All right, let's read Galatians
chapter two, verse 16. Entitle this message What We
Know. What We Know. The scripture here says that
knowing that a man is not justified by the works of the law but by
the faith of Jesus Christ. Even we have believed in Jesus
Christ that we might be justified by the faith of Christ and not
by the works of the law. For by the works of the law shall
no flesh be justified. But if while we seek to be justified
by Christ, we ourselves also are found sinners, is therefore
Christ the minister of sin? God forbid. For if I build again
the things which I destroyed, I make myself a transgressor.
For I through the law am dead to the law, that I might live
unto God. I am crucified with Christ. Nevertheless,
I live. Yet not I, but Christ liveth
in me. and the life which I now live in the flesh, I live by
the faith of the Son of God who loved me and gave himself for
me. I do not frustrate the grace
of God, for if righteousness come by the law, then Christ
is dead in vain." Last week, Sunday, we went over this matter
of Paul rebuking the Apostle Peter for his conduct. He said that In verse 14, when
he saw he walked not uprightly according to the truth of the
gospel. Remember, Peter was fellowshipping with the Gentiles and Jews walked
in. And for fear of these Jews, fear
of offending them, he was eating something that was contrary to
the law of Moses. And what he did is he pushed
that away. He separated himself to be with
these Jews. And in doing so, He caused others
to follow him, his conduct. And Paul said he walked not uprightly,
the word is uneven. His profession was that salvation
was by the grace of God. And you remember he had written
that lengthy letter to the churches at Antioch saying that the Jews
were saved in the same manner as the Gentiles, which was by
grace. And he said, why are we putting the yoke of the law that
we and our fathers could not bear back on the Gentiles? And yet now, by his conduct,
he is giving consent that the law is necessary. The law was
necessary. It was a great error. And Paul
confronts him here. But I want you to take notice
of how the apostle confronts him. He doesn't run up and say,
Peter, you heretic. It's not what he says. He does it
in such a manner of love. And he does it by talking to
Peter concerning what we know. Now listen to his language. He
said in In verse 14, he said, I've said before Peter, before
them all, if you being a Jew live after the man of the Gentiles
is not as do the Jews, why are you compelling the Gentiles to
live like the Jews? Now, you don't live like the
Jews. You believe in salvations by
grace. You don't believe like the Jews concerning the law of
Moses being necessary. Then why in the world by your
conduct are you compelling people to go back under the law? That's
a good question, isn't it? He's not asking it to make Peter
feel bad. I'm just trying to tell him,
answer the question, Peter. It's very important. And then
he says, we who are Jews by nature and not sinners of it like the
Gentiles. What is he saying like that? He's not saying the Jews
are not without sin. He's saying, look, If we who
are Jews by nature and not people who never knew the law, the Gentiles,
they had no clue what the law said about pork sandwiches. Not
a clue. They didn't know much about the
law at all. Why? Because they weren't raised
under the law. Peter and Paul were raised under
this law. And so now he comes to Peter.
He said, This is what we listen. This is what we know. Let's just
go back over what we know. And the question is this. How
can we who are truly centers who have truly transgressed the
law of God be absolutely justified before God? You that believe
in Christ, you know the answer. You do. And when I give you this
answer, you understand this. You know this. I'm not going
to tell you anything you don't know. He didn't tell Peter anything
Peter didn't already know. Are we justified by law or by
faith? How are we justified? In verse
16, he sets these two in opposition. I thought this interesting. This
was said, and I didn't count it myself, so if you want to
count it, I think someone said that the word justified was mentioned
over 16 times, about 16 times in the New Testament. Three of
those times are in this one verse. Knowing that a man is not justified
by the law, but by the faith of Christ, even we that believe
in Jesus Christ, that we might be justified by the faith of
Christ and not by the works of the law. For by the works of
the law shall no flesh be justified." Three times he's talking about
the word justified. Justified. And he says, how then are we
justified? He sets these two in opposition. I think this is the moment, this
is like a key moment in this book because he's laying out
what he's going to do here. He's going to set these two in
opposition because these two are oil and water. They cannot
be mixed. They just can't be mixed. He
sets these two in opposition. Either you are justified by faith
or you are justified by law. And so the first thing he says
forth is what we know. We know this, that a man is not
justified by the works of the law. That's something we know.
