Help Us Out If You Can!
If you have benefited by the books & sermons on The Jack Hyles Home Page, please consider a small donation to help pay for the increased bandwidth hosting costs. You can donate using a major credit card. You don't need a PayPal account to donate - simply click on the "DONATE" button below. Thanks so much for any help you can give.
Sunday Morning Sermon June 7, 1970
"The True Meaning of the Lord's Supper"
By Dr. Jack Hyles
"Purge out therefore the old leaven, that ye may be a
new lump, as ye are unleavened. For even Christ our Passover is sacrificed
for us:" I Corinthians 5:7
This morning, I am going to teach you something about
the Lord's Supper that you have not heard before. Most of us, at least.
In the Upper Room, our Lord instituted a new
ordinance. It was something that the Jews had not known before. It was a new
Now, an old era had ended with the Passover. A new era
is beginning with the institution of the Lord's Supper. Our Lord reaches
back with the Passover and reaches forward with the Lord's Supper and brings
them both together and shows us how the Lord's Supper is a substitute
Passover. It is the New Testament Passover, if you please.
It was for the same purpose. The Passover was offered
once a year on the fourteenth day of the first month (that's our month
April), and a lamb was taken on the tenth day of that month. This lamb was
taken to prove that it was without blemish, and on the fourteenth day of the
month, that lamb was offered as a sacrifice. Following the offering of that
lamb as a sacrifice, the lamb was eaten in a feast. It was Passover season.
Every year the Jews did this on the same day of the same month. There was a
reason. Now don't miss it. There was a reason.
The Passover was the thing that delivered the
Israelites from the land of Egypt. It was an annual observance, a
Thanksgiving observance, a memorial feast, if you please, thanking God for
deliverance from the bondage in Egypt years before. So each year from the
time the Jews were delivered by the Passover, the night the death angel came
and took the firstborn of all the families that were in Egypt unless they
had the blood applied to the doorpost and the lintels of the door outside
the house, they celebrated this Passover with a memorial time and then Jesus
came. Now I Corinthians, Chapter 5, Verse 7 says that "Christ is our
Passover." Now, we don't have Passover anymore. It's a very interesting
thing to me. Do you know that even the Jews don't offer lambs anymore? They
have the Passover time, but they don't offer no lamb. For almost two
thousand years, they had offered lambs every year. Every house offered a
lamb. But not anymore. Here in the city of Hammond, the most orthodox of
Jews do not offer a lamb anymore as a sacrifice. They eat the Passover meal
and they have the Passover Eucharist and so forth, but they offer no lamb.
Even our Jewish friends believe subconsciously that Christ was the Lamb of
God, the Passover Lamb. So there is no need for a lamb anymore.
Christ is going to offer Himself as our Passover. So
what does He do? He substitutes something in the place of the Lord's Supper
that has no lamb. It has the eating just like the Passover, but no lamb. So
our Lord takes bread. Unleavened bread. Why unleavened? Because leaven in
the Bible symbolizes sin.
In our Lord's body, there was no sin, and so He said,
"I want you to take this little piece of bread now, this unleavened bread,
and I want you to periodically eat of that bread, symbolizing My perfect
body without spots, without blemish, and without sin." Then He took the
fruit of the vine and He said, "This cup is the New Testament in My blood,
which is shed for you." Now, let me say this. There are people, good people,
who believe that the juice this morning was actually the blood of Christ and
that the bread was actually the body of Christ. And they take it from Luke
22 when Jesus said, "This is my body which is given for you." And they said,
"This is His body." No, that's not His actual body. And He also said that
you are the salt of the earth. (Does that men that Dr. Billings is a block
of salt this morning? No, he's got a block of wood on his shoulders, but
he's not a block of salt this morning.) No. "Ye are the salt of the earth"
does not mean that we are actually salt. It means we do in the world what
salt does to meat and to food, preserving. He said, "This is My body." He
does not mean it is actually His body. He did not mean that the juice this
morning was actually His blood. If it were true that the juice were actually
His blood, we couldn't have drunk it this morning because in Chapter 17 of
Leviticus, God placed a curse on anybody who drank blood. There is a curse
upon the drinking of blood.
Actually what it is is this. This is only a picture.
