Okay, if you would turn with
me to Genesis chapter 44. God is still calling out His
people in the midst of a great spiritual famine. And He's revealing
Himself to some folks, to those that He gave to Christ before
the foundation of the world. And what a picture of that we
have in the story of Joseph and his brothers. The brothers, their
families, as we know, were running out of food. Their father Jacob
sends them to Egypt to buy corn. They go and they stand before
the ruler of Egypt. They don't know that it's their
own brother. He's second only to Pharaoh. If you're to get corn, you must
get it from him. And little do they know, as I
said, this is Joseph, their brother, the very one that they had sold
into slavery. You see, God had been with Joseph
all his life. We're told that time and time
again in these chapters concerning Joseph, and the Lord was with
him. And the Lord was with him over and over again, we're told
that. God had sovereignly, through divine providence, raised Joseph
to this high position. God put him there. If you were
to live through this famine, you had to deal with this man,
Joseph. And immediately we see the picture and the type, don't
we? Joseph was able to save to the uttermost. He was able to
save fully and completely all who came to him for sustenance. And what a picture of Christ
and His gospel. This world is spiritually starving. You know it and I know it. And
spiritual life is found in only one place. It's found only in
the Lord Jesus Christ. And to live, you're going to
have to deal with Him. That's the way God's ordained
it. That's why the question of all questions is, what think
ye of Christ? Do you know whose son he is? Do you know what he's done for
sinners? It's imperative that you know.
Are you starving? Are you in great need? Well,
Christ has preserved life for those who come to God by him.
And he has the power to save you to the uttermost. Hebrews
7.25. Now, Jacob had heard some good
news. He said in chapter 42, verse
two, he said, I've heard that there's corn in Egypt. Do you
know why there's corn in Egypt and nowhere else? Because God
through Joseph has preserved it. So the brothers head to Egypt
to buy corn and they find themselves standing before the most powerful
ruler of Egypt. who is none other than their
brother, the one that they have dealt so harshly with, and they
don't know that it's their brother. Do you know why? Because he hasn't
revealed himself to them yet. There are a lot of folks today
who don't know where to find life eternal. They don't know
where to find life. You know why? Because Christ
has not revealed himself to them. Joseph knew them, but they didn't
know Joseph. Our Lord Jesus knows them that
belong to him. He knows us long before we ever
know him. The foundation of God stands
sure, friends, having this seal, the Lord knoweth them that are
his. When they stand, the brothers
stand before Joseph, he accuses them of being spies. He knows
that they're not spies, but in wisdom, Joseph is going to deal
with them and their sin. We've seen that in the last two
or three studies. That's the way God deals with
his people, little by little. In Isaiah 28, verses nine and
10, you don't have to turn there, but the scriptures say, whom
shall he teach knowledge? Who's God gonna teach knowledge?
And whom shall he make to understand doctrine? them that are weaned
from the milk and drawn from the breast. For precept must
be upon precept, precept upon precept, line upon line, line
upon line, here a little and there a little. Isn't that how
parents teach their children? Those of you who have raised
children, you know that so, in teaching them to talk, they learn
one word at a time. And they begin to learn words,
and then they begin to put words together into sentences. Children
are given one rule to learn, and then another. They can't
learn them all at once, and neither can we. When taught to write,
it's first one word. I remember first grade, and believe
it or not, I can remember back that far. But see Jack run. See Jill run. I think it was
Jack and Jill. Maybe that's another story. But
anyway, we learn one word at a time. And then we begin to
put words into sentences. When we're taught to write, it's
first one word and then another. We write words and then sentences.
And then we learn that when one sentence finished, we are to
begin another. We're taught a little here and
a little there. We begin to understand a little
here and a little there. That's the way God deals with
his people. Joseph is going to break, and he's going to convict
his brothers of their sin, and he's going to gradually bring
them to where he will reveal himself to. He's going to make
them sorry. He's going to make them to repent.
