verses 27 to 31 that is pertinent to our point.
And he said, ‘Then I beg you, father,
that you send him to my father’s house—for I have five brothers—in order that
he may warn them, so that they will not also come to this place of
torment.’ But Abraham said, ‘They have Moses
and the Prophets; let them hear them.’
But he said, ‘No, father Abraham, but if someone goes to them from
the dead, they will repent!’ But he said to him, ‘If they do not listen to
Moses and the Prophets, they will not be persuaded even if someone rises from
the dead.’”
The point is
the same as in the case of Moses and the bush.
Requests for additional evidence are unnecessary. In fact, they are pointless. The only reason for a man to ask for more
proof from God is to delay the inevitable admission that he does not
believe. And that lack of belief will
not be altered by any further show and tell on God’s part. The reason is quite simple. God is the one who gives out the capacity for
faith, at His whim. If He has not seen
fit to do this for someone then no amount of argumentation on the planet is
going to convince them of anything.
The Apostle
Paul knew this well, having witnessed it firsthand. In his first letter to his beloved son in the
faith, Timothy, he writes in chapter 1 verses 12 to 14: I thank Christ Jesus our Lord, who has strengthened me, because He
considered me faithful, putting me into service, even though I was formerly a
blasphemer and a persecutor and a violent aggressor. Yet I was shown mercy because I acted
ignorantly in unbelief; and the grace of our Lord was more than abundant, with
the faith and love which are found in Christ Jesus. It was God’s grace toward Paul that
overflowed abundantly and was evidenced by both faith and love. God was the possessor of these attributes,
and He parceled them out to Paul at the time and place of His own choosing, not
Paul’s.
A further
point to be made about 1st John 5:9 is this. Who in their right mind would be such an
ignorant buffoon anyway as to believe the testimony of a man over the testimony
of God? Even with sin clouded perception
that prevents us from seeing our own faults, it is immediately apparent to any
sane human being that other human beings are unreliable at best and
untrustworthy at worst. Give a newborn
baby with siblings just a few months of life.
Even before they can walk or talk they can see and assess that their
brothers or sisters are looking out for their own interests, and when those
interests run contrary to the interests of their younger brother there is blood
to be paid, in intent if nothing else.
Solomon saw this and wrote about it in Proverbs 22:15 when he said
“foolishness is bound up in the heart of a child.”
We see the
reality of man’s sick, twisted, and fallen nature all around us. A recent Open Doors story highlighted the
experiences of a young girl from Uganda named Susan. She was born into a Muslim family. But after hearing the gospel she placed her
faith and trust in Jesus for her salvation.
Susan's father, enraged about this, locked her in a room with a mattress
and told her she could not leave the mattress until she was ready to renounce
Jesus. Then he left. He did not return for three months. Susan only survived through the help of her
brother who slid food and dug channels of water under the door for her. She was finally freed through the
intervention of neighbors.
The point is
this. If even one’s own family members,
given the right circumstances and motivations, cannot be trusted, then how much
warier should we be of everyone else on the planet? Are they not more to be distrusted than our
“loved ones”? King David, a man who knew
painfully well the betrayal of those closest to him, wrote the following in
Psalm 41:9: Even my close friend in whom
I trusted, who ate my bread, has lifted up his heel against me. Such experiences prompted the king to write
Psalm 118, verses 8-9: It is better to
take refuge in the Lord than to trust in man.
It is better to take refuge in the Lord than to trust in princes.
Such is the
madness of the human race contaminated with sin and determined to pursue
unrighteousness at all costs that we would go against our own common sense and
the evidence right in front of our faces to pursue anything and everything
other than God.
Continuing
on with 1st John chapter 5, we come to verse 10: The one who believes in the Son of God has
the testimony in himself; the one who does not believe God has made Him a liar,
because he has not believed in the testimony that God has given concerning His
Son.
This is a fascinating
verse. We can see once again John
bringing out the point of testimonies, or “marturio”. God has given us witnesses who proclaim the
deity of Jesus as the Son of God. Their
proclamation stands as a written confirmation of this truth, existing long
after the events that inspired them.
This we already know. But now
John ups the ante by explaining that when we come to believe in what the
witnesses claim, we take the testimony into ourselves.