That's something we know. A man is not justified by the
works of the law. Then how? If a man is not justified
by the works of the law, how is he justified? Well, we know
something else. that he is justified by the faith
of Jesus Christ. This is how a man is justified. This is common knowledge for
everyone born of God. We know something. We know that
we're not justified by the law because we're born dead. We're
born dead in sins. What does the scripture say about
us? Wherefore is by one man sin entered into the world, and death
by sin. So death passed upon all men for all have sinned.
We know this. This is why we can't be justified
by the law, because we were born in sin. The wicked are estranged from
the womb, speaking lies. We came forth, nobody taught
us to lie. We knew that. By nature we were
liars. Isaiah said, from the sole of
the foot even to the crown of the head there is no soundness. but wounds and bruises and putrefying
sores. And so then we know this, that
no man is justified by the law because it's impossible. You've
already broken it before you even get here. So how then could we ever obey
it? It's an impossibility. And what does the law promise?
What are the promises of the law? Do this and live. or don't do this and die. That's the law. The law promises
death to all who do not obey it completely. Yet because we
are born in sin, we are all sinners from birth, corrupt by nature,
the law only promises what? Curse. Paul describes this in
the third chapter, he says, for as many as are of the works of
the law are under what? Under the curse. Under the curse of
the law. Because that's all the law can
do for us, is curse us. It can't help us. So then, all
who would even in part be justified by the law or live by the law
are under the whole curse of the law. The law cannot be divided. Friends,
this is the the fallacy of a very intellectual and highly intellectual
man. And I know that many of these
men are so much higher educated than I am. But they divide the
law. They take the law in its sections.
They say, OK, this is dietary law. And then this is the ceremonial
law. And this is the governmental
law. And this is the moral law. How many laws are there? One. It's all one law. It was all given at Sinai. And what is the result of this
law? The law says, Cursed is everyone
that continueth not in, listen, all things, written in the book
of the law to do them. This is the first thing the Holy
Spirit convinces us of, isn't it, of sin. And listen, how does
God convince us of sin? The law. The law. The law is
useful and necessary. The law has a use. Paul said
in Romans chapter 7, he says, I was alive without the law once,
but when the commandment came, now wait, Paul, you didn't know
the commandment before it came? He didn't. He could recite it. He even said, he even thought
he did it. But when it came in power, when
the commandment came, sin revived and I died. That's our experience. You that believe, that's your
experience. You only knew you were dead when the law came in
power. And when we were quickened, we
saw our depravity, we felt our depravity. Depravity was not
a doctrine anymore, it was personal. You see, I knew about total depravity
long before I knew I was totally depraved. But when the law came
in power, I knew that I was totally depraved. I didn't know about
anybody else. I knew I was. We feel God's holy demands and
our inability in the flesh to ever achieve it. But in the same
hour of grace, God sent his gospel as to how God could be just and
justify an ungodly rebel. And Paul mentions that in their
text. Look at that. Knowing a man is not justified
by the works of the law, how is a man justified? By the faith
of Jesus Christ. By the faith of Jesus Christ. This is not speaking about our
faith in Christ. This is not the only time the
apostle uses this phrase, the faith of Jesus Christ. Look at
Romans chapter three. Romans chapter three. And look
at verse 22. He says, even the righteousness
of God. Is by what? The faith of Jesus
Christ. Philippians chapter 3 and verse
9. Paul says, in verse 8, he said,
Yea, doubtless I count all things lost for the excellency of the
knowledge of Christ Jesus my Lord, for whom I have suffered
the loss of all things and do count them but done that I may
win Christ and be found in him, not having mine own righteousness
which is of the law, but that which is through the faith of
Christ. the righteousness which is of
God by faith. I was thinking about how to illustrate
this to you. If you brought me food, I would
say the food is of you. It's of you. You brought it.
You made it. You gave it. It's of you. Now, when I eat it, Or you tell
me you're bringing it, then I can believe that in you. I can believe
that you are bringing it to me. That I believe you prepared it.
I believe you made it. And when I eat it, you know,
that's a consummation of it. You see, our faith in Christ
is necessary. You must believe in Jesus Christ. But believing in Jesus Christ
is simply receiving something that Christ has already done
for us. So this is not speaking of our
faith in Christ. Look back at your text. He said that we're justified
by the faith of Christ, then he mentions our faith. Listen
to this. Even we have believed in Jesus Christ. Why? Because
believing in Jesus Christ is the evidence of our justification.