He's going to break their self-righteousness. And he's going to cause them
to become conscious of their sin. And what a picture of how
God deals with elect sinners. So, while hiding his true identity
and to make his brothers to prove that they're not spies, he holds
Simeon hostage And until they returned with Benjamin, the younger
brother that wasn't with them the first time. And in chapter
42, if you want to look at it, verse 21, God begins to deal
with them. And they said to one another,
we're very barely guilty concerning our brother. They're speaking
of Joseph. And that we saw the anguish of his soul when he besought
us and what we would not hear. Therefore is this distress come
upon us. They didn't know that Joseph
could speak Hebrew and he heard his brothers and he was so moved
by their confession of sin that he turned his back so that they
couldn't see him weep. God was dealing with them little
by little. That's what I'm wanting you to
see. Then in chapter 43, verse 2, we're told that when they'd
eaten up all the corn, their father Jacob said unto them,
go again and buy us a little food. And Judah, who at this
point is the mediator. He spoke up, the mediator between
his brothers and his father, and he said, the man in charge
in Egypt, he was very clear. He told us that we would receive
nothing else from him unless we brought Benjamin with us.
And of course, Jacob refused. Well, he done lost Joseph, and
Simeon is now in jail in Egypt, and he said, I'm not going to
lose Benjamin. But Judah, the mediator between
his father Jacob and his brethren, he promised and he pledged himself
to be a surety for Benjamin. You remember our study on that.
In Genesis chapter 43 verse eight, Judah said, send the lad with
me and we'll arise and go that we may live and not die, both
we and thou and also our little ones. And I'm telling you, I
love the way that Judah spoke here with such confidence and
such certainty. That's the way our surety, the
Lord Jesus Christ spoke. He said, all that the Father
giveth me shall come to me. And him that cometh to me, I'll
in no wise cast out. Oh, do you hear the certainty
and the surety of his words? He said, this is the Father's
will which has sent me, that of all which he hath given me,
all of them, I'll lose nothing, not a one. Certain and sure,
that's the words of our surety. Jesus said in verse nine, I'll
be a surety for him. Of my hand shalt thou require
him. If I bring him not unto thee and set him before thee,
then let me bear the blame forever. Now you remember those words.
They'll come to mean a great deal in our study tonight. So Jacob agrees to let Benjamin
go when the brothers head back to Egypt. But this time with Benjamin.
And they're graciously received by Joseph's servant, Joseph's
steward. They're invited to Joseph's house
for lunch. Their feet are washed. Their
donkeys are fed. Treated like they're somebody.
And Joseph inquires of their welfare. And Joseph inquires
of the welfare of their father, which is also his. And then in
chapter 43, verse 29, we read what I believe to be one of the
most touching passages in all of scripture. And he, Joseph,
lifted up his eyes and saw his brother Benjamin, his mother's
son. And in verse 30, Joseph just
couldn't contain his emotions for his bowels, his compassions,
his love for his brother Benjamin moved him so that he had to excuse
himself and sought somewhere to weep, and he wept. And I think,
when I think about my Lord lifting his eyes and seeing me, the wretched
sinner that I am, and I think about him having compassion on
me when he shouldn't have, And to know that it moved my Lord
to see me, it still greatly moves me. Does it not you, child of
God? When Joseph returned, he saw
to it that Benjamin was fed so much as five times more than
the others, and they drank and they were married with Joseph. But they still didn't know that
he was their brother. He still hadn't revealed himself
to them. And he continues to deal with his brothers little
by little, line upon line. Okay, verse chapter 44. Let's
read again verses one through 13. And he commanded the steward
of his house saying, fill the men's sacks with food, as much
as they can carry and put every man's money in his sack's mouth.
and put my cup, the silver cup, in the sack's mouth of the youngest,
and his corn money. And he did according to the word
that Joseph had spoken. And as soon as the morning was
light, the men were sent away, they and their asses. And when
they were gone out of the city and not yet far off, Joseph said
unto his steward, Up, follow after the men. And when thou
dost overtake them, say unto them, Wherefore have you rewarded
evil for good? is not this it, speaking of the
cup, in which my Lord drinketh, and whereby indeed he divineth,
ye have done evil in so doing. And he overtook them, and he
spake unto them these same words. And they said unto him, wherefore
saith my Lord these words? God forbid that thy servants
should do according to this thing. Behold the money which we found
in our sack's mouths, we brought again unto thee out of the land
of Canaan. How then should we steal out
of thy Lord's house silver or gold? With whomsoever of thy
servants it be found, both let him die. And we also will be
my Lord's bondmen. And he said, now also let it
be according unto your words, he with whom it is found, he
among you, whom this cup is found shall be my servant and ye shall
be blameless. Then they speedily took down
every man his sack to the ground and opened every man his sack
and he searched and began at the eldest and left at the youngest
and the cup was found in Benjamin's sack. Then they rent their clothes
and jumped back on their donkeys and returned to the city. The guilty, never forget this,
the guilty, those that are guilty, those that have offended God's
law are going to pay for their sin. That's just a fact. Exodus chapter 34, verse seven
tells us that God will by no means clear the guilty. He can't
clear the guilty and still be just. Proverbs 17, 15 says this,
He that justifieth the wicked, and he that condemneth the just,
even they both are an abomination to the Lord. You see, God detests,
God hates any that justifies, that excuses, or pardons and
forgives the sin of the wicked. God is too just to just flippantly
forgive sin. And equally, God hates any who
condemns one who's innocent. Both are an abomination to Him.