Look, if our Lord had a picture of Himself, if they had cameras back in
those days, and our Lord had said, "Look, I want you to get a picture;
everybody get a picture of Me, and I want you periodically to come together
and look at that picture and remember Me." That's exactly what He said. They
had no pictures; they had no cameras in those days; no one knows what our
Lord looks like. Some effeminate sissies have drawn some pictures of Him,
made him look like a sissy Jew, when that's not true at all. Jesus was not
some kind of a sissy, effeminate, tranquil kind of a fellow. I think these
pictures aren't even close to what He looked like. But He gave us the
unleavened bread, picturing His body. He gave us the fruit of the vine,
picturing His blood. May I stop and say this just in passing for those who
are guests? I do not think it is right or scriptural to take fermented wine
at the Lord's Table. This morning we had grape juice. And that is
scriptural. It is not right to take fermented wine, for fermentation is the
same thing to juice as leaven is to bread. Leaven is molding. Leaven is old
bread; it is corruption; it is—a better word is—decay; leaven is mold.
What fermentation is to juice, leaven is to bread. If
there is no leaven in the bread, there should be no leaven in the juice.
Consequently, we give unleavened bread and unleavened juice, or unfermented
grape juice, if you please. Now, here is something that I want you to hear
carefully. When our Lord instituted the Lord's Supper, He pointed back to
the Passover. He said, "Now, I want to take this last Passover with you."
From the time that Jesus took that Passover until this day, nobody ever
ought to take a Passover again. Within a few hours He was crucified on the
cross; He was the final lamb, the final Passover. No need for a lamb, no
need for a Passover. But there's something about the Passover that you must
When the Jews began the Passover nearly two thousand
years before Christ, they had a fearful choice to make. The Egyptians had
over two thousand gods, and each god had a theophany. The world theophany
means that each god had an animal that people believed that god entered.
Now, the head god, or the king god, the head of the pantheon of the Egyptian
people, was the god Amon-Re. Now this god had a theophany. The theophany of
this god was the lamb which means that nobody, unless he had permission from
the headquarters, could ever kill a lamb. It was a penalty, a crime with a
penalty of death for anyone who was not qualified to kill a lamb. Why?
Because here is the great god, over two thousand gods; each god had a
theophany. One god's theophany was a bug; one god's theophany was a dog; one
god's theophany was a cow; but the theophany of Amon-Re, the king of the
gods, the head of the Pantheon, the theophany of this god was the lamb,
which means in Egypt it was a crime punishable by death, a terrible crime,
for anyone not qualified to kill a lamb. For in so doing, they were
blaspheming the king of all the gods, Amon-Re.
Picture, if you would, please, the dilemma. God comes
along, and God says to the Jews, "I want every family to kill a lamb." Now,
think of the consequences involved here. Egypt said, "If you kill a lamb,
you die." God says, "You don't kill a lamb, your firstborn dies." Now here
is a confrontation between Amon-Re and Jehovah God. Here is a confrontation
between the Egyptian rule, the Egyptian monarchy, and God Himself, on one
side. Now, let's picture a family. Let's gather a family around in a circle,
and let's hear them as they talk. The father says, "Folks, we have a
problem. As you know, we have been commanded by God to kill a lamb and to
take the blood of that lamb and sprinkle that blood on the doorposts and on
the lintels of our houses. Outside, where everybody can see it. We know that
if God be wrong, we die. For we have entered into blasphemy. We have entered
into sacrilege. For we know that the god of Egypt, Amon-Re, has as his
theophany the lamb. If we kill that lamb, we are killed by the Egyptian
On the other hand, God says if we don't kill the lamb
and put that blood on the doorposts that the firstborn is going to die.
Let's just gather the family around and let's see. "What do you think?" And
the lady says, "Well, my, my, my, that's terrible. We never have killed a
lamb. Nobody in Egypt kills a lamb. Why, it's an awful crime to kill a lamb.
Nobody would—we never have killed a lamb. The lamb is sacred, like the
sacred cow in India; the lamb is sacred, we dare not kill a lamb because it
would do sacrilege to Amon-Re, the king of all the gods, the head of the
Pantheon." The oldest child says, "But, look, God says I'll die if you don't
offer a lamb." Can you feature the dilemma? Put your family there. Think
about it. These were people, mothers, fathers, boys, girls, families, like
you and like me. Now, let's just take the Colsten family. They gather around
together, and John says, "Elaine, what shall we do?" That's what John always
says. "Elaine, what shall we do?" Well, sometimes he doesn't get that far.