No one can claim to be justified without believing in Jesus Christ.
But believing in Jesus Christ did not merit the justification. It simply received it. It didn't
merit it. So where is the merit of your
justification? It is the faith of Christ. The
faithfulness of Jesus Christ. A preacher wrote this, I thought
it was good. Christ as our head, our surety, our representative.
obeyed the whole precepts of the law and suffered the whole
penalty of the branches of it by his death. Christ has redeemed
us from the curse of the law by being made a curse and Christ's
obedience and death being set forth by God himself for a propitiation. Nothing can be more plain and
satisfactory Then we have redemption through his blood, the forgiveness
of all our sins according to the riches of his grace. You see, our justification was
accomplished by the obedience and the death of Christ alone
as a surety and as a representative. That's how our justification
was merited. It was merited by Jesus Christ.
Believer therefore knowing that our justification was accomplished
by the faith of Christ and not by the works of the law, let
us by faith seek only to be justified by Christ." Faith only wants
to be justified by Christ. Is there any other thing you
want, any other Thing you want to be justified by? I want to
be justified by Christ. That's why Paul said, I count
all things but done that I may win him, that I might be found
in his righteousness, not my righteousness. Faith looks to
his faith. Faith looks to his obedience. And what do we do? We turn our
back to the law for any guidance and help in this matter of justification.
The law cannot guide me to justification. The law cannot do anything to
help me. And I want you to know this.
If the Apostle Peter can be attempted to turn back from the law, to
turn aside from the gospel of grace, so can we. We all can. This is why this is written for
us. This is why it's here. for our instruction. If Peter could do it, how much
more we prone to adopt the law as a guide for our life, which
was never its purpose. The law is not a guide. The law is not a suggestion. Listen to this one. The law is
not an exhortation. The law is a demand. It's a just and righteous demand
to all who are under it. If you are under the law, everything
the law demands of you is right and just. The problem is you
can't do any of it. Not one thing. There is not one
thing in the law that we personally have ever fully satisfied. No. Peter, before this in great boldness,
proclaimed the truth concerning the gospel of God's grace. Yet
in weakness he was overcome by temptation and entangled again
by the yoke of bondage. He was entangled in this bondage
that he knew was no means of justification. That's what Paul
is reminding him of. Peter, you know this. You know
the law is no means of justification. You know the only means, Peter,
is this. We are justified by the faith
of Christ. Isn't that why we believe in
Christ, Peter? That we might be justified by
the faith of Christ? It is. And so how foolish is
Peter and how foolish is anyone who would ever seek to be justified
by the works of the law that would revert back in any measure
to the law for acceptance or merit? It's just foolishness. The law of God France has only
one purpose, and that is to expose him. That's it. The law must
be used lawfully. And that's that's what its purpose
is. In the same book, in Galatians
three in verse 19, he said, Wherefore, then serve with the law. Well,
Paul, if we're not, if the law has no part in this, then what
in the world is the purpose of the law? He says this. It was added. or the transgression. In another place, he said that
sin might appear exceeding sinful. That's it. The purpose of the
law is to expose sin. And then he says, is the law
against the promises of God? God forbid it's against the promises
of God. Why? Because if there was a way
to be justified by the law, then we should have. But here's the conclusion of
the law, all under sin. Now you look at the law, that's
all it's going to tell you. Sinner. Sinner. Guilty. Guilty. Guilty. Guilty. That's all it can say to you
and me. That's all it can say. It can only curse. But hearing is the promise of
the gospel. A justification by the faith of Christ is given
to all that believe. This is a glorious truth, isn't
it? That the justification of Christ
is given, freely given, without merit, without works, That's
the glory of the gospel of Jesus Christ, that Christ, by his own
faith and obedience, merited our justification and then, in
free grace, gives his justification to us. And by grace, we receive
it through faith. And we are what? Justified. Now, what does justified mean?
That means you're without sin. That's what that means. It means
you're innocent. It doesn't mean that like you're
innocent. No, you are. God doesn't doesn't
doesn't deal in pretend. God doesn't wink and say you're
justified. No, that's not how he does it.
You that believe in Christ, you are justified. You are free from
all your sin. Why? Christ justified you. Christ
did it. And so now Paul reveals the consequence
of Legalism, go back. He tells us what we know. We
know we're not justified by the law. How are we justified? We're
justified by the faith of Christ. And what's the grace of this?