Now let me tell you why that is so important to understand.
I know you know this, but I'm telling you, we need to pound
it into our heads and our hearts with God's help. Why is it so
important to understand this? Well, as I said, God doesn't
just flippantly forgive His people's sin. He put their sin on Christ
His Son. Christ Jesus was made sin for
His people. He Himself knew no sin. He was
perfect. People want to argue about, well,
you believe Christ is a sinner. No, He knew no sin. He was made
sin. But the big difference He was
perfect. He was perfectly righteous. He
was perfectly holy. Christ was unblameable and unreprovable. That simply means that He was
above blame and He was above reproof. Why? Because He was
perfect. Never thought a bad thought. Never done an evil deed.
God made Him sin. And God punished our sin on Him. God didn't just sweep our sin
under a rug and pretend it didn't exist. Our sin was paid for. Paid for, put away by Christ.
God didn't justify the wicked, the wicked being us. To do so
is an abomination to Him. We just saw that in Proverbs. Christ became guilty of the sin
of those that the Father gave Him before the foundation of
the world. And at the same time, God didn't just unjustly condemn
the just one, that being Christ. Christ was made guilty of sin
by taking sin upon Himself. Christ was condemned because
God made Him to be sin for us. God was just in punishing Christ
for sin. Sin was really upon Him. That
being the sin of God's elect. And that's the beauty of substitution. By sparing the elect and chosen
sinner, God's not unjust in sparing them. He's not unjust in sparing
you, Luann. Why? Because you have no sin. Oh, if we could get a hold of
that. We'd skip through this wicked life a little happier
if we could. Christ took their sin, His people's
sin, and in return they're made, made the righteousness of God
in Christ. God remains just. He didn't condemn
His elect as the ungodly sinners they once were, but spared them
as being righteous, having Christ's righteousness. And God's people
really are righteous. They have no sin. None. Sin was paid for when it was
punished on Christ. And that's the only way that
God can be both just and justifier. That's the only way that God
can be a just God and a Savior. And that's the heart of the gospel.
It's only in Christ. Now, it is here that we have
such a beautiful picture of Christ, our surety. And what he did for
us is our mediator before the holy law and justice of God. Now, I don't know if you remember,
but a couple of studies ago, we talked about Christ, our surety. And I told you then that Benjamin
represents the believer. Judah represents Christ, our
surety. Jacob represents God the Father
and Joseph pictures the holy law of God. Benjamin was found
guilty of having the cup. Before Joseph, Joseph was the law of Egypt. What Joseph said went. If you
offended Pharaoh, you offended Joseph and you had to deal with
Joseph. Before the law of Egypt, Benjamin was guilty. Now, someone
might say that Benjamin, well, now Benjamin wasn't really guilty
of stealing the cup because it was put in his sack by the steward.
Well, men and women might also think that they're not sinners
since it was by the disobedience of one man, Adam, that sin entered
into the world and death by sin, but men and women are still guilty. Just like men may say they've
never committed adultery, but I can assure you that they've
looked at a woman in lust, and both men and women alike might
rightly say that they've never committed murder, but I can assure
you that at one time or another, they've all hated someone wrongly
in their heart, and therefore are guilty of murder. Now we're not told, but knowing
something about human nature, I'm sure that when the brothers
had lunch with Joseph and he drank from that silver cup, just
being honest about human nature, he drank from that silver cup.