It's already done before he says it. "But Elaine, what shall we do?" Here is
K.K., our Keren, our oldest. God says if we don't take a lamb and kill that
lamb and put the blood on the doorpost K.K. is going to die. But John says,
"If I take a lamb and kill it, I'm going to die." It's either you or K.K. I
hope you go, Bud. I'd hate to have a good little girl like K.K. go and a dud
like you stay. But I—anyway, he says, "What shall we do?"
There was a confrontation, a decision to make. Is God
God, or is Amon-Re God? That was the decision to make, and they had to make
the decision. You mark it down, brother, every Jew wasn't going out and
killing a lamb and slinging it on the doorpost saying, "That is that." Oh,
no. It was of serious consequences. These Jews had been in bondage for these
long many years. They had grown up in bondage, and I don't care who you are,
you are affected by your environment. And now they face this decision. When
they kill that lamb, when John Lefkowitz over here, or Abe, when he killed
that lamb, he was committing a crime against the government. And death would
be his. If he doesn't kill the lamb, that night when the Passover angel
comes through and looks at those houses without the blood on them, or the
lintels on the doorposts, and, if the death angel of God be true, the
firstborn, K.K., is going to be dead tomorrow morning, and Elaine and John
are going to come in and find the little lifeless body of their precious
little K.K. in bed, gone, if there is no blood on the doorpost. Oh, what
shall we do? What shall we do? There was a decision; they had to decide once
and for all—do we really believe in God?
They had an open decision. On one side, the world
said, "Do what we say and live. Do not do what they say and die." One the
other side, the Living God said, "Follow Me and live, or do not follow Me
and die." They had the advertisement of the world; they had the
advertisement of God. On one side, the worldly system said, "If you don't
obey us, you'll die. If you do, you'll live." God said, "If you don't obey
Me, you'll die. If you do, you live." And that same confrontation is at the
face of every person in this world today.
Young people, for example. Television commercials come
on and say, "Do this and live." The Bible says, "Do that and die." The Bible
says, "Come to Christ and live." The world says, "Come to Christ and die."
Our public school systems say, "Believe this and have real life." God says,
"You believe that and it'll be death." God comes and says, "Believe this,
and you'll have life. If you don't believe this, you'll have death." Every
person that's ever walked the face of this earth has faced the same simple,
basic decision the Jews faced two thousand years before the cross when they
had to choose either to take a lamb and face the penalty of death and the
hands of the world or not take a lamb and face the penalty of death at the
hands of Almighty God.
Now, if God be true, serve God. If the world be true,
serve the world. But you've got to decide which is true. You've got to
decide. If you want to risk your chances on a Christ-less world, go ahead.
But if God be true, you're going to hell. If you want to take your chances
on living for God and, if God be true, you're going to heaven. God has
always said, "Choose Me and choose life. Don't choose Me and you die." The
world has always said, "Choose me and you'll have life. If you don't choose
me, you'll die."
Satan still lurks in the Garden of Eden with his
serpentine temptations. He comes and says, "Believe me and live." But God
always comes with the Word of God as He gave to Adam and Eve and every
person who has ever walked the face of this earth, "Believe Me and live."
The honest simple truth is do you believe God or the world? Do you believe
God or Amon-Re?
This morning, you face that same decision. The same
one. You say, "I don't believe there is a God." Okay, then you believe the
world. When the Passover angel comes through, you'll die and go to hell. Or
you say this morning, "I do believe God. I do believe God. I believe that
God gave His Son, and His Son died for me as the Lamb of God; I am willing
to trust the Savior." You face the same decision every Jew faced in Egyptian
bondage two thousand years ago.
But there was a second thing. It was an open decision.
God didn't say to the Jews, "Now, I want you to take a lamb." Now, boy, that
was serious. Can you feature how they felt for those four days? Dr.
Billings, for your family you brought that lamb and set that lamb for four
days between April 10 and April 14, waiting the death of that lamb? And the
authorities would come by and say, "Billings, what's that lamb for?" And
you'll say, "I am going to kill it in four days." The authorities—the
policeman would say to you, "You do and you'll die." In the time you looked
at that lamb, you'd say, "Oh, is God right, or are the authorities right?"
For those four days. But now, wait a minute. God said, "I want you to kill
that lamb." When that life went through the breast of that lamb, that Jew
must have said, "Oh, God, I trust it all to You. If You're wrong, I'm gone."