This is an
important point and we dare not miss it.
The Greek for “has” in this verse is “echo”. It is one of the three words we examined at
the beginning of this passage. It means
to have, to hold, or to possess. It is a
common word with over 500 occurrences in the New Testament. In 1st John alone “echo” shows up
23 times. Because of that we have looked
at it before in this series. But I want
to focus in on it again because it lends a very specific and powerful point to
what John is saying.
To “echo”
something is to possess it. It is to
gain and/or hold ownership of it. It is
the eternal inheritance “have” of John 3:16: “For God so loved the world, that He gave His only begotten Son, that
whoever believes in Him shall not perish, but have eternal life.” It is the marriage union “has” of John
3:29: “He who has the bride is
the bridegroom; but the friend of the bridegroom, who stands and hears him,
rejoices greatly because of the bridegroom's voice. So this joy of mine has
been made full.” And it is the
divine character “has” and “have” of John 5:26: “For just as the Father has life in Himself, even so He gave to
the Son also to have life in Himself.”
This is the
way John uses “echo” in his writings.
And it should tell us something about his meaning here in 1st
John. He chose the present active form
of the word to express his thought in verse 10.
This means that when we are granted the gift of faith and are persuaded
to put our trust in Christ it constitutes an immediate and present possession of
the testimony about Him. In other words,
we enter into, with our bodies, minds, and lives the multi-faceted witnessing
testimony of Jesus that God has orchestrated.
We become a part of the testimony by owning it within ourselves.
But what
exactly is this testimony that we come to possess? John tells us, but he does it down in verse
11. So I’m going to skip around a bit in
order to flesh this out. Verse 11 reads:
And the testimony is this, that God has
given us eternal life, and this life is in His Son. The witness we are expected to give to the
world stems from the foundation of the life we have been given in Christ. It is a gift of matchless splendor,
awe-inspiring benefits, and unfading glory.
Peter spoke
of it this way in 1st Peter 1:3-4: Blessed be the God and Father of our Lord Jesus Christ,
who according to His great mercy has caused us to be born again
to a living hope through the resurrection of Jesus Christ from the
dead, to obtain an inheritance which is imperishable and
undefiled and will not fade away, reserved in heaven for you.
Here’s the
thing. John has already specified
exactly what our Christian conduct should look like. We should walk as Jesus walked (1 Jn.
2:6). We should hate the world system
and the “stuff” in it (1 Jn. 2:15). We
should love one another unto poverty and even death (1 Jn. 3:11, 16-17). And we should carefully guard against all
false teachers who have forsaken the truth of Scripture (1 Jn. 4:1). In other words, our pursuit of Christ should
be a total body, total lifestyle, total energy, all-in commitment.
But even if
John hadn’t written any of those things.
Just by considering the extent of the inheritance we have been granted
that Peter speaks of in his letter, should we not be driven to heights of joy,
gratitude, and passion? Should not our
zealous desire to love our God back, as much as we possibly can, so as to in
some small way measure up to the love which He has granted to us, overwhelm our
senses and all other concerns in life? Shouldn’t our personal testimony be absolutely
drenched and dripping with a soul encompassing satisfaction in God and God
alone? I think it should and I think
John would agree if he were in the flesh with us.
Now then,
let’s back up a moment to what we read in verse 10 and ask a question. Namely, what does all of this business about
eternal witnesses and possession of the testimony actually mean to you on a
daily basis? To answer that I would like
you to consider the following. This
conduct I’m talking about is not about you alone. Your reputation is not all that is at
stake. In Christian circles we often
state that God’s reputation is also on the line. And that is true. But I think what John is getting at here is a
fuller and deeper exploration of that theme.
Rather than simply tossing a blanket “God’s reputation” he is explaining
in detail how thousands of years, hundreds of prophecies, and the perfect
unified fulfillment of those prophecies alongside the infinite Spirit of God
have come together to coalesce in the man, Jesus, who is the Christ of
God. Furthermore, every single person
since the day of Pentecost who has placed their faith and trust in this Christ
has joined the harmony being sung by the witnesses who came before them.