Even though none of them stole it, it's not far-fetched for
me to believe that they probably coveted it, including Benjamin. This was a beautiful cup, pure
silver. more than likely embedded with
jewels. And then to add to that, it was
supposedly a cup that divination came from. That's a cup used
to forecast future events. I can assure you that knowing
me like I do, I would have coveted that cup. I would have said,
boy, I'd like to have that cup. That's some cup. I even covet these Yeti cups
some of y'all have. To covet something, to lust after
something inwardly is with God the same as taking it outwardly.
So, just the same as to hate someone inwardly in the eyes
of God is the same thing as killing them outwardly. Remember, God
looks on the heart. They were guilty of taking this
cup, even though they didn't. Now look at verse 14. And Judah and his brethren came
to Joseph's house, for he was yet there. And they fell before
him on the ground. And Joseph said unto them, What
deed is this that ye have done? What, ye not, that such a man
as I can certainly divine?" Now, what Joseph is saying here is,
did you know that a man like me has the ability to divine? And as I said, to divine means
to see the future by supernatural means. Joseph's saying, you can't
pull anything over on me. I can see the future with this
cup. And Joseph, let me just put this
to rest, I can't believe how many of the commentators thought
that maybe Joseph practiced this cultish thing of divination,
but he was just playing the role of an Egyptian master. He was
making his brothers think that he could. But notice in verse
16, that Judah makes no excuses to Joseph's charges, none. Instead, he takes sides with
Joseph. Isn't that what God's people
do? They take sides with God against
themselves. Notice what he says here in verse
16. This is such a blessing. He says,
What shall we say unto my Lord? What shall we speak? or how shall
we clear ourselves? God hath found out the iniquity
of thy servants. Behold, we are my Lord's servants,
both we and also with whom the cup is found. Me, all my brothers,
including Benjamin, we're guilty. We're guilty. And here we see
the way that a broken man, woman, broken sinner approaches God
and his law. Judah says, what can we say?
What can we say? What excuse can we give to our
inability to keep the law? Judah says, what can we speak?
What can we say when we know that we're guilty? What excuse
are we gonna come up with that you would at all accept? Judah
says, how can we justify? How can we clear ourselves? Do
you see what he says there in the verse? How can we clear ourselves
before the holy law and justice of God? Judah says, God has found
us out. God's found us out. God sees
and knows our iniquity. What can we hide from He who
sees all? How can we hide anything when
our souls are naked and open unto Him with whom we have to
do? That's what Judah's saying. Judah says, behold, we're guilty,
and we're your servants, all of us. We're all guilty, every
single one of us, even he with whom the cup is found. All have
sinned and come short of the glory of God. By nature, all
of us are without excuse. Then notice what Joseph says
in verse 17. And this confirms what I said
earlier about God justifying the guilty and condemning the
innocent. And he, Joseph, said, God forbid that I should do so. But the man in whose hand the
cup is found, he shall be my servant. And as for you, get
you up in peace unto your father. God is not going to condemn the
innocent, and he's not going to let the guilty go free. And
what a confirmation that is in a picture that Joseph is in verse
17. In other words, it would be an
unjust thing to punish any but the one that's found guilty.
The man in whose hand the cup is found, he shall be my servant.
He shall be my prisoner. And now we get to the beautiful
words of Judah. Benjamin Surety, look at verse
18. Then Judah came near unto him,
came near unto Joseph. And he said, oh my Lord, let
thy servant, I pray thee, speak a word in my Lord's ear. And let not thine anger burn
against thy servant, for thou art even as Pharaoh. Now let me give you four things
from verse 18 that our surety does for us. First, our surety
draws near to God for us. We can't draw near to God. We
read that then Judah came near. You and I can't come near. We're
alienated. We're aliens from the citizenship
of heaven. We're strangers, strangers from
the covenants of God's promises. We cannot draw near, so our surety
does for us. We must have a mediator. We must
have one who mediates between us and God. We must have an intercessor,
one who intercedes to God on our behalf. We must have a surety, one who
makes sure, one who assures. our reconciliation with God.
And it's our surety who draws near to God for us. That's the
first thing. Secondly, our surety speaks a
word on our behalf. Judah, Benjamin's surety said,
oh my Lord, let thy servant, I pray thee, speak a word in
my Lord's ear. You see, our surety takes responsibility
for our sin. We have no defense, we're guilty. Christ is the only one who can
speak a word of defense for us. Christ is the only one who has
the ear of God. Our surety is the only one whom
God will hear effectually. His offering is our great high
priest will be accepted. And I'm so glad that I have a
surety to speak for me. Aren't you? If any man sin, we
have an advocate with the Father, Jesus Christ the righteous. Thirdly,
our surety pleads mercy and grace for us. Judah said, and let not
thine anger burn against thy servant. Isn't that what Christ
speaks for his people? Isn't that what our surety pleads
for us? Christ has the right to ask that.