Then the Lord said, "Take the blood and sprinkle that blood with a hyssop
Did any of you ever grow up when you had these little
weeds that you pulled out of a socket, sort of? When you pulled them, they
didn't come out of the root but came out of a little socket, and you would
suck on them and they were sweet? How many remember these? That's about what
a hyssop weed was. It looked like it had a little caterpillar on the end of
it. Remember that? A little bunch of something on the end of it? Used to
grow all over Texas—everywhere you would find them. And a hyssop weed was
God said, "Take a hyssop weed and dip it in the blood
and put it…"—where? In the bathroom? No. In the kitchen? No. In the living
room? No. Wait a minute now. Don't you think that Passover angel could have
seen inside that house? When the death angel came over that night don't you
think an angel could have known by looking inside the house? But the Lord
said, "On the outside. I want blood on the mantle, on the doorposts; I want
it dripping down." So everybody can see it. Everybody. That means if God had
been wrong, and the authorities came through that night, everybody who had
blood on his house from killing a lamb would be killed at the hands of the
Egyptian government. Why didn't God say, "Put it on the inside"? Why didn't
God say, "Put it on the hearth. On the inside of the door. Inside, inside
the doorposts"? I'll tell you why. God never has wanted His people to keep
secret their stand for Him. He never has.
God wanted every Jew to tell the entire Egyptian
nation, "We believe God. We want you to know we believe God." That's why I
think you ought to take your Bibles to school; don't leave them at home.
That's why I think you ought to take a Bible to work. That's why I think
folks ought to know how you stand. God did not want kept secret their
decision. Here is a Jew; he killed a lamb. He could have killed a lamb in
secret. He could have taken a chance. But God said, "Not on your life. I
want that blood on the outside of the house so everybody who comes by can
say, 'That person believes in God.'" Away with the kind of Christianity that
never tells anybody you belong to Jesus Christ. This secret discipleship.
Listen, there are young people in this house today who go to Hammond High
School, and nobody there knows that they are Christians. You ought to be
ashamed of yourselves. Put the blood on the outside of the house.
A man came to me not long ago, said something about
one of our deacons. He said, "What profession are you in, Mr. Hyles?" And I
said, "I'm Pastor of First Baptist Church of Hammond." He said, "I found out
last week that one of the men that works with me is a member of your
church." He said, "Funny thing, he's been working with me for twenty years,
and I never knew he was a church-going man." A deacon. God pity that kind of
rubbish. Let the whole world know where you stand.
I said to my class this morning, "The average
Christian would be ashamed to carry his Bible down the street." The average
person sitting in this house this morning would be ashamed to carry his
Bible to work tomorrow morning. You would be ashamed to just get the Bible
and walk down the street with your Bible under your arm. You would be
ashamed. Put the blood on the outside.
I told our prayer meeting crowd in my class this
morning, the other day I was on the airplane, opened my Bible and began to
read it. A fellow walked by—a very personable fellow. He said, "Hey, getting
your sermon for tonight?"—or Sunday, or something. I said, "No, I'm just
reading the Bible." So he went back to the restroom and came back and he
stopped and said, "Say, that's interesting. I fly every week. I haven't seen
a fellow ever with a Bible before on an airplane." I said, "You haven't
flown on my airplane, then." He said, "My name is so-and-so." I said, "My
name is Jack Hyles." He said, "What are you doing?" I said, "Well, to be
honest with you, I'm writing a book." "Oh," he said, "You're an author. How
many books have you written?" I said, "Fifteen." "Why," he said, "I have
written about fifteen too. I write books—textbooks for universities." I
said, "What kind of business are you in?" (By the way, I didn't want to talk
to him. I wanted him to leave me alone. I wanted to be quiet. I talk to
people all the time, and I wanted some time to be quiet and read my Bible. I
tried to shove him off and get rid of him, and I couldn't, and I tried
again, and couldn't.) Finally I said, "What kind of business are you in?" He
said, "I teach at the University of Chicago." I said, "Sit down. I want to
talk to you. Some things I've been wanting to say to somebody for a long,
long time." He had a nice haircut, like you ought to have, and he had a nice
white shirt and tie, and was a very personable fellow, but I'm saying my
Bible was open God wants no secret discipleship.
If you're a Christian, let everybody know about it. If
you're not, then put your sign down. It was an open decision. Anyone who
loves another wants to tell it. Anyone whose heart beats with love for
another wants to tell it. If your heart is full of love for Christ, you want
to tell it. "I'll sing it—I'll tell it wherever I go. I want all to hear it.
