Soar Like Eagles (Part 23)
Feast, Famine, and Living Water! - John 7:1-52

Jesus is known by many different titles. Most are beautiful,
attractive names like "The Magnificent Christ," "The Incomparable
Christ," or, to use William Barclay's expression, "The All-Sufficient
Christ."
However, other depictions of Jesus are just as true and important. He
can also be called "The Controversial Christ," "The Divisive Christ," or
"The Polarizing Christ," because wherever He went He was the source of
intense reactions and great debate.
By the time we reach John 7, we have encountered significant evidence
concerning Jesus' identity. We have already seen the testimony of John
the Baptist, the miracle of turning the water into wine, the cleansing of
the temple, the revival in Samaria, the healing of both the official' s
son and the lame man, the feeding of the five thousand, and the Bread of
Life sermon.
What are we to do with this information? Chapters 7 and 8 help us come
to grips with the question "Who is Jesus?" by letting us watch how the
crowds reacted to His claims. Some believed in Him, some did not, and
some wanted to kill Him.
Between chapters six and seven, a period of some six months occurs.
During this time, Jesus carries on a relatively pnvate ministry in
Galilee.
Several noteworthy events took place in this time that John does not
include:
- many are healed in Decapolis and 4,000 fed
- the Pharisees demand a sign from Jesus at Magadan
- Peter's great confession and the transfiguration
- Peter and the temple tax question
- the disciples argue as to who shall he the greatest

If we measure the verses, this period of controversy represents the
longest single section of this gospel account. It describes the parallel
development of belief and unbelief among the hearers of Jesus and the
resultant clash of these two opposing forces.
John records for us the bewilderment of some, the outspoken
opposition of others, and the slow but steady development of a triumphant
faith on the part of the disciples.
In chapter six, we saw the attitudes of the people of Galilee toward
Jesus...in chapters 7-10, the attitudes of the Judean people toward Jesus
and His claims will be revealed. Without question, He was living on
"borrowed time." The religious leaders no longer debated what they should
do---they simply waited for the time to do it.
This period will cover the last six months prior to the crucifixion.
Chapter 7 opens with Jesus in Galilee as the time approaches for the
Feast of Booths. Although this feast is not as familiar to Christians as
the Passover, it had great importance to the Jews in Jesus' day. Also
called the Feast of "Ingatherings" or "Tabernacles," the Feast of Booths
was one of the three great annual Jewish feasts. It took place around
mid-October, about six months after Passover.
During this feast people would build shelters of interwoven branches
in which they would sleep outdoors each night for a week. This served as
a reminder that their ancestors once slept under the stars themselves
while they wandered in the wilderness. Because it followed the harvest,
it was also associated with thankfulness for the success of the crops.
And booths sprung up everywhere...Just imagine the scene of a father
and his sons:
"Daddy, why are we moving out of the house for seven days?
"Son, we're going to live in a booth (tent). And 1 want to tell you a
story that happened a long time ago....."
It was to be observed by every grown Israelite male in Jerusalem on
the 15th day of the 7th month (our October). The feast lasted eight days.
Following the Feast of Trumpets and the solemn Day of Atonement,
Tabernacles was a festive time for the people.
The temple area was illuminated by large candle-sticks that reminded
tile people of the guiding pillar of fire. Each day the priests would
carry water from Pool of Siloam and pour it out from a golden vessel.
reminding the Jews of the miraculous provision of water from the rock.
The Feast of Booths was a time for celebration and was probably a
favorite time of the year for Jewish children. Goodspeed translated it
"the Jewish camping festival."'
This chapter has two natural divisions within it, which will aid our
textual study of its verses:

