Covenant Words
Covenant Words

Episode 632 · 1 month ago

The Gospel of Luke #23

ABOUT THIS EPISODE

Luke 6:1-11

Enlighten it to us. And now, Oh God, we sing of your day. We gather on your day. And now we look at a portion of scripture the deals with keeping your day properly. And so Lord, as we do come to your word, we confess that we need your help. That Lord, your word is beyond us. Lord, such knowledge is indeed too wonderful for us. But Lord, we pray that you would help us to understand it, to know it, to be able to apply it to our lives. Lord, sending a searchlight of the Holy Spirit into our hearts, and let us check of ourselves, Lord, to see in the ways that we are properly doing what you command. But God, as we look today, I pray you would keep me safe in your word. Help the words that I speak be true words, keep me from error and heresy, And help me, Lord to preach to your people your word. May Christ be exalted, May the Gospel of Christ be made clear. And I asked these things in Jesus name. Amen, if you want to turn with me in your bibles to Luke chapter six. We've been going through on Sunday mornings the Gospel of Luke. And obviously I'm not going to make it through the end of luke Um. That would not even be possible in any kind of dream. But I want to read. Even though the text primarily is going to be the first five verses, I do want to read the two stories to both the story I'll deal with this morning and the story I'm going to deal with next Sunday morning, because they kind of go together, so I want to read them together. But I'll just be preaching on the first five verses. But here is God's word. An a sabbath, while he was going through the grain fields, his disciples plucked and ate some heads of grain, rubbing them in their hands. But some of the pharisees said, why you doing what's not lawful to do on the Sabbath, And Jesus answered them, have you not read what David did? When he was hungry? He and those who were with him, how he entered the House of God and took and ate the bread of the presence, which is not lawful for any but the priest to eat, and also gave it to those with him. And he said to them, the Son of Man is Lord of the Sabbath. On another Sabbath, he entered the synagogue and was teaching, and a man was there whose right hand was withered and describes. And the pharisees watched him to see whether he would heal on the Sabbath, so they might find a reason to accuse him. But he knew their thoughts, and he said to the man with the withered hand, come and stand here. And he rose and stood there. And Jesus said to them, I ask you, is it lawful and the Sabbath day to do good or to do harm, to save life or to destroy it. And after looking around at them all, he said to him, stretch out your hand, and he did so, and his hand was restored. But they were fear with fury and discussed...

...with one another what they might do to Jesus. Thus ends the reading of God's word. Please be seated. So this morning we're going to look at Luke chapter six, and again I said that I think both stories that I read are related. But I have enough to say on the first one without going into the second one and keeping you here for over an hour. So I won't do that. But we canna start by looking at the first two verses. As we've been going through the Gospel of Luke, we've been noticing that Luke is stressing different things along the way that Jesus has authority over He has authority over Satan, he has authority over temptation, he has authority over demons, he has authority over disease, he has authority over man. And now we're gonna see something else in verse six that might be a little bit surprising that is going to be given to us that Jesus is has authority over, and that is the Sabbath. But also along with the motif of the authority of Christ over all of these things, there's another motif that's going on along with it, and that also is going to be highlighted in these two stories of Luke, and that is the motif of mercy. We see that Christ is merciful. The leper says, if you will, you can make me clean, Jesus says, I will be clean, and all the other healings in the book that we have encountered many healings we have seen, some specific and some end mass and in those we see that Christ is merciful. And now in these first two stories in Luke again we're going to show Christ is having mercy again and again and we're reminded of that wonderful verse that I keep running into. It seems like in my life over and over again. Micah six eight. He has shown the old man what is good and what does the Lord require of you but to do mercy, to do justly, and to love mercy, and to walk humbly with your God. So in first one we have the disciples going to the grain fields with the Lord, and as they do, they're taking the grain from the plants, and they are eating it. Well. The first thing you might think about is, wait a minute, that's stealing. They shouldn't be doing that. But the answer to that is, actually, it is not stealing. According to the law. The law was very specific on this in Due around twenty three Versus two. If you go into your neighbor's vineyard, you may eat your fill of grapes as many as you wish, but you shall not put any into your bag. If you go into your neighbors standing grain, you may pluck the ears with your hand, but you shall not put a sickle to your...