That God has given us faith, we believe it, that we might
be justified by the faith of Christ, not by the works of the
law. Why, for the works of the law shall no flesh be justified. But, Alan, he's going to confront
this matter of the consequence Now Paul, he's talking to Peter
again. Now Peter, if you put this out there, now listen, he
said, but if, listen, but if we seek to be justified by Christ,
we ourselves also are found sinners. Is therefore Christ the minister
of sin? God forbid. For if I build again
the things that I destroy, I make myself a transgressor. He said, look, if we seek to
be justified by the faith of Christ, and yet, when we go back
under the law, what does the law make us? The law makes us
sinners. It condemns me. It condemns me. So then, is Christ the minister
of condemnation? No, the law is the minister of
condemnation. Christ is the minister of justification. Christ is the minister of salvation. In Christ there is therefore
now what? No condemnation. Isn't that totally
opposite of what the law says? The law says you are condemned.
Christ says you are not condemned. So now then, if I'm being justified
by Christ and I go back under the law, then Christ is what?
If that's the way Christ intended it, then he's a minister of condemnation.
He said, no, God forbid, he's not a minister of condemnation.
Why? If I destroy, for if I build again the things that I destroy,
I make myself a transgressor. If I go back under the law, which
I destroyed by my disobedience, The law is not. There's not.
Is there anything wrong with the law? No, I destroyed all
hope of being saved by the law because I'm a sinner. I destroyed
it. Burn the bridge. There's no way
to get across by the law. I did it. But if I try to build
it again, what am I doing? I'm going back under the sentence
of condemnation. I make myself a transgressor. So justification by the faith
of Christ and justification by the works of law. Listen, they
cannot coexist. They cannot coexist. The believer in Jesus Christ
is justified without doing the works of the law, and all those
who seek to add the works of the law, you are not justified
at all. Why? Because you made yourself a sinner. You brought back condemnation. You've rejected grace, and you
brought to yourself condemnation. Now, the legalist says that faith
in Christ... Now, I want you to understand
the true nature of a legalist, somebody who wants to go back
under the law. They're saying in some measure Christ is not
sufficient. They're saying that in some measure. Roman Catholic Church, they say
Christ is not sufficient in righteousness and in redemption and justification
or sanctification. They got to contribute. He did
some of that for them, but not all of it. They have to contribute. The reform doctrine says that
Christ is our righteousness, our justification, our redemption. But we must be our sanctification.
And I didn't say all of it. They do hold that Christ has
some measure of sanctification, but yet they believe that they
must sanctify themselves. They must have some part in it.
In other words, Christ's sanctification was not sufficient. I must do
my part. I must add something of my obedience
and my service to Him, to His work. And so then they try to keep
some aspect of the law. And what do they call us? Lawless.
Call me an antinomian. Call me a lawless man. They lay
this charge to anyone who preaches the gospel of God's grace. So
then, if we have fled to Christ alone for our justification,
return to the law. And Christ is a minister of condemnation,
which he's not. Paul says, God forbid, God forbid. We who believe in Christ, we are rejecting the law for
any part of our salvation. And we lay all of our salvation
totally and completely dependent upon Jesus Christ. Christ is
all my righteousness. Christ is all my wisdom. Christ
is all my sanctification. Christ is all my redemption.
He's all of it. We lay all on him. We trust fully in him. Now, believers, do we have any
contempt for the law? Absolutely not. The law is good. There is nothing wrong with the
law. But rather, I despise the misuse
of it, making men think that they can be justified or sanctified
by it. That's misuse of the law. And look at verse 18. Paul uses
this strong language. If I build again the things that
I destroyed, I make myself a transgressor. If I go back to the law, we know
that the law cannot save. We turn from justification by
the faith of Christ. We are now transgressors and
guilty before God with no hope. But for us who believe, being
free from the law is a good thing. Isn't it? We sing that hymn,
and I love to sing it. Free from the law, oh happy condition. Jesus has bled and there is remission. Cursed by the law. Bruised by
the fall. Here's my hope. Christ hath redeemed
us once for all. That's my hope. This is the hope
of every believer, is that we who have fled to Christ, we destroy
all hopes of ever returning to the law. I don't want to go back.