1. BEFORE THE FEAST (7:1-10).
"After this, Jesus went around in Galilee, purposely staying away
from Judea because the Jews there were waiting to take his life. "
The feast may have been a jubilant time for the people, but it was a
difficult time for Jesus, for it marked the beginning of open and
militant opposition to Him and His ministry. Ever since He had healed the
paralytic on the Sabbath Day, He had been targeted by the Jewish leaders
who wanted to kill Him (John 7:1, 19-20, 25, 30, 32, 30; also 8:37, 40).
No one could take His life from Him, He would lay it down
willlingly--but at the appointed time within the Father's will. He
remained in Galilee, where He would be safer, but He could not remain in
Galilee and also observe the feast.
"But when the Jewish Feast of Tabernacles was near, (3) Jesus’
brothers said to him, "You ought to leave here and go to Judea, so that
your disciples may see the miracles you do. (4) No one who wants to
become a public figure acts in secret. Since you are doing ihese things,
show yourself to the world. (5) For even his own brothers did not believe
in him."
Mary bore other children, with Joseph as their father: Matthew
13::55-56: "Isn’t this the carpenter’s son? Isn’t his mother’s name Mary,
and aren’t his brothers James, Joseph, Simon and Judas? (56) Aren’t all
his sisters with us? Where then did this man get all these things?"
Jesus, then, would have been their half-brother. It seems incredible
that His brothers could have lived with Him all those years and not
realized the uniqueness of His person. Certainly these verses indicate
their knowledge of His miracles!
It appears that because "not even His brothers were believing in
Him" (7:5), they were speaking sarcastically. They meant, "You think You
are someone special because these country people follow You around. Why
don't You go to the big city of Jerusalem, where people are more
sophisticated? See if anyone follows You then!" They were still thinking
in earthly terms, viewing Jesus as primarily a political figure.
Their suggestion came from hearts and minds blinded by unbelief, and
this unbelief had been prophesied in Psalms 69:8: I am a stranger to my
brothers, an alien to my own mother’s sons."
They certainly had the world's point of view: If you want to get a
following, use your opportunities to do something spectacular. No doubt
the brothers knew that the multitudes had deserted Jesus (chapter
(6)...this would offer an excellent opportunity to recoup His losses. And
remember: Satan had offered a similar suggestion three years earlier
(Matt. 6:1ff).
"Therefore Jesus told them, "The right time for me has not yet come;
for you any time is right. {7} The world cannot hate you, but it hates me
because I testify that what it does is evil. {8} You go to the Feast. I
am not yet going up to this Feast, because for me the right time has not
yet come. {9} Having said this, he stayed in Galilee. However, after his
brothers had left for the Feast, he went also, not publicly, but in
secret."
We begin here with Jesus and his disciples still in Galilee. The
Lord's skeptical brothers are chiding Him. Their advice is that He stop
hiding in the hills of Galilee, quit "beating around the bush" about His
kingdom and go to Jerusalem and make His Messianic claims public.
It was not the right time for Jesus to show Himself to the world. We
have noticed often that our Lord lived on a "divine timetable" that was
marked out by the Father.
Jesus frequently spoke about His "time" or his "hour." But here he
uses a different word, and uses it for the only time in the gospels.
In the other passages (2:4; 7:30; 8:20; 12:27) the word that Jesus or
John uses is ‘hora,' which means the ‘destined hour of God.’ Such a time
or hour was not movable nor avoidable. It had to be accepted without
argument and without alteration because it was the hour at which the plan
of God had decided
that something must happen.
The word in this passage is "kairos," which characteristically means an
"opportunity." It's the best time to do something, or a moment when the
circumstances are most suitable, the psychological moment.
Jesus is not saying here that the destined hour of God has not come
but something much simpler. He is saving that was not the moment which
would give Him the chance for which He was waiting.
This would explain why Jesus later actually did go to Jerusalem.

Why did the world hate Jesus?
- for testifying of its evil works just as it had hated the prophets of
the Old Testament and John the Baptist of the New Testament gospels
- by His character and ministry, He revealed the shallowness and
emptiness of their futile religious system
- He called the people back to reality of life in God

In our Lord's actions, we see a beautiful illustration of divine
sovereignty and human responsibility? The Father had a plan for His Son,
and nothing could spoil that plan. Jesus did not tempt the Father- by
rushing to the feast, nor did He lag behind when the proper time had come
for Him to attend the feast. It requires spiritual discernment to know
God's timing.