...neighbors standing grains. It's perfectly permissible to go through people's vineyards and through their fields and to pluck food in order to eat that. I don't think the people that had the apple orchards when I was a kid understood that quite so well. But uh, but nonetheless they are doing that. But it is legal to do this. But if this is legal according to the law, then what is the problem that the scribes and the Pharisees have. You See, the problem isn't what they're doing. The problem is when they're doing it. That is what the problem is. They're doing it on the Sabbath. Now, the Texas receptors uh manuscript has kind of a strange reading here that King James translates it on the second Sabbath after the first. In the Greek the term is dudal proton second first. And it might be that Lucas saying this is the second Sabbath that I'm telling you about, or you can just take the more simple reading of other manuscripts that says it was a particular Sabbath. And so Luke is going to now tell us two stories that relate together because they both happened on the Sabbath, different sabbath, but they boatht have both happened on the Sabbath. There is a third story as well that probably belongs to these, but Luke does not relate it. Only John relates that. That is the healing of the man at the Pool of Bethesda. And again only John relates that. But that also was a problem with healing on the Sabbath. Not so much with the healing there, although that could have been a big problem, but the fact that Jesus commanded the man to take up his bed and walk, which they looked at as a violation of the Sabbath, and doing that, and so in verse sixteen, Actually if John five and the stories found it interesting because John says, and this was why the Jews were persecuting Jesus, because he was doing these things on the Sabbath. Will just told them one thing. So why does he say these things? He's probably relating back to the things that Mark and Luke had had said together. So those are probably the stories he had in mind. So the question that is found here relates concerning the question what is classified as work, in particular, what is work in regards to the Sabbath. Now you may be aware, as I read it this morning, that the fourth commandment concerning the Sabbath is the longest commandment of the ten and so therefore, of course it had great importance to the Jews, and the Sabbath in the Bible. To the Jews was even spoken of has a covenant in Exodus sixteen. Therefore, the people of Israel show keep the Sabbath, observing the Sabbath throughout their generations as a covenant forever. So the longest commandment, it's a commandment that specifically spoke enough has a covenant. So again very important, and in at...

...least one instance in the Bible, the case of someone breaking the Sabbath by in that case picking up sticks actually brought the penalty of death, and Jehovah said to Moses in numbers fifteen, the man shall surely be put to death. All the congregation shall stone him with stones without the command without without the camp So you can see the commandment's pretty important. I mean, all these things kind of lead into that how important it is. And since in this commandment they're specifically told it is a Sabbath and they should not do any work, well, it becomes important then to define, well what is work? I mean, we want to make sure we're keeping this thing right, so we need to decide what work is. It's not really easy to define work, and I'll come back to that in the application this morning. But what they did was they divided the categories of work into thirty nine different categories, same as the number of books in our Old Testament, but it's not the same number as in the Hebrew Old Testament, as they combined several uh several books together. Um. But again they divided into thirty nine categories, and then those thirty nine they further divide into six other minor categories. Now, some things that were prohibited that they considered work would be where if you were to write a particular letter on the paper, on the paper, that was okay. But if you happen to write a second letter to tell about a literary alphabet, a second letter, that's worked because you could have actually made a Hebrew word if you put two letters together, So that would be classified. Of course, as you I'm sure you knew that of of work, and of course you couldn't and and this makes perfect sense. I'm sure you could loosen and not on the Sabbath. So if your shoes shoelaces happen to have a knowledge you're coming to church this morning, and you decided to unloose that knot you were working, okay, and so that was something you weren't supposed to do, and you certainly couldn't sew more than one stitch. Now, three of the categories that the Pharisees had and that they had put together were actually these three reaping, threshing, and winnowing those three categories. And in our story, the disciples hit the trifecta. They do all of them, and so they are breaking three different categories, and in fact, maybe even one more because it also forbid has work the preparation of food on the Sabbath. So of course you could not do that as well. So the Pharisees figure they pretty much have Christ. Now they've they've actually caught him and his disciple, at least disciples, and he's not rebuking them in doing what...