I want all to know the joy of salvation that makes my heart glow. For I have
been born again." Tell it. The Lord Jesus said, "Go and tell what great
things the Lord thy God hath done for thee." Seems to me that here ought to
be something in the heart of every person who loves another that just wants
to burst forth and tell it. If you've fallen in love with Jesus Christ, and
He's your Savior, He saved your soul, you're on your way to heaven—don't put
that blood in the closet. Put it on the front porch so the whole world can
see it. But you say, "Brother Hyles, I'm afraid they'll call me a fanatic."
Yes, and the Jews were afraid they'd get killed too. But God wants it on the
outside. But there's something else. It meant an open break. An open break.
These people had been in Egypt for these many years.
And the Egyptian religion was not monotheistic; it was a religion of many
gods. They had over two thousand gods, and the head god, the king of the
gods, was Amon-Re, and Amon-Re's theophany was the lamb, and these people
had been taught to respect the lamb. I mean, I'm sure there are some
fundamental Jews, like Hyles and others, who would bow their necks and were
stubborn. Bill Harvey said, "If Hyles ever drowns, he'll float upstream."
And I'm sure that here were some that bowed their necks and said, "We don't
believe that stuff." But I'll tell you what the average Jew said because I
know mankind and human nature. The average Jew said, "We are not Egyptians,
but we don't believe in criticizing anybody else's religion." The average
Jew said, "We're not Egyptians, but we're here and we believe that the lamb
is sacred, and we're not going to kill a lamb because it would be against
the religion of the Egyptians."
God comes along and says everybody has to kill a lamb.
Everybody. Everybody. If you don't kill a lamb, your oldest child will be
dead the next morning. You have got to do it. And the Jew said, "What? You
mean I've got to choose between Jehovah and Amon-Re?" Yes, yes. Actually God
said, "Either you make an open break with me, or you make an open break from
your false religion." You new Christians. You make an open break with that
heresy if you come to God and mean it. An open break. God is saying, "I want
you to be sacrilegious toward Amon-Re, or you die." You've got to break the
law of religious Egyptian people. And you've got to be sacrilegious to the
Egyptians, or you're going to die. God demands an open break. Actually, what
He's saying to kill the theophany of their greatest god. Of their greatest
god. So awhile ago, we sat here at the Lord's Table. Do you know what it
meant? When you took that juice and that bread, do you know what it meant?
It meant that you were saying, "I have chosen to believe God when He says,
'God gives life.'"
The honest trust is that awhile ago you said as you
took the Lord's Supper, "I believe God. I believe He gives life. I believe
that to live for Christ is life; I believe that to refuse Him is death." But
then you said something else awhile ago whether you knew it or not. You said
this. You said, "I'm willing to make it open, too." Open. Lord, I want
everybody to know I'm a Christian; that's why I take this. Just like the
Jews took the Passover. For him, that Passover night was to let everybody
know, and you said, "Lord, I'm wanting everybody to know." What you said
awhile ago was, "Lord, I'm going to go back to school, and I'm going to let
everybody know I'm a Christian." What you said awhile ago, "This is my
Passover, and I'm going to put it on the outside of my house. Everybody's
going to know." What else you said was, "I've made an open break. I've made
an open break with heathen religions. I've made an open break with the old
religions. And I'm choosing life through Jesus Christ."
I was thinking as we took the Lord's Supper how many
times I've taken it. I can recall when I was the age of Jeffrey over here;
it wasn't saved. I used to pass the Lord's Supper, and my mother had to snap
it out of my hand because I'd want some of that juice and crackers. And I
used to say, "Mama, I want some juice and crackers." I didn't get saved
until I was almost eleven, and one of the reasons I wanted to get saved was
'cause I wanted to be able to drink that juice and crackers. I wanted juice
and crackers. I used to wonder why they didn't serve more. Good night, we
used to have the Lord's Supper after preaching. I used to say, "It's 12:15
and here they are serving refreshments?" You can't taste the stuff. A little
bitty old cracker about like that, reminds me of some of these wedding
receptions we have around here. Just a little juice, a little cracker,
that's all you get. And I remember the first time after I was baptized; then
I couldn't wait till the Lord's Supper. One of the first things I thought
about after I got saved and baptized was now I get that cracker and drink
that juice. Was I ever disappointed. It wasn't quite what I had hoped it
would be. I wanted that cracker and juice, and I can recall the first time I
ever took it. And it was right to take it then, because I was saved and
baptized. It was right to take it and I did. And through these years how
many times I've sat at the Lord's Table.