2. IN THE MIDST OF THE FEAST(7:11-36).
The debate began before Jesus even arrived at the city, and it centered
an His character:
"{11} Now at the Feat the Jews were watching for him and asking,
"Where is that man?" {12} Among the crowds there was widespread
whispering about him. Some said, "He is a good man." Others replied, "No,
he deceives the people." {13} But no one would say anything publicly
about him for fear of the Jews."
At this point in his Gospel, John began to focus on how the crowds in
Jerusalem responded to Jesus' teachings during the Feast of Booths. We
can picture Jesus walking around the city, unrecognized, stopping to
listen to heated discussions about Jesus of Nazareth.
Meanwhile, the Jewish leaders were fearfully awaiting His arrival,
anticipating another conflict with Him. The crowds themselves were
divided on the subject of Jesus. Some people said, "He is a good man,"
while others insisted, "He leads the multitude astray" (7:12).
This discussion was carried on in fearful whispers, because the people
were intimidated by their powerful leaders. Word had spread throughout
the city that powerful men wanted Jesus dead and that those who sided
with Him could well end up the same way!
They recognized his character as being above reproach, and His works
as being constructive. Others considered Him as an impostor and accused
Him of deceiving the people.
They could certainly remember Theudas and Judas and other false
Christs who deceived the people and brought Roman retaliation and
punishment upon the Jewish nation.
Barnes writes: "There are always many such friends of Jesus in the
world who are desirous of saying something good about Him, but who, from
fear or shame, refuse to make a full acknowledgment of Him. Many will
praise His morals, His precepts, and His holy life, while they are
ashamed to speak of His divinity or His atonement, and still more to
acknowledge that they are dependent upon Him for salvation."

THREE DIFFERENT GROUPS
A. The Jewish leaders.
These were the Pharisees, Sadducees, and the chief priests who lived
in Jerusalem and were attached to the temple ministry. The Pharisees and
Sadducees differed in theology, but were together in their opposition to
Jesus. The exceptions would be Nicodemus and Joseph of Arimathea
(19:38-42).
They ultimately would unite in their goal to eliminate Jesus (vs. 30,
32). But this should not surprise us. When a man's ideals clash with
those of Christ, either he must submit or he must seek to destroy him.

B. The 'People' (7:12, 20, 31-32).
This would be the festival crowd that had come to Jerusalem to
worship. Many of them would not be influenced by the attitude of the
religious leaders of Jerusalem. You will note that the people were amazed
that anybody would want to kill Jesus!