...they knew was work. Now, again, you have to remember there was no Old Testament law anywhere that forbid what the disciples were doing, so they had broken no law of God. But in verse two they say, why are you doing that which is not lawful to do on the Sabbath? And they're asking the Lord that Kent Hughes says, they had no hint of the double slam dunk that was coming. It is never wise to go one on one with Jesus. I'm not sure why he makes it in the basketball, but that that's what he did. So so in verse three, Jesus begins to respond. And I have to confess, as often as the case when I read these stories about the Lord, he answers using a story I would have never chosen. It wouldn't have been the story I would have picked in order to defend the disciples here. Uh it's it's the same way when when the sadducis come to Jesus about the resurrection because they didn't believe in it, and they gave that made up story about a man that had a wife and died, leaving her childless, and so all the brothers, six other brothers you know, then took her to wife and none of them had children. And so at the end they said, in the resurrection, uh, you know, whose wife shall she be? And I would have, you know, picked something out of job or something out of out of Daniel. Perhaps, I mean those at the thoughts that come to me. But Jesus picks us, uh one. He picks us basically as a saying that his whole argument depends upon one letter. One letter is that is what he hinges his whole argument on when he says, God says I am the God of Abraham, Isaac and Jacob, and on that Jesus proved the resurrection. Again, I would have never ever thought of that on that way. And here is the same thing. Who would ever thinking in defending the disciples conduct on the Sabbath, who would ever have thought of a story of David and the Bread. I would never have come to that, except that our Lord did. And the story is found in first seven one, and it concerns the bread that they called the bread of the Presents. And these were twelve loaves of bread that were put on the table of shee Bread, or the table of the Bread of the Presents, that represented the twelve different tribes of Israel. And every week those loaves would be traded out, and new ones we put in, and the old ones were to be eaten, but only by the priest. And so levitic Is twenty four eight and nine says, every Sabbath day aaron shall arrange it before the Lord regularly. It is from the people of Israel's a covenant forever, and it shall be for Aaron and his sons, and they shall eat it in a holy place, since it is for him a most holy portion out of the Lord's food offerings, a perpetual do so, the Lord said that that bread was supposed to be for the priest...

...and the priest alone. So here's the story our Lord is referring to in first seven one. Now, then, what do you have on hand? Give me five wolves of bread or whatever is here. And the priest answered, David, I have no common bread on hand, but there is holy bread. If the young men have kept themselves from women. And David answered the priest, truly, women have been kept from us. As always when I go in an expedition, the vessels of the young men are holy, even when it is an ordinary journey. How much more today would their vessels be holy? So the priest gave him the holy bread, for there was no bread there but the bread of the presence, which is removed from before the Lord, to be replaced by hot bread on the day it is taken away. That's the story Jesus is referring to. And it's interesting how Jesus says it to the Pharisee is here, he says. I think the E. S. V. Kind of softens it by saying, have you not read what David did? The contemporary English version puts it you surely have read. The literal standard version says did you not read even this? But I, like the King James, have you not read so much as this? It would be like me say to you, haven't you ever read the twenty three psalm? Uh? That that's what the kind of the statement that he's making here? Haven't you even read this story? Now? I have a theory, it's my own theory about this story about David. And it's one I'm sure that somebody else has it, because there's nothing new under the sun. I've just never come across it. But I'm sure there's somebody that has it. And and here is the thought, because there are times in the Bible where it appears that God either sanctions or even commands a breaking of one of his commandments. For example, rehab the art is looked at in Hebrews eleven as one of the heroes of the faith. And what did she do? She broke the commandment? She lied, She lied about where those spies were. In first Samuel sixteen one and two. The Lord said to Samuel, how long will you grieve over Saw since I've rejected him from being king over Israel? Fill your horn with oil and go, and I will send you to Jesse to Beoutamite, for I have provided for myself a king among his sons. And Samuel says, how shall I go? If Saul here's it, he'll kill me. And the Lord said, take a heifer with you and say I have come to sacrifice to the Lord. Now you may not count that as a lie. I don't know by saying that, but it is certainly an avoidance of the truth. It is certainly that that is not the main reason that Samuel is going. And so my theory, and again it's just my theory, so you don't have to take it. My theory is that there are greater and lesser commandments. And I'm not referring to...