That is the
living organism of the church that you have entered into if you accepted Jesus
as your Lord and Savior. Is it any
wonder then that the author of Hebrews phrases his point at the beginning of
chapter 12 like this: Therefore, since
we have so great a cloud of witnesses surrounding us, let us also lay aside
every encumbrance and the sin which so easily entangles us, and let us run with
endurance the race that is set before us?
Because of this great cloud or living organism we have been joined to,
we have absolutely no excuse for apathy, debilitating sorrow, or fleshly
pursuits. You had better believe it’s
not all about you. That is a massive
understatement!
And we are
still not done on this point. Because
even though each individual Christian is only one tiny piece of a larger whole,
one individual cog in a labyrinthine system of gears, one unique witness
amongst thousands or hundreds of thousands.
Even though all that is true, yet at the same time there is a delightful
importance to every one of us as well.
We are sons and daughters of the king (2 Cor. 6:18)! We are a royal priesthood of believers (1
Pet. 2:9)! We are the saints of the living
God (Acts 9:13)! We will rule and reign
with Christ on high, judging angels and nations (Rev. 5:10; 1 Cor. 6:3)!
All of this
presents to the Christian an incredible dichotomy of understanding in which we
are at once humble yet exalted. We are
both insignificant and majestic at the same time. Reflecting on these truths causes me to echo
the prophet Isaiah in 55:8-9 when he wrote: “For My thoughts are not your thoughts, nor are your ways My ways,”
declares the Lord. “For as the heavens
are higher than the earth, so are My ways higher than your ways and My thoughts
than your thoughts.” Hundreds of
years later Paul was similarly awestruck by the revelation he had been
given. In Romans 11:33 he wrote: Oh, the depth of the riches both of the
wisdom and knowledge of God! How
unsearchable are His judgments and unfathomable His ways! Truly these writers of Scripture had the
right of it.
However,
there is a terrifying flip side to this coin.
The witnesses that God has put in place are eternal witnesses. As we have seen, they consist of the undying
and unchanging Holy Spirit and the unalterable historical events of the water
and the blood as well as the historical record of Christian belief that has
come down to us through the centuries.
Because all these elements testify eternally of the truth of Christ,
when that truth is rejected, the effect is a continual, unceasing statement of
belief that God is a liar. This is why
John uses the perfect tense of both “poieo”, or to make and “martureo”, or to
bear witness. He wants us to understand
the weight of seriousness attached to the concept of disbelieving the testimony
God has given us.
Think of
it. Every second of every minute of
every hour of every day of every week of every month of every year of every
decade. The life of a man or woman who
rejects the testimony that God has given concerning His Son stands as a blazing
beacon of offense, slander, and opposition to God. Our culture would have us believe that God is
a god to be scorned for His judgment.
They would teach our children that truth comes from within them and no
one, not any other human being or even a god in the heavens, has the right to
tell them differently. But the reality
is that God’s grievance against humanity surpasses our ability to comprehend
such things.
We must
endeavor to wrap our minds around the enormity of transgression that God has
endured at the hands of sinful men.
Otherwise, when we come to a passage such as Deuteronomy 20:16-18 we
will not be able to deal with or understand the rationale behind such a
seemingly murderous rampage: Only in the
cities of these peoples that the Lord your God is giving you as an
inheritance, you shall not leave alive anything that breathes. But you shall utterly destroy them, the
Hittite and the Amorite, the Canaanite and the Perizzite, the Hivite and the
Jebusite, as the Lord your God has commanded you, so that they may
not teach you to do according to all their detestable things which they
have done for their gods, so that you would sin against
the Lord your God.
Of course it
goes without saying that any judgment which falls upon mankind here on earth
pales in comparison to what awaits the unbeliever who dies in their hatred of
God. And on that note, John closes this
passage of Scripture with verse 12: He
who has the Son has the life; he who does not have the Son of God does not have
the life. The opposite or absence of
life is obviously death. This is the
prescription and prognosis for all those who do not possess the Son of
God. Wait a minute; what? Possess the Son of God? Doesn’t that sound a little…
sacrilegious? It may sound that way but
I urge you to think again on John’s usage pattern of “echo”, the word he uses once
more to indicate our relationship with the Son and the life.