C. The Jews who lived in Jerusalem (vs. 25).
They, of course, would have likely sided with the religious leaders.
The people of Jerusalem, then, were divided in mind. He was apparently
the favorite topic of conversation during the first part of the feast,
and there was wild speculation as to whether He would visit Jerusalem.
When Jesus began to teach openly in the temple, the debate shifted to His
doctrine.
"Not until halfway through the Feast did Jesus go up to the temple
courts and begin to teach. {15} The Jews were amazed and asked, "How did
this man get such learning without having studied?" {16} Jesus answered,
"My teaching is not my own. It comes from him who sent me. {17} If anyone
chooses to do God's will, he will find out whether my teaching comes from
God or whether I speak on my own. {18} He who speaks on his own does so
to gain honor for himself, but he who works for the honor of the one who
sent him is a man of truth; there is nothing false about him. {19} Has
not Moses given you the law? Yet not one of you keeps the law. Why are
you trying to kill me?""
Character and doctrine go together, of course. It would be foolish to
trust the teachings of a liar. The Jews were amazed at what He taught
because He did not have the credentials from their approved rabbinical
schools.
And since He lacked these credentials, His enemies said that His
teachings were nothing but private opinions and not worth much.
There is not the slightest indication that He was embarrassed by the
criticism that had been rampant, nor that He felt inferior in any way to
the other teachers in Jerusalem. His effectiveness was so great that His
enemies were compelled to admit that He was equal with those educated in
the rabbinical schools. In His own statement, He disclaimed originality,
and affirmed His dependence upon the Father.
Jesus emphasized that He was not the source of the teaching, but that
it had come from the One who had sent Him. Furthermore, Jesus assured His
listeners that anyone who wanted to do the Father's will would be able to
determine whether or not Jesus’ teachings were true (7:16-19): "Jesus
therefore answered them, and said, 'My teaching is not Mine, but His who
sent Me. If any man is willing to do His will, he shall know of the
teaching, whether it is of God, or whether I speak from Myself...."'
The relationship between obedience and faith is an essential
connection. One writer stated it this way: "Only he who believes is
obedient, and only he who is obedient believes." This truth is
beautifully expressed in the song
Jesus declared that just as a humble and obedient spirit leads us to
faith, a proud and rebellious spirit causes us to ignore or reject God.
On this public appearance, His teaching took the form of a paradox,
asserting both authority (14) and subordination (16), offering a
pragmatic test (1719), and issuing in an argument (21-24).
Jesus clearly stated that His doctrine came from the Father. He had
already made it clear that He and the Father were one in the works He
performed (5:17) and in the judgment that He executed (5:30). Jesus was
always conscious that He had come on divine mission to bring a divine
message.
His authority was not the result of His own greatness, but of the
Father's direction.
Verse 17 is one of the many plain, yet profound, utterances of the
Savior. Being a follower of God is more than mere knowledge of what the
scriptures say. There must be that surrender of one's stubborn will to
the point where we desire to do God's will. It is a disposition to do
God's will.
A lifetime of studying the Bible is of no avail if a man's will and
desire is out of harmony with God's
will.
The visitors to the city entered the discussion beginning in verse 20.
Jesus had boldly announced that the leaders wanted to kill Him because He
had violated the Sabbath and claimed to be God (5:10-18). And, realize,
that this occurred a year ago!
""You are demon-possessed," the crowd answered. "Who is trying to kill
you?" {21} Jesus said to them, "I did one miracle, and you are all
astonished. {22} Yet, because Moses gave you circumcision (though
actually it did not come from Moses, but from the patriarchs), you
circumcise a child on the Sabbath. {23} Now if a child can be circumcised
on the Sabbath so that the law of Moses may not be broken, why are you
angry with me for healing the whole man on the Sabbath? {24} Stop judging
by mere appearances, and make a right judgment.""
When Jesus rebuked some in the crowd for wanting to kill Him, they
denied that they had any such intent, and they declared that Jesus had a
demon (7:20). In their own way, they were saying, "You are crazy!" The
visitors, of course, did not know their leaders sought to kill Jesus...so
they challenged His statement. But their reply contained the serious
accusation that Jesus had a demon.
Nevertheless, Jesus persisted in His charge against them and went on
to mention His healing of the lame man, the event which had first made
the Jewish leaders in Jerusalem want to kill Him (7:21-24).
The orthodox Jews broke the Sabbath laws when they had their sons
circumcised on the Sabbath, so could He not heal on the Sabbath? Jesus
used the law of Moses to refute the argument, though He knew they would
not "give in."
The residents of Jerusalem entered the conversation: "At that point
some of the people of Jerusalem began to ask, "Isn't this the man they
are trying to kill? {26} Here he is, speaking publicly, and they are not
saying a word to him. Have the authorities really concluded that he is
the Christ ? {27} But we know where this man is from; when the Christ
comes, no one will know where he is from.""
The crowd grew more confused as the confrontation continued. Some
people were amazed that Jesus, about whom so much had been said, was
being allowed to teach publicly in the temple.
The failure of the Jewish leaders to stop Jesus caused some to wonder
if the leaders might possibly have come to the conclusion that Jesus was
indeed the Prophet or the Messiah. Others were bothered by the fact that
Jesus came from Nazareth (7:27).
They maintained that no one would know from where the Messiah came.
Again, we see the confusion and the struggle of the crowd as the people
tried to decide whether Jesus was from the Father or from the devil.
Their argument went something like this:
- nobody knows where the Christ comes from
- we know where Jesus of Nazareth comes from
- conclusion: Jesus cannot be the Messiah

At this point, Jesus raised His voice so that everybody could hear;
then He began to explain why they did not know Him; they did not know the
Father!
"Then Jesus, still teaching in the temple courts, cried out, "Yes, you
know me, and you know where I am from. I am not here on my own, but he
who sent me is true. You do not know him, {29} but I know him because I
am from him and he sent me." {30} At this they tried to seize him, but no
one laid a hand on him, because his time had not yet come."
This was a serious accusation to make against an orthodox Jew, for
they prided themselves in knowing the true God, and the God of Israel.
Once again, Jesus was shocking the people, offending many and forcing
everyone to decide whether or not what He said was true. Having heard
such bold statements about who He was, no one could remain neutral about
this man Jesus!
To the Jewish leaders, Jesus' words in the ‘temple’ were nothing less
than dangerous blasphemy. These men understood the obvious claim Jesus
was making that He was the Son of God. As a result, they tried to arrest
Him.
However, they were unable to do so, and John's words remind us again
that Jesus refused to be controlled by any timetable other than that of
the Father (7:30).
"Still, many in the crowd put their faith in him. They said, "When the
Christ comes, will he do more miraculous signs than this man?" {32} The
Pharisees heard the crowd whispering such things about him. Then the
chief priests and the Pharisees sent temple guards to arrest him. {33}
Jesus said, "I am with you for only a short time, and then I go to the
one who sent me. {34} You will look for me, but you will not find me; and
where I am, you cannot come." {35} The Jews said to one another, "Where
does this man intend to go that we cannot find him? Will he go where our
people live scattered among the Greeks, and teach the Greeks? {36} What
did he mean when he said, 'You will look for me, but you will not find
me,' and' Where I am, you cannot come'?""
The leaders' worst fears were being realized as mote and more people
began to believe in Jesus (7:31). When the Pharisees heard people
muttering about their growing faith, they had the temple guards sent to
apprehend Jesus (7:32). Again, they were unable to arrest Jesus until the
time came when He was ready--and that was still some time away (7:33-36).