...the two commandments that our Lord gave, But in the commandments there are greater and lesser commandments. And I think I could illustrate that by the punishment. The punishment for breaking the sixth Commandment is death. That is not the punishment for line generally, nor does the punishment for stealing. Generally, it's not that is the punishment. So I think the greater punishment speaks to it being a greater commandment. And so in both of the stories that I have referred to, and particularly the one the Lord refers to David's men, lives are spared, men don't die, men are given things to sustain their life. And to me, that is a greater commandment. That is done. That's my theory. You can do with it what you like. So what is Jesus used this story for? Hendrickson sums it this way. If David had a right to ignore a divinely ordained ceremonial provision when NECESSI demanded this, then would not David's exalted anti type, namely Jesus, God's anointed, in a far more eminent sense, have right under similar conditions of need to set aside a totally unwarranted man made Sabbath regulation uh Sabbath regulation. Nowhere in the Bible is there any condemnation of David and his men for what they did in eating that bread. And we should know Matthew in the Gospel actually gives one further illustration that Luke does not record here but the Matthew says, Jesus gave this illustration as well. He said, in Matthew twelve five, have you not read in the law that on the Sabbath day the priest in the tempo profane the Sabbath and are guiltless. So, pastors, do we profane the Sabbath every Lord's day by working, by getting up in front of you and proclaiming God's word and doing those things. Are are we profaning the Sabbath? Jesus said, no, the priests do not profane the Sabbath day when they do that. And then he gives another statement in Matthew it is important, I think in the story, he said, and if you had known what this means, I desire mercy and not sacrifice, you would not have condemned the guiltless. And I think that's important. And here we return again to the theme of mercy that our Lord often speaks about. One of the purposes of Sabbath is to show mercy, and we're gonna see that really clearly in the next story as well. But it gives us opportunity to perform merciful things. So Christ is saying to the Pharisees by your accusation. You are condemning the guiltless. The disciples haven't even broken the law. And I'll give you the illustration of David and that proves you it's not. It's not that way. And so he's saying the Sabbath in a peculiar way is fulfilled by actually being merciful. And so, uh, these examples of our Lord lead us of...

...the principles that our standards have in the Westminster standards of allowing on the Sabbath day works of piety, works of mercy, and works of necessity. And if you try to define those works too narrowly, you're gonna end up in thirty nine categories again, So so be careful with that. Verse five then gives us one of those powerful verses that sometimes we don't even note how powerful it is. It's an amazing statement in some ways. To me, it's almost the most amazing statement we've come across the Luke. It's it's it's just profound. He Jesus says that he is that you might know that he is the Lord of the Sabbath. Now let me ask you a question. Who's authorized to be Lord of the Sabbath. Well, only one, the person who created it, that is who is lawful, the person who actually instituted it. That is the only one that can be the lord of the stay. If I stand up here and say, hey, everybody, I'm the Lord of the Sabbath, you know you're gonna pick up stones. And I understand that because only one can be the Lord of the Sabbath, who instituted in Genesis too too. So God blessed the seventh day and made it holy because on it God rested from all his work that he had done in creation. God blessed it. God said it apart, or we can go to the law again. It is a seventh day as a sabbath to the Lord your God. So then think about how that would have affected the Pharisees. He that you might know I am Lord of the Sabbath, and the Pharisees were lord of a sabbath. That's blasphemy. He can't be lord of the sabbath. Only God is lord of the Sabbath. And so we see what a powerful statement that is. Just like when Jesus said, thy sins are forgiven the end of ears, he said, who can who can forget sins? But God alone? And so they are left here as they think about that statement, thy sins are forgiven thee that he said, and I am the Lord of the Sabbath, they're left with the famous three choices that have been written about in various places. Either Jesus is a lunatic, or is a liar? Or is God? These statements leave us no other choice as to who he is. But what about the Sabbath? How do we keep the Sabbath? As believers? Like the people in the days of Christ, we would probably find it very convenient if somebody would explain it to us very clearly. And if you want me to give you a list of rules and regulations this morning, I'm not going to do it, because it's really hard to define certain things. For example, as I mentioned, how do we define what work is. Let me give you an illustration they came across years...