Why? Because God's anger, God's wrath,
God's justice and judgment has been exhausted on him. God said
that's enough. I mean, he poured out his wrath
and judgment on God till all the sin of all the elect throughout
all time was put away. And fourthly, Our surety acknowledges
God to be God. He acknowledges God to be sovereign. Judah said, for thou art even
as Pharaoh. Christ, our surety, acknowledges
God as God. He acknowledges that God will
by no means clear the guilty. He's too just to do so. The soul
that sinneth, it shall die. Our surety acknowledges that
God is righteous. God's too holy to excuse sin. Our surety acknowledges that
God is holy, just, and righteous. But the gospel is found in the
fact that our surety is God. Christ our surety thought it
not robbery to be equal with God. Why? Because he was God. He's not only our advocate, but
he's also the judge. God committed all judgment unto
him. The scripture's very clear about
that. He's our advocate that pleads for us, and he's the judge
who determines the verdict. God, God the Father, God the
Son, God the Spirit, how comforting that is. He is our surety who
provides our righteousness. He who is our surety provides
our righteousness. He's the one who satisfies justice. And yet he's the just one who
must be appeased. And God cannot deny himself. Remember what I said earlier,
he's both just and justifier. He is both a just God and a savior. So who is gonna lay anything
to the charge of God's elect? Huh? Who? It's God that justify. God the Son died for the ungodly,
Romans 5 said. Well, who is he that condemneth?
It's Christ that died. Yea, that is risen again, who's
even at the right hand of God, making intercession for us as
our mediator and as our surety. In verses 19, Judah Benjamin's
surety begins to bring some things to Joseph's remembrance. He said,
my Lord, Joseph, that's who he's talking to, said, you asked his
servants saying, have you a father or a brother? And we said unto
my Lord, we have a father, an old man and a child of his old
age, a little one. And notice that he says, and
his brother's dead. They thought Joseph was dead. I'm telling
you they did. And he is left alone. He's left,
he alone is left of his mother and his father loves him. And
thou said unto thy servants, bring him down unto me, that
I may set my eyes upon him. You thought we were spies, and
you said that if we're telling you the truth, bring our brother
Benjamin down and prove to us that this is so. And he said,
we did. And we said unto our Lord, the
lad cannot leave his father, for if he should leave his father,
his father would die. And thou saidst unto thy servants,
except your youngest brother come down with you, you shall
see my face no more. You're not going to get anything
else from me. You're going to die of hunger. You're not getting
nothing else unless you do this. And it came to pass, when we
came up unto thy servant my Father, we told him the words of my Lord. We told him what you said. Now,
do you hear what Judah is telling Joseph here, who represents the
Law of God? He's saying, as a surety, I have
done everything that you've asked of me. Everything you've asked,
I've done. Christ's our surety has done
everything that the holy law of God required of me and of
you, who are His people. Judah continues in verse 25 to
tell Joseph why he became a surety for Benjamin. Verse 25, and our
father said, go again and buy us a little food. And we said,
we cannot go down if our youngest brother be with us. If he's not
with us, then will we go down for we may not see the man's
face except our youngest brother be with us. And thy servant,
my father said unto us, you know that my wife bear me two sons
and the one went out from me. And I said, surely is torn in
pieces. And I saw him no more, not since. And if you take also, this from
me, if you take Benjamin from me, and mischief befall him,
you shall bring down my gray hairs with sorrow to the grave."