3. THE LAST DAY OF THE FEAST (7:37-52).
On the last day of the feast, Jesus stood up again and publicly made
His claims to be the Messiah. On this occasion He spoke of Himself as the
source of living water. This would have been on the eighth day, a very
special day on which the priests would take the spotlight and proclaim
the chant of Psalm 118:25: "O Lord, save us; O Lord, grant us success."
He probably made this claim while a popular ritual was taking place as
part of the Feast of Booths; Each day a priest would make a journey to
the Pool of Siloam, fill a golden pitcher with water, and then carry it
in a parade-like procession back to the temple. There the water would be
poured out as an offering of thanksgiving to God.
With this joyous celebration: in progress, Jesus said, "If any man is.
thirsty, let him come to Me and drink. He who believes in Me, as the
Scripture said, 'From his innermost being shall flow rivers of living
water'" (7:37, 38).
It has been pointed out that this "great day," the 21st of the
seventh month, is the same date on which the prophet Haggai made a
special prediction about the temple (Haggai 2: 1-9).
While the ultimate fulfillment must await the return of Christ to
this earth, certainly there was a partial fulfillment when Jesus came to
the temple. (Haggai 2:6-7 is quoted in Hebrews 12:26-29 as applying to
the return of the Lord).
Equally important is what John wrote about Jesus at this point: "But
this He spoke of the Spirit, whom those who believed in Him were to
receive; for the Spirit was not yet given, because Jesus was not yet
glorified" (7:39).
John offers this explanation in the text, lest we be confused. Jesus
was referring to the experience of Israel recorded in Exodus 17:1-7. That
water was but a picture of the Spirit of God.
Water for drinking is one of the symbols of the Holy Spirit in the
Bible. Just as water satisfies thirst and produces fruitfulness, so the
Spirit of God satisfies the inner person and enables us to bear fruit.
At the feast, the Jews were reenacting a tradition that could never
satisfy the heart. Jesus offered them living water and eternal
satisfaction.
"On hearing his words, some of the people said, "Surely this man is
the Prophet." {41} Others said, "He is the Christ." Still others asked,
"How can the Christ come from Galilee? {42} Does not the Scripture say
that the Christ will come from David's family and from Bethlehem, the
town where David lived?" {43} Thus the people were divided because of
Jesus. {44} Some wanted to seize him, but no one laid a hand on him. {45}
Finally the temple guards went back to the chief priests and Pharisees,
who asked them, "Why didn't you bring him in?" {46} "No one ever spoke
the way this man does," the guards declared. {47} "You mean he has
deceived you also?" the Pharisees retorted. {48} "Has any of the rulers
or of the Pharisees believed in him? {49} No! But this mob that knows
nothing of the law--there is a curse on them.""
Their fervor by that time matched the zeal of the five thousand in
Galilee who had eaten the leaves and fish (6:14). These people were ready
to accept Jesus as having been sent from God. Others objected to what
Jesus was saying; and some were so furious that they continued to seek
His arrest.
The temple officers returned to the Jewish council meeting
empty-handed. It certainly should have relatively easy for them to arrest
Jesus, yet they failed to do so. What stopped them? "No one ever spoke
the way this man does, " the guards declared . they were sent to arrest
Jesus and they were ‘arrested’ by the Word of God, spoken by the Son of
God!
"Nicodemus, who had gone to Jesus earlier and who was one of their
own number, asked, {51} "Does our law condemn anyone without first
hearing him to find out what he is doing?" {52} They replied, "Are you
from Galilee, too? Look into it, and you will find that a prophet does
not come out of Galilee.""
No doubt the rulers would have sent the guard out again, but Nicodemus
spoke up. This man is found three times in John's gospel, and each time
he is identified as the one "who came to Jesus by night" (3:1-2; 19:39).
No doubt he’d experienced some time to think and study since that first
interview with Jesus, and he was not afraid to take his stand for truth.
Nicodemus was sure they had not given Jesus an honest hearing:
- they had already passed judgment
- they were trying to arrest Him before He had even been given a fair
and lawful trial
- Nicodemus likely had in mind such O.T. passages like: Exodus 23:1:
""Do not spread false reports. Do not help a wicked man by being a
malicious witness."
Deuteronomy 1:16-17: "And I charged your judges at that time: Hear
the disputes between your brothers and judge fairly, whether the case is
between brother Israelites or between one of them and an alien. {17} Do
not show partiality in judging; hear both small and great alike. Do not
be afraid of any man, for judgment belongs to God. Bring me any case too
hard for you, and I will hear it."
As a member of the Jewish Council, Nicodemus stepped forward and
reminded his peers that the Law did not condemn a man until it had first
given him a hearing (7:50, 51). This would not qualify as a confession of
faith in Jesus, but it was a bold step for this timid God-seeker who had
earlier come to see Jesus at night.
Nicodemus evidently had a growing faith in Jesus; but he was still a
secret disciple, because he feared the Jewish leaders. Their reply to
Nicodemus' comment was swift and furious.
Their reply was filled with sarcasm and disdain...and they immediately
began asking Nicodemus if he could find any statement that a prophet
would come out of Galilee. Of course, Jonah was from Galilee, and Jesus
said that Jonah was a picture of Himself in death, burial, and
resurrection (Matt. 12:38—4:11).
This incident shows that he was not a coward. He was speaking in
defense of a hated enemy of his colleagues. Nicodemus was reminding these
arrogant, self-righteous men that they were violating their own Law.
They were not reasoning; they were reacting. They did not want to find
the truth; they wanted to silence anyone who dared to come to Jesus'
defense. Their question was a way of asking, "Are you an idiot, a fool, a
heretic?"
The reappearance of Nicodemus serves as a fitting conclusion to a
chapter in which Jesus has been presented as a controversial and divisive
figure. Most divisive people are that way because of pettiness or pride,
but that is not the case with Jesus.
From the beginning of this Gospel, John declared that Jesus forces
people into a difficult choice based on truth. In the end, people either
love Him or hate Him (7:7). Jesus refuses to allow any of us the fatal
luxury of indecisiveness.
The appeal of Jesus for belief brought different response from the
different groups:
- there was superficial applause (vs. 40)
- there was division (vs. 41-44)
- there was open hostility (45-49)
- there was hesitant faith (50-52)