...ago that I think really is good. Say this morning or this afternoon, you're you go home from church and you go to your home and maybe just this probably doesn't work into son because you don't really have trees, but but anyway, pretend you have trees and you come home and uh, you you you're on your sidewalk. If you have a sidewalk and there's a little leaf on the sidewalk, and you take your foot and you just brush the leaf off the sidewalk. Have you worked well? As you're figuring that one out, Imagine instead that you come home and instead of leaf, you find a leaf, but there's a little twig attached to the lake to the leaf, so you you kind of take your foot again and you brush it off. What have you worked now? Well, now you come home and attached to the twig is a little branch that's there. It's big enough you can actually pick it up, but you could also still kind of rush it with your foot, so you do. So is that work in doing that? Now, let's see an entire limb of the tree. I'm talking about big trees. Now, an entire limb has come down on your side. You have to step over this limb in order to get into your door. And you go and get your neighbor and four other guys and you come together and you lift that limb up and get it off your sidewalk. Is that work? Well? What if it's a tree. What if it's a whole tree and all trees down there and you go in your garage and you get your chainsaw, and you start cutting the tree apart, and you cut it into different sections that you can burn it in your fireplace. And you do all these things and you stack the wood. Is that work? Well? I would guess that all of us might agree that the first one is not really work, and the last one was definitely work. But where do we stop? Where do we find that point to which it now becomes work and it's no longer not work. You might not have to deal with the question that we deal with UH in the Midwest, because I don't think many of you have to do this, if any of you, But can you mow your lawn on the Sabbath day? Is that? Is that right? UH? Can I do that? Maybe you have to ask what could I sweep my sidewalk of all the pods that have fallen off? And and maybe that's the question you have to deal with. I had a lady when I was pastoring a UH in a church in Havn, and she emailed me, dear lady, and said to me, UM, I need you to tell me how long a nap it's permissible to take on the Sabbath day. I wrote back as it. I'm not going to be legislating naps. That's not my job. I'm not going to do that. But but sometimes you know, people say, well they think Presbyterians, you know, we work. We're pharasitical in the way we look at things and how we deal with things all the time. I was speaking to my sister once. It was a very godly woman, and I was talking to her, and she tends a Baptist church, and and I forget what the issue was we're talking about, and I said,...

...well, I said, I just could never do that. I don't think that would be right. And she looked at me and she said, oh, that's right, your Presbyterian. You've got all those rules. I said, well, we've we've got ten of them. Uh. Well, all these questions about the Sabbath can be difficult. And I would guess if I went through the congregation this morning and started interviewing you on your views on the Sabbath and what you allow and don't allow on the Sabbath, and if I had a list of survey questions, that none of the surveys would be identical, that we would all have different answers as to what we can and what we can't do, and we all wonder what is the proper way to keep the Sabbath. Then we can come up with reasons to excuse us for doing certain things that maybe we think we shouldn't do. And we may even take it the other tact and exalt ourselves, thinking we are much more strict than our brothers and sisters. And how we observe the Sabbath. We have our problem with our deceitful hearts, and that hinders us from knowing how to do things rightly. There's a story told about a farmer in England who made use of the sabbath for getting his hay. And there was a godly man that he hired. It was very simple and educated, and he went to work for this farmer and went for the time for getting hay and came. The farmer told his new worker on a Saturday, he said, we have to get this hay up tomorrow. The worker replied, I can't come tomorrow, it's Sunday. The farmer responded to him and said, but this is the work of necessity and must be done. The master said that if your ass or an ox falls into a pit on the Sabbath. You must get it out on the Sabbath. And the man replied, true, but not if you put it into the pit on on Saturday night. So that was a good answer. Are there so doing that? And we might apply that to our lives again. But let me give you just some principles. I'm not going to give you laws. I'm gonna give you to some principles that I think are important. One thing I would say, is it since Jesus was found in the synagogue on the Sabbath again and again, we can certainly imitate him by using the Sabbath as the time to meet together with God's people. I think that is clear. I'd say, I love the fact that you have both morning and evening service here. I think it's great to think the Lord's day and to have a morning and evening sacrifice to offer to him. I think it'd be hard for anyone to say, well, that's not a proper keeping it the Sabbath, going to church in the morning and evening. I think we could all admit that that would be proper. Secondly, we need to recognize that the Sabbath is different than other days, and it's specifically referred to as the Lord's day in Revelation one, and we take our...