I recall my first pastorate way up in the country. I
had one deacon; he wore overalls every Sunday. He and I gave the Lord's
Supper together. We had a building where two woodpeckers got loose in it
every week. Two woodpeckers lived inside this church. You say, "Why didn't
you close the door?" We couldn't even close the walls. We couldn't even
close the floor. We couldn't even close the ceiling. And so the woodpeckers
would be in there. And I recall the first time I ever administered the
Lord's Supper. I got up—about time to have it, it was on a Sunday night.
Those woodpeckers had gotten back in Sunday afternoon. So I got a broom and
tried to chase the other woodpecker out. The folks were already there. The
folks were waiting, and the pianist was playing softly "The Old Rugged
Cross"—that's all she could play. And just playing "The Old Rugged Cross"
softly while Wood Armstrong and I tried to chase the woodpeckers out. I
recall that the table was not a pretty table like this, it was a little
black table, had four little old rickety legs on it, somebody had it during
the Civil War and had disowned it, taken it to a used furniture store, and
we bought it.
People were all sitting there while I was trying to
get the woodpecker out. And so we would stop and then we'd hear "Peck, peck,
peck, peck." And you can't take the Lord's Supper with a woodpecker pecking.
So I'd get the broom and I looked out and I saw that table just about to
turn over, and I had cooked that stuff myself.
Really, I didn't know you could buy the elements. I
got some flour and water and put it together, rolled it out, and put it in
the oven and cooked it. Then I broke it in little pieces. You deacons think
you got it rough—I had to break it myself. I didn't know what kind of juice
to get. All they had was Welch's grape juice and Church's grape juice. I
thought Church's sounded more religious so I bought the Church's grape
juice. I didn't know you had things you could screw in the bottle and
squeeze the little old rubber thing, and it would go out. I took that big
bottle of grape juice and poured it in every one of those little things, one
at a time, and put it on the table. I got me an ole white piece of cloth and
put it over it. I didn't know you had tops on these things. It was the
Lord's Supper, and every time you take it you're supposed to say, "I've
chosen to believe that life is in Christ; I've chosen to let the whole world
know I'm saved, and I've chosen to make an open break, if need be. If the
Egyptian army wants to come and kill me because I destroyed a lamb, that is
okay. I'm going to stick with Christ. I believe Christ is the Savior. I
This morning if you're not saved, you ought to trust
Him as your Savior, and believe God. The old battle is raging in every life
that's not saved. The Devil says, "Believe me and live." God says, "Believe
Me and live." Amon-Re says, "Believe me and live." God says, "Believe Me and
live." Whichever one you choose, you're taking a chance on the full wrath of
the other. If Amon-Re be right and you believe God, you will die. If God be
right and you believe Amon-Re, you will die. And this morning, if you're
here and you're saved but never have been baptized, put the blood on the
outside of the door. Walk down the aisle. Get baptized. Let people know
whose side you're on. If you're here this morning living in this area and
have no church home and never have joined a church here, put the blood on
the outside. Walk down this aisle. Let us write and get that membership for
you. Put the blood on the outside. Let the whole area know you belong to
God. And make an open break as every Jew had to do. I'm sure the households
went to bed that night and the dad said, "I think I did right. The blood's
on the outside of the doorposts and lintel, and I full well know that if I
did wrong, I'll die tomorrow. But if I did right, we'll live. But if God be
honest, our firstborn won't die."
I'm sure the next morning the Jewish man got up bright
and early and rushed into the crib or bed where slept the oldest, or the
firstborn. He looked and felt, and the body was warm. And the dad said,
"He's alive. He's alive." God is God, and God is right. Amon-Re is wrong."
After four thousand years, God is still right, and
Amon-Re is still wrong, and there is still life in the blood of the lamb.
Would you be free from the burden of sin?
There's pow'r in the blood;
Would you o'er evil a victory win?
There's wonderful power in the blood.
There is a fountain filled with blood
Drawn from Immanuel's veins;
And sinners, plunged beneath that flood,
Lose all their guilty stains.
The dying thief rejoiced to see
That fountain in his day;
And there may I, though vile as he,
Wash all my sins away.
Let us pray.
To go back to our list of FREE books
© Copyright www.JackHyles.com