I don't want to go back to the law. The law can only condemn
me. We have burned all our bridges
concerning the law. I think of Christian on that
hill of difficulty. He had a lot of trouble. He looked
forward and there was nothing but difficulty, nothing but trouble.
But I know this, he could not turn back because there was only
death there. He knew on the other side, Zion
was there. And so where did he go? He pressed
forward. He pressed forward. And so do we. We don't want to
return because there's only death where the law is concerned. Therefore,
Paul says, we are not come to Mount Sinai, the mountain that
burned, but we are come to Mount Zion, the city of the living
God, to the new Jerusalem, to Jesus Christ, the mediator, the just men made perfect by
the faith of Christ. Therefore, by God-given faith,
we see this. Look at the next verse. For I,
through the law, am dead to the law. I, through the law, am dead to
the law. The question then would be raised,
if I'm not justified by the law of God, but by the faith of Christ,
then are we justified by some other standard than the law?
No. No, the law is the standard. The law is the standard. Paul
said, I'm not justified by another standard. He said this, I threw
the law, not around the law. God didn't skirt the law. God
saved us through it. Through the law, I'm dead to
the law. We are not justified by some other law, but by the
law that we could not be justified by our works. When sinners destroy
the law by rejecting it as a covenant by which he has made righteous
before God by fleeing to Jesus Christ by faith, we destroy the
law by making it obsolete because of this. Christ has already fulfilled
it for me. See, I didn't skirt the law.
I'm not going to be saved by skirting the law. I'm going to
be saved through the law. Why? Because my representative
and my federal head subjected himself to obey the law of God
for me. I like this idea of federal head.
Don't you? A federal headship. I like this.
Most men don't. When you talk about Adam as a
federal head, men hate it. They don't like to hear that
Adam was a federal head. When Adam sinned, we all died
in him. Well, they say, well, that's
not fair. Like they could have done better. Adam was the best
of us, wasn't he? Yeah, he was the best of us,
and he failed. Adam was our federal head. This
is why us and all of our children are born dead in sin, because
of him. But the reason I like a federal
head is not because of Adam, but because of Christ. Because
what Christ did as my federal head, everything He did, He did
in my place. He did for me. When Adam sinned,
it was though I sinned myself when he sinned. Therefore, when
Christ came and performed righteousness, it was as though I myself did
it. When Christ suffered under the
wrath of God for my sins, suffered under the law, I, in Christ,
suffered the wrath of God. The law is of no use to the believer
in this matter of salvation, which includes justification,
sanctification, and redemption. Behold, we who believe in Jesus
Christ are saved not apart from the law, just apart from our
own obedience to it. For Jesus Christ, by his faithful
obedience to the law, has accomplished all that the law requires, and
we accomplished it by virtue of our union with him. Listen
how Paul says it. I'm dead to the law, through
the law, that I might live unto God for, he said, I am crucified
with Christ. You see that? This is how he
was dead to the law, through the law. Is it Jesus Christ? He died when Christ died. When he was crucified, when he
was suffering the wrath of God, we too were suffering the wrath
of God in our federal head. I am crucified with Christ, and
yet here's the joy. Nevertheless, I live. Nevertheless, I live. Yet not I. Christ liveth, listen, in me. We talk a lot about being in
union with him, and we are. But do you realize he is in union
with you? He is in you. He is, by His Holy Spirit, by
virtue of the new nature that He created in each one of us,
that holy nature, He resides in union with us. I in you. I'm trying to think
of that, exactly how He put that in John 17. Oh, man, that just floated through
my head. He said in verse 21, that they
all may be one as thou fathered in me, and I in thee, that they
may be one in us. This union that we have in Christ
is mysterious, it is. I cannot by my actions be closer
to God than I am. If I'm in union with Christ,
can you get any closer to God? Now we can feel closer. I mean,
we like that. I mean, there's nothing I enjoy
that when God gives us these these wonderful feelings of our
union with him. There are times where we're exalted
like Paul up up high. We feel we feel as though we
can reach and taste heaven. But there are times We live in, mostly we live in
times where we cannot feel those things. Well, are we in, are
we less close to God when we can't feel it? No. Why? Because we are one with
him. We are in union with him. The scripture says he cannot
deny himself. How often do you fail in believing? Here's my hope, he cannot deny
himself. He can't deny me, because to deny me is to deny himself.