...decision based on that this is the Lord's day. I'm going to keep that in my mind. We still may end up with different views on things, but we're both going to keep in mind that it is the Lord's day. Richard Cecil makes the point on Revelation one ten, which John says, I was in the spirit on the Lord's Day. Cecil says this verse seems to be the soul of the Christian Sabbath. In this view, a thousand frivolous questions concerning its observants are answered, this being the spirit on the Lord's day, being the spirit on the Lord's day, and you don't need a set of laws. We also learn in these stories that God gave his law not to be a burden to us, but to be a blessing. In the days of Jesus, the tendency the people was to make the Sabbath such a drudgery, such a horrid day, that nobody looked forward to it. Everybody hated it. That's that's what the day was like. It would be foolish for us to say that's the same issue we find in our society today. Of course it is not. We tend to go the other way. People inclined to make the Sabbath more a day of recreation. Why did churches have services on Saturday nights for many, not all, but some so people don't have to go to church and lose their Sunday, which I've heard people say. I had a man roughing my house one time, and he was a professed believer, and he talking about the church he goes to. He says, I love it, because he says, I go in my water shoes and my swim trunks. Nobody says a word. And as soon as amen, I'm out the door and I'm in my boat. And I thought, well, I don't I don't know if that's exactly what the Lord intended uh for for this day. But again, if we make the Sabbath the way the Lord intends it, it should be a blessing to us. And Isaiah fifty eight, verses thirteen and fourteen. If you turn back your foot from the Sabbath, from doing your pleasure on my holy day, and call the Sabbath of the Light and the Holy Day of the Lord honorable, if you honor it, not going your own ways or seeking your own pleasure or talking idly. Then you shall take the light in the Lord, and I will make you ride on the heights of the earth. I will feed you with the heritage of Jacob, your father. For the mouth of the Lord has spoken, I don't know about you. That sounds pretty good to me. That sounds like a pretty good blessing. And let me also say this and again, I've given you principles, and I know they're not, you know, really definitive and going to help you. But let me say the Christ is not only the Lord of the Sabbath. He is indeed the true Sabbath. He is the fulfillment. What is the sabbath. It's a rest from the labors of the week. It is a day of peace Hebrews four nine.

Intent. So then there remains a sabbath rest for the people of God. For whoever has entered God's rest has rested from his works, as God did from his. Jesus is our sabbath. Jesus is our rest. He said, Come to me, all you who labor and are heavy laden, and I will give you rest. Take my yoke upon you and learn from me, for I am quite gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy and my burden is light. The Sabbath is meant to be a day of peace for us, and Jesus is our peace Ephesians two fourteen. For he himself is our peace, who has made both one and is broken down the dividing wall of hostility. And the last thing I'll say to you this morning is the Sabbath. Teaches us that salvation is not in works, but in rest and tied us three five. Paul says he saved us not because of works done by us and righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, not because of works of righteousness done by us. Secontivity one nine. Who saved us and called us in a holy calling, not because of our works, but because of his own purpose and grace which he gave us in Christ, Jesus before the ages begin Ephesians to aid in nine. We know this one, for by grace you've been saved through faith, and this is not your own doing. It is a gift of God, not a result of works. So that no man may boast we will never earn our salvation by works, and that's one of the things that Sabbath is meant to teach us. Why don't we work because the Sabbath represents our salvation, the rest that has been prepared for us. And so therefore we don't want to do works because this is the day of rest. This is the day we can rejoice in the Lord, because it's the day he has made. This is His day, and there is coming. This day tells us this is a in a sense, a rest for us. But the scriptures are telling us there's another rest. Yes, Christ is our Sabbath. Yes, our salvation is our Sabbath. Yes, this day is our Sabbath. But there is coming for us who believe in Christ and eternal Sabbath and Revelation fourteen thirteen says I heard a voice from heavens saying, right this, Blessed are the dead who die in the Lord from now on. Blessed indeed, says the Spirit, that they may rest from their labors for their deeds follow them. Are you looking forward to that rest when we shall go to forever be with the Lord and rest with him. Let's pray, Lord, we thank you that Jesus Christ is our rest. That he has died on the cross, that he has shed his blood, that everyone who...

...is thirsty can come to him and find rest. And if they can just come to the cross and trust in that cross has the means for their salvation and leave behind all works. If they can do that, there is a rest for them. There is a sabbath made for them. And Lord, may we see our salvation. And if there are those who do not indeed know that they have been saved, may they take this time to rest in You and in your atonement. What is the only means for our salvation. We thank you for it, Lord, And that would be the greatest fulfillment of this day that we could have were one child to be borne into the Kingdom of God. Lord, thank you for the rest you've given to us, both on this day but in our lives and in the coming rest that shall come. We praise you for all of these things in Christ's name. Amen.

In-Stream Audio Search

NEW

Search across all episodes within this podcast

Episodes (646)