John very
clearly uses “echo” in the sense of ownership or possession. We have already looked at this. But here in verse 12 when it is applied to
the Son, what does that look like? How
are we to understand this idea of possession or ownership when it is applied to
God? The first thing to wrap our minds
around is that this is not the same as going down to the corner grocery store,
choosing of our own volition an item, purchasing it with money, and thus coming
into possession of it. If we attempted
to apply that paradigm to God it very much would be sacrilege.
Rather, it
must be understood that whatever form this “having the Son” takes it is
completely and totally done at His own motivation, not ours. Titus 3:4-6 is instructive here: But when the kindness of God our
Savior and His love for mankind appeared, He saved
us, not on the basis of deeds which we have done in righteousness,
but according to His mercy, by the washing of regeneration
and renewing by the Holy Spirit, whom He poured out upon
us richly through Jesus Christ our Savior. At God’s own choosing and at God’s own timing
and at God’s own good pleasure He did this for us. He washed us clean with the baptism of the
Holy Spirit which was poured on us through Christ.
Understand
that this idea of pouring is to be seen as not just a small trickle or even a
controlled and measured flow. It is an
overwhelming flood of whatever is being poured.
In Matthew 9:17 Jesus is teaching.
He is describing a believer’s new relationship with Him and how it
differs from the Law of Moses. To
accomplish this, He uses a parable of wine and wineskins, as follows: Nor do people put new wine into old
wineskins; otherwise the wineskins burst, and the wine pours out and the
wineskins are ruined. The pouring of
the wine out of the split wineskins is nothing less than an eruption of liquid
that spews out and drenches whatever it falls upon.
So it is
with the Christian when God saves them.
He drenches them with the Holy Spirit through the atonement of
Christ. What is drenched in this way is
forever changed. The “liquid” in the
metaphor soaks into clothing, pores, hair, eyes, and mouth. Even after being cleaned up the shirt is
probably stained and the alcohol has been ingested to some degree into the
person’s digestive system where it is processed and very literally becomes a
part of them.
That is the
picture I think John is giving us here of the “possession” of the Son and the
life. It is essentially the same kind of
image we see from Jesus Himself in His high priestly prayer. John 17:22-23 reads: The glory which You have given Me I have given to them, that they
may be one, just as We are one; I in them and You in Me, that they may be
perfected in unity, so that the world may know that You sent Me,
and loved them, even as You have loved Me. There is an incomprehensible unity and
oneness between the believer and his Christ that defies logic and
explanation. Paul says in Ephesians
chapter 5 that the marriage relationship images this union in part. And in God’s design of biblical marriage no
human relationship is as close and intimate as that one. But even with that metaphor in our minds we
still come up short in attempting to provide a bonafide logical explanation for
what Jesus is talking about.
So I don’t
claim to have an inside track on exactly how this unity works. But I think John is adding to our understanding
here in 1st John by referring to it as a possession or an
ownership. It is at God’s whim yes. But once He has chosen us we are bonded to
the tri-une God with an adhesive more powerful than anything else in the
universe.
This should at
the very least cause us to stop and re-evaluate our Christian conduct and
character. This salvation we have
entered into, this faith in the Christ, this belief and trust in Jesus of
Nazareth, is not, to use a crude phrase, a “one-night stand”. I am afraid many Christians view it that
way. They are oblivious to the reality
of what they have entered into when they became a follower of Christ. They think of Christianity as something they
did, rather than something they do. They
perceive it as an event that occurred in their past rather than an ever present
all-encompassing all-consuming daily reality.
They think of darkening the doors of a church as the extent of their
current investment in Christ. They view
the passionate zeal that we see in Scripture as something reserved for the
clergy.
Is what I have just written true of you? Ray Vanderlaan, a Jewish historian and Bible teacher, puts it this way. In the first century, when someone was chosen as the disciple of a Rabbi, that young man was required to demonstrate a hunger to be like their master in every way. The student had to watch how the teacher walked, how he ate, how he studied, how he taught. They had to want to be like their Rabbi more badly than anything else in the world. How badly do you want to be like your Rabbi? The truth of the multi-faceted and eternal testimony we have been ushered into should cause us to look beyond and outside of ourselves to our divine Rabbi Jesus rather than within to our own pitiful broken souls. And the wonder of it all should cause us to overflow with love and devotion and passion for the God who made it possible for us to follow Him.
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