I'll just die if something happens to that boy. Now, therefore,
when I come to thy servant, my father, and the lad be not with
us, seeing that his life is bound up in the lad's life, it shall
come to pass when he seeth that the lad is not with us, that
he'll die. And the servant shall bring down
the gray hairs of thy servant, our father, with sorrow to the
grave. Then in verse 32, we see the beauty of the gospel. We
see the beauty of a surety. We see the purpose and the work
of a surety. Look at it. For thy servant,
he's speaking of himself, Judah is. He calls himself the servant
of Joseph. He says, for thy servant became
surety for the lad unto my father, saying, if I bring him not unto
thee, then I shall bear the blame to my father forever. Now, do
you see what Judah is saying here? Judah said, if I don't
bring Benjamin home safely, the blame is on me forever. Is that
not what Christ said is our surety? He said, if I don't bring all
of God's elect home safely, the blame's on me. Blame's on me. If I don't bring them home, I'm
a failure. Friends, the glory of Christ
is at stake in this matter of being a surety for his brethren. That's just a fact. If Christ
doesn't save every elect child of God, he's a failure and he's
a fake. Look at verse 33 and listen to
Judah's words. Now, therefore, I pray thee,
let thy servant abide instead of the lad, a bondman to my Lord. And let the lad go up with his
brethren. That's substitution. That's the
gospel. Jacob gave Benjamin to Judah. Didn't he? Jacob said, he's not
going. And Judah said, I'll be a surety.
And then he gave Benjamin to Judah. God the Father gave his
elect to Christ. Judah agreed to be a surety for
Benjamin. He said, I and the lad will go,
we'll rise, we'll go, and we'll be back. You can count on it,
Dad. Christ agreed to be a surety
for God's people. Judah's gonna bring Benjamin
back safe to his father. And Christ's gonna bring every
child of God safely back to the father. He can't fail. Joseph
finds Benjamin guilty. The law of God finds us guilty. Joseph will not let Benjamin
go. The law of God will not let us go. God cannot remain just
and let a sinner go free. But Judah pleads for Joseph to
take him instead of Benjamin. Take me. Take me. Let Him come. Christ pleads for the law to
take Him instead of God's elect. What a picture. Now listen, I'm
almost finished, but don't miss this. Don't miss this. Pinch
yourself and hear this, okay? For Christ to fail as the elect
of God's surety, to not return to God with the full salvation
of His people would cause both Christ and God to be a failure. God would cease to be God. In
essence, it would kill God. Are you following me? Isn't that
what Judah is saying in verse 34? Look at it. For how shall
I go up to my father and the lad be not with me? Lest peradventure
I see the evil that shall come on my father. Now I tell you,
these words mean something. He's saying if I don't bring
Benjamin home, it's gonna bring great harm and
sorrow to my father. It's gonna kill him. It's just
gonna kill him. For Christ, not to bring home
every child of God redeemed from the curse of the law, by being
made a curse for them, would bring evil upon God. Isn't that
what he says there? That word evil in the original
Hebrew means wrong. It would bring wrong to God. It would bring adversity to God.
It would bring calamity to God. It'd bring disgrace to God. The terminology evil shall come
upon my father means wrong, adversity would exist and occur against
my father. And I tell you, there's many
preaching today who attempt to do just that. They say God's
willing but not able. They say God's trying but you've
got to let Him. Yeah, God wants to do something.
Let Him have His way. Friends, God cannot fail. To
preach a God like that is to preach no God at all. To preach
an unsuccessful Christ is not to preach Christ. God, no wrong, no adversity,
no disgrace will ever come upon God at the expense of His Son,
the believer's surety. That's what Hebrews 6 tells us,
for when God made promise to Abraham, Because he could swear
by no greater, he swear by himself, saying, surely blessing I will
bless thee and multiplying I will multiply thee. And so after he
had patiently endured, he obtained the promise. God swears by himself
because he can swear by no greater than himself. The promise of
God is always obtained. That's the point I'm trying to
make. He cannot fail. It's impossible for him to fail. He can swear by no greater than
when he swear by himself. And Christ, he's God. He cannot
fail. He was made a surety of a better
testament, we're taught in the book of Hebrews, a better covenant,
that being the covenant of grace. And I tell you, I don't see the
commercials so much anymore, but television commercials will
tell you that you're in good hands with Allstate. But I'm
telling you, the Word of God declares that we're in no better
hands than to be in Christ's hands. He's God the Son and the
Believer's surety. Can you be sure of your salvation
with a surety? If Christ is your surety, you
certainly can be. I don't know about you, but I'm
trusting my eternal soul into the hands of my Lord and Savior. I can't think of any safer place
for it to be. Can you? What a God, what a Savior, what
a gospel we have. God didn't have to reveal it
to us. But he did. Thank him for it every day. Thank
him for it every day. All righty. I hope that wasn't
too long. Larry, would you dismiss us in
prayer, please?