I'm in union with him. I was crucified with him. Nevertheless,
I live, yet not I, but Christ liveth in me, and the life that
I now live. How do I live? By what rule? By what law? The life I now live,
I live by the faith of the Son of God. I live believing and
trusting in the faith of the Son of God. That's where my life
is hid. That's where my hope is hid.
It's in Him. I live by the faith of the Son
of God. Listen to this. Who loved me? who loved me. How long has he loved you? Was there ever a time he did
not love you? How do I know he loves me? He
gave himself for me. He suffered the full measure
of God's wrath, satisfying the law of God for me. Now is the law for a righteous
man or a sinner? If Christ has made me righteous,
then what has the law to do with me? I thought, you know, speed limit
55. What if your car could never
go over 55? Would you need a sign? Would you need a sign? No, you
would never need a sign. You couldn't do it. Impossible.
Law has nothing to say to us, friend. Why? Because our Savior
has already honored it. He did what we could not do. And to take that love back to
ourselves is to dishonor him. It's not to honor him. Now, Peter,
with all sincerity, thought he was honoring God. I don't doubt
that. When he pushed away, I bet he felt holier. I bet he felt
better about himself. Those Jews came in and scowled,
and he pushed it away, and he goes, you're right, guys. You're right. I repent. I feel
better about myself. I'm sure with all sincerity that
he really believed he was honoring God. But Paul was saying this, no,
you have dishonored Christ. Dishonored Christ. Why? Because Christ has forever
satisfied the law of God in every aspect. What's the evidence then of my
justification? It is my faith. I live by the
faith of the son of the just. How should the just live? Look at verse chapter three in
verse 11. But no man is justified by the law on the side of God
is evident for the just shall live by faith. That's how we live daily, moment
by moment, looking to Jesus Christ. Look at that next verse. And
the law is not of faith. See, I don't mix. Just don't
mix. We live by faith in Jesus Christ. And this last verse here, Look at verse 21, he says, I
do not frustrate the grace of God. I do not disannul the grace
of God. What Peter was doing was disannulling
the grace of God, what he was doing. Paul says, I don't do
it. I don't do it. If we're to go back under the
law, if that's the case, if that's really the case, then Jesus is
dead in vain. I do not disannul the grace of
God, for if the righteousness come by the law, if any measure
of righteousness, any, just a little bit comes from the law, then
Christ is dead in vain. In other words, there's no hope
for us. What are you saying? If there's any measure of righteousness
that comes by the law, there's no hope for us. And Christ's death is empty.
Now we know that's not true. We know that's not true. Christ
did not die in vain. We cannot frustrate the grace
of God. And we don't do it. We know this,
that a man is not justified by the works of the law. Something
we know. That's just what we know. How is a man justified? By the faith of Christ. By his
obedience, by his blood, by his righteousness. Even we believe
in Jesus Christ for that reason, that we would be justified by
the faith of Jesus Christ. Why? Because by the works of
the law shall no flesh be justified in his sight. Now, if we do that,
if we do take the law again, then Christ has become a minister
of condemnation, and that's not true. Christ is not a minister
of condemnation. Christ is a minister of justification.
He's a minister of salvation. We do not dare try to rebuild
what we destroyed. If I do that, then I'm a sinner,
and there's no hope for me. What's my hope? My union with
Him. I'm crucified with Christ, nevertheless
I live, yet not I, but Christ liveth in me, and the life that
I now live, I live by the faith of the Son of God, who loved
me and gave Himself for me. I do not frustrate the grace
of God. I'm not gonna disannoy Peter. I'm not gonna sugarcoat this.
You're either under grace or under the law, there is no mixture
here. I am very thankful to be under
the grace of God, not the law. Every time I read it, it just
condemns me, it just does. And if I don't see it as it was
intended, seeing Christ's obedience in the law, then I've misused
it. I misused it. I pray that God
would bless this to our hearts. Let's stand and be dismissed.
I'm thankful he gave us the time to be together and allow me to
finish preaching. I'm very thankful. Very thankful. Gracious Father, dismiss us with
your mercies. I thank you for your mercy tonight.
You were very gracious and kind. I pray that you would keep us,
strengthen us, Let us see that Christ is all. Christ is all. And I do pray that you would
cause us to see his love and his mercy and the offering of
himself. To see the full salvation that
he has accomplished for us. You might give us peace in our
hearts. And I ask you to do this in His name. Amen.