Where would we stand on that list? There comes a moment when we must
speak up in a situation like this, remembering the words of Matthew
10:32-33: ""Whoever acknowledges me before men, I will also acknowledge
him before my Father in heaven. {33} But whoever disowns me before men, I
will disown him before my Father in heaven."

CONCLUSION
In American history, the Battle of the Alamo stands as a prime example
of bold decisiveness. In 1836 a band of fewer than two hundred men
defended a little mission in San Antonio, Texas, against six thousand
Mexican troops led by General Santa Anna.
For two weeks they held the Alamo against impossible odds. Then, on
March 5, the night before what would surely be the final assault, William
Barrett Travis, the commander of the Texans, called a meeting of his men.

Telling them that he knew the invaders would break through the walls
the next day, he took his sword and drew a line in the dirt. He invited
everyone who wanted to stay and defend the Alamo to step across the line.

One by one they did. Jim Bowie, who was sick on a pallet, asked to be
carried across the line. Of 184 men, only one refused to step across the
line. The next day all the defenders of the Alamo died in battle. That
day there was no standing on the line! A decision had to be made.
Last year in a gospel meeting a young college student responded to the
invitation. The statement he made could have come from the pages of John
7. He wrote on a card; "For too long I have been trying to sit on the
fence, only to find out that there is no fence." Truly, there is no way
to be undecided and sit on the fence when it comes to Jesus. Have you
decided for or against Him?

Last modified: April 18, 2006